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新概念第四冊課文翻譯及學(xué)習(xí)筆記Lesson43
【課文】
First listen and then answer the following question.
聽錄音，然后回答以下問題。
What does the 'uniquely rational way' for us to communicate with other intelligent beings in space depend on?
We must conclude from the work of those who have studied the origin of life, that given a planet only approximately like our own, life is almost certain to start. Of all the planets in our solar system, we ware now pretty certain the Earth is the only one on which life can survive. Mars is too dry and poor in oxygen, Venus far too hot, and so is Mercury, and the outer planets have temperatures near absolute zero and hydrogen-dominated atmospheres. But other suns, start as the astronomers call them, are bound to have planets like our own, and as is the number of stars in the universe is so vast, this possibility becomes virtual certainty. There are one hundred thousand million starts in our own Milky Way alone, and then there are three thousand million other Milky Ways, or galaxies, in the universe. So the number of the stars that we know exist is now estimated at about 300 million million million.
Although perhaps only 1 per cent of the life that has started somewhere will develop into highly complex and intelligent patterns, so vast is the number of planets, that intelligent life is bound to be a natural part of the universe.
If then we are so certain that other intelligent life exists in the universe, why have we had no visitors from outer space yet? First of all, they may have come to this planet of ours thousands or millions of years ago, and found our then prevailing primitive state completely uninteresting to their own advanced knowledge. Professor Ronald Bracewell, a leading American radio astronomer, argued in Nature that such a superior civilization, on a visit to our own solar system, may have left an automatic messenger behind to await the possible awakening of an advanced civilization. Such a messenger, receiving our radio and television signals, might well re-transmit them back to its home-planet, although what impression any other civilization would thus get from us is best left unsaid.
But here we come up against the most difficult of all obstacles to contact with people on other planets -- the astronomical distances which separate us. As a reasonable guess, they might, on an average, be 100 light years away. (A light year is the distance which light travels at 186,000 miles per second in one year, namely 6 million million miles.) Radio waves also travel at the speed of light, and assuming such an automatic messenger picked up our first broadcasts of the 1920's, the message to its home planet is barely halfway there. Similarly, our own present primitive chemical rockets, though good enough to orbit men, have no chance of transporting us to the nearest other star, four light years away, let alone distances of tens or hundreds of light years.
Fortunately, there is a 'uniquely rational way' for us to communicate with other intelligent beings, as Walter Sullivan has put it in his excellent book, We Are not Alone. This depends on the precise radio frequency of the 21-cm wavelength, or 1420 megacycles per second. It is the natural frequency of emission of the hydrogen atoms in space and was discovered by us in 1951; it must be known to any kind of radio astronomer in the universe.
Once the existence of this wave-length had been discovered, it was not long before its use as the uniquely recognizable broadcasting frequency for interstellar communication was suggested. Without something of this kind, searching for intelligences on other planets would be like trying to meet a friend in London without a pre-arranged rendezvous and absurdly wandering the streets in the hope of a chance encounter.
ANTHONY MICHAELIS Are There Strangers in Space? from The Weekend Telegraph
【New words and expressions 生詞和短語】
Mercury n. 水星
hydrogen n. 氫氣
prevailing adj. 普遍的
radio astronomer 射電天方學(xué)家
uniquely adv. 地
rational adj. 合理的
radio frequency 無線電頻率
cm n. 厘米
megacycle n. 兆周
emission n. 散發(fā)
intersteller adj.星際的
rendezvous n. 約會地點(diǎn)
【課文注釋】
1.that given a planet only approximately like our own, life is almost certain to start 這是一個賓語從句，作動詞conclude的賓語，其中g(shù)iven a planet…our own,過去分詞短語作條件狀語，given與if的意思相近，這個過去分詞短語可譯成“如果一個行星與我們所在的行星大致相同的話”。
2.life is almost certain to start 那幾乎肯定會產(chǎn)生生命。
3.be bound to 必然， 必定
例句：You are bound to feel tired after a long walk.
長時間步行后你必然會感到疲勞。
He's bound to notice your mistake.
他必定會覺察到你的錯誤。
4.prevailing adj. 盛行很廣的， 普遍的
例句：Your price is out of line with the prevailing international market.
