圣诞晚会高级英语1 Unit7 French and English翻译

2021年1月22日发(作者：蓓蕾)
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法国人和英国人

It is obvious that there is a great deal of difference between being international
and being cosmopolitan. All good men are international. Nearly all bad men are cosmo-
politan. If we are to be international we must be national. And it is largely be-
cause
those
who
call
themselves
the
friends
of
peace
have
not
dwelt
sufficiently
on
this distinction that they do not impress the bulk of any of the nations to which they
belong.
International
peace
means
a
peace
between
nations,not
a
peace
after
the
de-
struction of nations, like the Buddhist peace after the destruction of personality. The
golden
age
of
the
good
European
is
like
the
heaven
of
the
Christian:
it
is
a
place
where people will love each other; not like the heaven of the Hindu, a place where they
will be each other. And in the case of national character this can be seen in a curious
way. It will generally be found, I think, that the more a man
really appreciates and
admires the soul of another people the less he will attempt to imitate it; he will be
conscious
that
there
is
something
in
it too
deep
and
too
unmanageable to
Englishman
who
has
a
fancy
for
France
will
try
to
be
French;
the
Englishman
who
admires
France
will remain obstinately English. This is to be particularly noticed in the case of our
relations
with
the
French,
because
it
is
one
of
the
outstanding
peculiarities
of
the
French
that
their
vices
are
all
on
the
surface,
and
their
extraordinary
virtues
con-
cealed. [3] One might almost say that their vices are the flower of their virtues.


在国际化和见多识广中存在着非常大的差异，这是显而易见的。所有的好人都是国 际化的，
所有的坏人都是见多识广的。我们如果想变得国际化，首先必须具备民族性。很大程度上正是由 于
那些自称热爱和平的人并未真正理解这种区别，因此他们的努力甚至不为自己国家的大多数人所接受。国际间的和平意味着民族间的和平，并非破坏一个民族以后的和平，就像破坏个人特性的佛教
那 样。欧洲最好的时代是像基督教的天堂那般，在那里人们相亲相爱；而非像印度教那样，人们在
那里成为 彼此。关于民族特性这一点，可以被看作是一种稀奇的方式。我认为总体来说，是一个人
不仅仅于欣赏和 景仰另一个民族的气质和精神，但也不至于去模仿；他会意识到其他民族文化是很
难模仿的，因为有极深 极难掌握的东西在其中。对法国着迷的英国人会尝试着变成法国人；而敬仰
着法国的英国人却始终坚定地 有着英国的痕迹。我们英国同法国的关系需要被多加关注，因为法国
人其中一个杰出的特点就是所有的邪 恶都在表面上，而且他们特别的美德被封存了。你几乎可以说
他们的“恶”其实是他们的“善之花”。< br>

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Thus their obscenity is the expression of their passionate love of dragging all things
into the light. The avarice of their peasants means the independence of their peasants.
What the English call their rudeness in the streets is a phase of their social equali-
ty. The worried look of their women is connected with the responsibility of their wom-
en; and a certain unconscious brutality of hurry and gesture in the men is related to
their
inexhaustible
and
extraordinary
military
courage.
Of
all
countries,
therefore,
France is the worst country for a superficial fool to admire. Let a fool hate France:
if
the
fool
loves
it
he
will
soon
be
a

will
certainly
admire
it,
not
only
for
the
things that are not creditable, but actually for the things that are not there. He will
admire the grace and indolence of the most industrious people in the world. He will ad-
mire the romance and fantasy of the most determinedly respectable and common- place peo-
ple in the world. This mistake the Englishman will make if he admires France too hasti-
ly; but the mistake that he makes about France will be slight compared with the mistake
that he makes about himself. An Englishman who professes really to like French realis-
tic
novels,
really
to
be
at
home
in
a
French
modern
theatre,really
to
experience
no
shock on
first
seeing
the
savage
French
caricatures,



is making
a
mistake
very
dangerous for his own sincerity. He is admiring something he does not understand. He is
reaping where he has not sown, and taking up where he has not laid down; he is trying
to taste the fruit when he has never toiled over the tree. He is trying to pluck
the exquisite fruit of French cynicism, when he has never tilled the rude but rich soil
of French virtue.



