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IV. Translate the following passage into Chine (10%)
A Liberal Education
T. Huxley
What is education? Above all things, what is our ideal of a thoroughly liberal education?—of that education which, if we could begin life again, we would give ourlves—of the education which, if we could mold the fates to our own will, we would give our children? Well, I know not what may be your conceptions upon this matter but I will tell you mine, and I hope I shall find that our views are not very discrepant.
Suppo it were perfectly certain that the life and fortune of every one of us would, one day or other, depend upon his winning or losing a game at chess. Don’t you think we should all consider it to be a primary duty to learn at least the names and the moves of the pieces; to have a notion of a gambit, and a keen eye for all the means of giving and getting out of che
ck? Do you not think that we should look with a disapprobation amounting to scorn upon the father who allowed his son, or the state which allowed its members, to grow up without knowing a pawn from a knight?
Yet, it is a plain and elementary truth that the life, the fortune, and the happiness of every one of us, and, more or less, of tho who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players, in a game of his or her own. The chessboard is the world, the pieces are the phenomena of the univer, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated—without haste, but without remor.
My metaphor will remind some of you of the famous picture in which Retzsch has depicted Satan playing at chess with man for his soul. Substitute for the mocking fiend in that picture a calm, strong angel who is playing for love, as we say, and would rather lo than win—and I should accept it as an image of human life.
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IV. Translate the following passage into Chine (10%)
Labor, Leisure, and the New Class
J. Galbraith
Nearly all societies at nearly all times have had a leisure class -- a class of persons who were exempt from toil. In modern times, and especially in the United States, the leisure class, at least as any identifiable phenomenon, has disappeared. To be idle, is no longer considered rewarding or even entirely respectable.
But we have barely noticed that the leisure class has been replaced by another, much larger class to which work has none of the older connotation of pain, fatigue, or other mental or physical discomfort. We have failed to appreciate the emergence of this New Class, as it may be simply called, largely as the result of one of the oldest and most effective obfuscations in the field of social science. This is the effort to asrt: that all work -- physical, mental, artistic, or managerial -- is esntially the same.
In fact, the difference in what labor means to different people could not be greater. For some, and probably a majority, it remains a stint to be performed. It may be preferable, especially in the context of social attitudes toward production, to doing nothing. Nevertheless it is fatiguing or monotonous or, at a minimum, a source of no particular pleasure. The reward rests not in the task but in the pay.
For others, work is an entirely different matter. It is taken for granted that it will be enjoyable. If it is not, this is a source of deep dissatisfaction or frustration. No one regards it as remarkable that the advertising man, tycoon, poet, or professor, who suddenly finds
his work unrewarding, should ek the counl of a psychiatrist. One insults the business executive or the scientist by suggesting that his principal motivation in life is the pay he receives. Pay is not unimportant. Among other things it is a prime index of prestige. Prestige -- the respect, regard, and esteem of others -- is, in turn, one of the more important sources of satisfaction associated with this kind of work. But in general, tho who do this kind of work expect to contribute their best, regardless of compensations. They would be disturbed by any suggestion to the contrary.
Such is the labor of the New Class. No aristocrat ever contemplated the loss of feudal privileges with more sorrow than a member of this class would regard his descent into ordinary labor where the only reward was the pay. In the years following World War II, a certain number of grade-school teachers left their posts for substantially higher paid factory work. The action made headlines becau it reprented an unprecedented dertion of an occupation which was assumed to confer the dignity of the New Class. The college professor, who is more curely a member of the New Class than the school teacher, would never contemplate such a change even as an exerci in eccentricity and
no matter how inadequate he might consider his income.
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IV. Translate the following passage into Chine (10%)
Civilization
