书名：Humanism and the Rhetoric of Toleration
作者：Gary Remer

回复：2楼

回复：4楼

好 开始通宵翻译了！

回复：5楼
这我就没辙了。。鸟文一点也看不懂。。加油吧。。

回复：6楼
呜呼！难怪老师说是手打。。
You make an orator of me, a historian, philosopher, and poet, and finally even a theologian. You would certainly not do so if you were not persuaded by one whom it is hard to disbelieve: I mean Love. Perhaps you might be excused if you did not extol me with titles so overwhelmingly great: I do not deserve to have them heaped on me. But let me tell you, my friend, how far I fall short of your estimation. It is not my opinion only; it is a fact: I am nothing of what you attribute to me. What am I then? I am a fellow who never quits school, and not even that, but a backwoodsman who is roaming around through the lofty beech trees all alone, humming to himself some silly little tune, and -- the very peak of presumption and assurance -- dipping his shaky pen into his inkstand while sitting under a bitter laurel tree. I am not so fortunate in what I achieve as passionate in my work, being much more a lover of learning than a man who has got much of it. I am not so very eager to belong to a definite school of thought; I am striving for truth. Truth is difficult to discover, and, being the most humble and feeble of all those who try to find it, I lose confidence in myself often enough. So much do I fear to become entangled in errors that I throw myself into the embrace of doubt instead of truth. Thus I have gradually become a proselyte of the Academy as one of the big crowd, as the very last of this humble flock: I do not believe in my faculties, do not affirm anything, and doubt every single thing, with the single exception of what I believe is a sacrilege to doubt.
=======================================================
Thus, I would have our Courtier born of a noble and genteel family; because it is far less becoming for one of low birth to fail to do virtuous things than for one of noble birth, who, should he stray from the path of his forebears, stains the family name, and not only fails to achieve anything but loses what has been achieved already. For noble birth is like a bright lamp that makes manifest and visible deeds both good and bad, kindling and spurring on to virtue as much for fear of dishonor as for hope of praise. And since this luster of nobility does not shine forth in the deeds of the lowly born, they lack that spur, as well as that fear of dishonor, nor do they think themselves obliged to go beyond what was done by their forebears; whereas to the wellborn it seems a reproach not to attain at least to the mark set by their ancestors.
========================================================
O supreme generosity of God the Father! O highest and most marvelous felicity of man! To him it is granted to have whatever he chooses, to be whatever he wills. Beasts as soon as they are born bring with them from mother's womb all they will ever possess. Spiritual beings, either from the beginning or soon thereafter, become what they are to be for ever and ever. On man when he came into life the Father conferred the seeds of all kinds and the germs of every way of life. Whatever seeds each man cultivates will grow to maturity and bear in him their own fruit. If they be vegetative, he will be like a plant. If sensitive, he will become brutish. If rational, he will grow into a heavenly being. If intellectual, he will be an angel and the son of God. And if, happy in the lot of no created thing, he withdraws into the center of his own unity, his spirit, made one with God, in the solitary darkness of God, who is set above all things, shall surpass them all. Who would not admire this our chameleon? Or who could more greatly admire aught else whatever?
=========================================================
It is not necessary, then, for a prince to have all of the qualities mentioned above, but it is certainly necessary that he appear to have them. In fact, I would go so far as to say this, that having them and observing them at all times, they are harmful; and appearing to have them, they are useful; for example, appearing to be compassionate, faithful, humane, upright, religious, and being so; but his mind should be disposed in such a way that should it become necessary not to be so, he will be able and know how to change to the contrary. And it must be understood that a prince, and in particular a new prince, cannot observe all those things by which men are considered good, for it is often necessary, in order to maintain the state, to act against your word, against charity, against kindness, against religion. And so, he must have a mind ready to turn itself according as the winds of fortune and the fluctuation of things command him, and, as I said above, he must not separate himself from the good, if he is able, but he must know how to take up evil, should it become necessary.


==========================================================
And if thou sayest that sight impedes the security and subtlety of mental meditation, by reason of which we penetrate into divine knowledge, and that this impediment drove a philosopher to deprive himself of his sight, I answer that the eye, as lord of the senses, performs its duty in being an impediment to the confusion and lies of that which is not science but discourse, by which with much noise and gesticulation argument is constantly conducted; and hearing should do the same, feeling, as it does, the offence more keenly, because it seeks after harmony which devolves on all the senses. And if this philosopher deprived himself of his sight to get rid of the obstacle to his discourses, consider that his discourses and his brain were a party to the act, because the whole was madness. Now could he not have closed his eyes when this frenzy came upon him, and have kept them closed until the frenzy consumed itself? But the man was mad, the discourse insane, and egregious the folly of destroying his eye-sight.
===========================================================
We call those studies liberal which are worthy of a free man; those studies by which we attain and practice virtue and wisdom; that education which calls forth, trains and develops those highest gifts of body and of mind which ennoble men, and which are rightly judged to rank next in dignity to virtue only. For to a vulgar temper gain and pleasure are the one aim of existence, to a lofty nature, moral worth and fame. It is, then, of the highest importance that even from infancy this aim, this effort, should constantly be kept alive in growing minds. For I may affirm with fullest conviction that we shall not have attained wisdom in our later years unless in our earliest we have sincerely entered on its search. Nor may we for a moment admit, with the unthinking crowd, that those who give early promise fail in subsequent fulfillment. This may, partly from physical causes, happen in exceptional cases. But there is no doubt that nature has endowed some children with so keen, so ready an intelligence, that without serious effort they attain to a notable power of reasoning and conversing upon grave and lofty subjects, and by aid of right guidance and sound learning reach in manhood the highest distinction. On the other hand, children of modest powers demand even more attention, that their natural defects may be supplied by art. But all alike must in those early years, whilst the mind is supple, be inured to the toil and effort of learning. Not that education, in the broad sense, is exclusively the concern of youth. Did not Cato think it honorable to learn Greek in later life? Did not Socrates, greatest of philosophers, compel his aged fingers to the lute?


一共七段 每段都截自不同的文章。。。
难怪是看文猜作者。。不值一道题。。。。劳史啊才刚开学啊饶了我吧。。
还有一段发不上来
度娘你啥时候会鸟语了 老说我发广告
一片鸟语我也不知道哪个词和谐了。。

度娘才不管你文章是哪国语呢 看你文章长就说你是广告神马的。。

我是来拜英语帝的....

有一种神奇的网站使用搜索引擎
输入一句话就能寻到原文

回复：12楼
拜。。求网址。。