因而法国式的下流其实是他们热衷将事情公之 于众的一种表达方式。法国农民的贪婪其实意味着他
们的独立。当英国人在街头看到的粗鲁实际上是社会 平等的阶段。法国妇女面带恶容与她们的责任
有关系，而他们男人不经意间流露的匆忙和姿态的残酷与他 们不知疲倦和和非凡的军事勇气有关。
因此从所有国家看来，对于那些嘴肤浅的傻瓜来说法国是最不值得 崇拜的国家。让我们调侃一下法
国：如果一个傻瓜爱上法国那么不久之后他会变成恶棍。他会真真切切地 爱上法国，不仅仅因为那
些根本不值得的事物，甚至是一些不存在的东西。他们会崇拜世界上最勤奋的人 的优雅和慵懒，也
会敬仰世界上最值得令人尊敬或者是普通人的浪漫和迷人。英国人会急匆匆地崇拜法国 ，这是他们
会犯的错误；但是他在法国犯的错几乎没有办法和自己身上犯的错误做对比。一个自称真正喜 欢法
国现实主义小说的英国人，真正喜欢呆在法国现代戏剧里，第一次看到野蛮的法国漫画就不会感到< br>2
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震惊，他犯了一个错误，这对他自己的 真诚来说是非常危险的。犯下的严重错误有损于他的真诚。
他崇拜着他不理解的东西，他收获着他并未播 种的东西，占领着他从未拥有过的东西，品尝着他从
未悉心照料的果实。他是在试着采摘法国式玩世不恭 的果实，然而却从未耕种过法国式美德未开化
但肥沃的土壤。

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The
thing
can
only
be
made
clear
to
Englishmen
by
turning
it
round.
Suppose
a
Frenchman came out of democratic France to live in England, where the shadow of
the
great
houses
still
falls
everywhere,
and






where
even
freedom
was,
in
its
origin, aristocratic. If the Frenchman saw our aristocracy and liked it, if he saw our
snobbishness and liked it, if he set himself to imitate it, we all know what we should
feel.
We
all
know
that
we should
feel
that
that
particular
Frenchman
was
a
repulsive
little gnat. He would be imitating English aristocracy; he would be imitating the Eng-
lish
vice.
But
he
would
not
even
understand
the
vice
he
plagiarized:
especially
he
would not understand that the vice is partly a would not understand those elements in
the English which balance snobbishness and make it human: the great kindness of the
English,
their
hospitality,
their
unconscious
poetry,
their
sentimental
conservatism,
which really admires the gentry. The French Royalist sees that the English like their
king. But he does not grasp that while it is base to worship a King, it is almost noble
to
worship
a
powerless
King.

The
importance
of
the
Hanoverian
Sovereigns
has
raised
the English loyal subject almost to the chivalry and dignity of a Jacobite. The French-
man sees that the English servant is respectful: he does not realize that he is also
disrespectful;
that
there
is
an
English
legend
of
the
humorous
and
faithful
servant,
who is as much a personality as his master; the Caleb Balderstone, the Sam Weller. He
sees that the English do admire a nobleman; he does not allow for the fact that they
admire a nobleman most when he does not behave like one. They like a noble to be un-
conscious
and
amiable:
the
slave
may
be
humble,
but
the
master
must
not
be
proud.
The master is Life, as they would like to enjoy it; and among the joys they desire in
him there is none which they desire more sincerely than that of generosity, of throwing
money
about
among
mankind,
or,
to
use
the
noble
mediaeval
word,
largesse
—
the
joy
of
largeness. That is why a cabman tells you you are no gentleman if you give him his
correct fare. Not only his pocket, but his soul is hurt. You have wounded his ideal.
You
have
defaced
his
vision of
the
perfect
aristocrat.
All
this
is
really
subtle
and
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