你方價格與現(xiàn)行世界市場行情不一致。
He wore his hair in the prevailing fashion.
他的頭發(fā)梳的是當(dāng)時盛行的發(fā)型。
5.is best left unsaid 好不去說(它)
6.come up against 遇到，突然(或意外)，碰到(困難、反對等)
例句：He often came up against the problem of money.
他那時常常碰到錢的問題。
We expect to come up against a lot of opposition to the scheme.
我們預(yù)計這個計劃要遭到很多人反對。
7.reasonable adj.
①合理的，
例句：The management took all reasonable safety precautions.
管理部門采取了一切合理的安全措施。
All you need is reasonable doubt.
你所需要的是合理懷疑。
�、谕ㄇ檫_(dá)理的，
例句：You are fortunate to have such a reasonable father.
你有這樣一位通情達(dá)理的父親，真是幸運(yùn)。
③公平適度的
例句：At first sight their demands seemed reasonable.
乍看之下，他們的要求似乎公平合理。
8.emission n.
�、偕l(fā)
例句：In addition, wetland soils are known for methane emission, a greenhouse gas.
此外，濕地散發(fā)沼氣這種溫室氣體，是人所共知的。
�、诎l(fā)行
例句：The limitless emission of foreign currencies has an serious influence on the
country's economy.
外匯的無限制發(fā)行嚴(yán)重影響了該國的經(jīng)濟(jì)。
�、叟欧�
例句：Emission of smoke from chimneys is an offense.
在這里排放煙霧是違法的事情。
9.absurdly wandering the streets in the hope of a chance encounter 荒唐得在街上
游逛，以期碰巧遇上一樣。
10.absurdly
例句：For there was never proud man thought so absurdly well of himself, as the lover
doth of the person loved; and therefore it was well said, That it is impossible to
love, and to be wise.
因為甚至驕傲的人，也甘愿在情人面前自輕自賤。所以古人說得好：“就是神在
愛情中也難保持聰明�！�
11.wander v. 漫步，閑逛，徘徊
例句：I like to wander in the park after dinner.
我喜歡晚飯后在公園里閑逛。
The boy was wandering around.
男孩在那周圍徘徊。
He likes to wander over the countryside.
他喜歡在鄉(xiāng)間漫步。
The river wanders through some beautiful country.
這條河蜿蜒曲折地流經(jīng)一些風(fēng)景秀麗的鄉(xiāng)村。
12.encounter
�、賜.意外的相見， 邂逅， 遭遇
例句：If both participate, it may be an actual encounter of bodiless consciousness.
如果是雙向的，這會是一個真實的與靈魂的相見。
�、趘. 遇到，偶然碰到，遭遇
例句：Otherwise, we will encounter grave difficulties.
否則便將遇到極大的困難。
I encountered an old friend at Rome.
我在羅馬邂逅了一個老朋友。
Don't be afraid to encounter risks.
不要害怕遭遇危險。
【參考譯文】
根據(jù)研究生命起源的人們所作的工作，我們必然會得出這樣的結(jié)論：如果設(shè)想有一顆行星和我們地球的情況基本相似，那幾乎肯定會產(chǎn)生生命。我們目前可以肯定的是，在我們太陽系的所有行星中，地球是生命能存在的行星�；鹦翘稍镉秩毖酰鹦翘珶�，水星也一樣。除此之外，太陽系的其他行星的溫度都接近絕對零度，并圍繞著以氫氣為主的大氣層。但是，其他的太陽，既天文學(xué)家所說的恒星，肯定會有像我們地球一樣的行星。因為宇宙中恒星的數(shù)目極其龐大，所以存在著產(chǎn)生生命星球的這種可能性是肯定無疑的。僅我們的銀河系就有1000億顆星，況且在宇宙中還有30億個天河，即銀河系。因此，我們所知道的現(xiàn)有恒星數(shù)目估計約有30億X1000億顆。
雖然在已經(jīng)產(chǎn)生生命的某個地方，可能只有1%會發(fā)展成高度復(fù)雜有智力的生命形態(tài)，但是行星的數(shù)目是那么龐大，有智力的生命必然是宇宙的自然組成部分。
既然我們?nèi)绱藞孕庞钪嬷写嬖谥渌兄橇Φ纳敲次覀優(yōu)槭裁催�未見到外層空間來訪的客人呢?首先，他們可能在幾千年前或幾百年前已來過我們地球，并且發(fā)現(xiàn)我們地球那時普遍存在著的原始狀態(tài)同他們的先進(jìn)的知識相比是索然無味的。美國一位重要的射電天文學(xué)家羅納德.布雷斯韋爾教授在《自然》雜志上提出了這樣的觀點(diǎn)：假如有如此高級文明生命訪問了我們的太陽系，很可能會在離開太陽系時留下自動化信號裝置，等待先進(jìn)文明的覺醒。這種自動化信息裝置，在接收到我們的無線電和電視信號后，完全有可能把這些信號發(fā)回到原來的行星。至于其他文明行星對我們地球會有什么印象，還是不說為好。
然而，在和外星人聯(lián)系中我們遇到的大困難是分隔我們的天文距離。據(jù)合理推算，外星人離我們平均距離也有100光年之遠(yuǎn)(1光年是光以每秒186，000英里的速度在一年內(nèi)走的距離即6萬億英里)。無線電波也是以光速傳播的。假定外星人的這種自動化信息裝置接收了我們二十世紀(jì)二十年代的第廣播信號，那么這個信號在發(fā)回到原來的行星途中剛剛走了一半路程。同樣，我們目前使用的原始化學(xué)火箭，雖然把人送入軌道，但尚不能把我們送到離我們近、相距4光年的其他星球上去，更不用說幾十光年或幾百光年遠(yuǎn)的地方了。
幸運(yùn)的是，有一種我們可以和其他智力生命通迅聯(lián)系的“合理的方法”，正如活爾特.沙利方在其杰作《我們并不孤獨(dú)》中闡述的。這種通迅聯(lián)系要靠21厘米波段，即每秒1420兆周的精確無線電頻率。這個頻率是空間氫原子釋放的自然頻率，是在1951年被人類發(fā)現(xiàn)的。這個頻率是宇宙中任何射電天文學(xué)家都應(yīng)該熟悉的。
一旦這種波長的實際存在被發(fā)現(xiàn)，提出把它作為星際間可辨認(rèn)的廣播頻率就為期不遠(yuǎn)了。沒有這手段，要想尋覓其他星球上的智力生命，就如同去倫敦見一位朋友，事先未約定地點(diǎn)，而荒唐地在街上游逛，以期待碰巧遇上一樣。
新概念第四冊課文翻譯及學(xué)習(xí)筆記Lesson44
【課文】
First listen and then answer the following question.
聽錄音，然后回答以下問題。
What influences us from the moment of birth?
Custom has not commonly been regarded as a subject of any great moment. The inner workings of our own brains we feel to be uniquely worthy of investigation, but custom, we have a way of thinking, is behaviour at its most commonplace. As a matter of fact, it is the other way around. Traditional custom, taken the world over, is a mass of detailed behaviour more astonishing than what any one person can ever evolve in individual actions, no matter how aberrant. Yet that is a rather trivial aspect of the matter. The fact of first-rate importance is the predominant role that custom plays in experience and in belief, and the very great varieties it may manifest.
No man ever looks at the world with pristine eyes. He sees it edited by a definite set of customs and institutions and ways of thinking. Even in his philosophical probing he cannot go behind these stereotypes; his very concepts of the true and the false will still have reference to his particular traditional customs. John Dewey has said in all seriousness that the part played by custom in shaping the behaviour of the individual, as against any way in which he can affect traditional custom, is as the proportion of the total vocabulary of his mother tongue against those words of his own baby talk that are taken up into the vernacular of his family. When one seriously studies the social orders that have had the opportunity to develop autonomously, the figure becomes no more than an exact and matter-of-fact observation. The life history of the individual is first and foremost an accommodation to the patterns and standards traditionally handed down in his community. From the moment of his birth, the customs into which he is born shape his experience and behaviour. By the time he can talk, he is the little creature of his culture, and by the time he is grown and able to take part in its activities, its habits are his habits, its beliefs his beliefs, its impossibilities his impossibilities. Every child that is born into his group will share them with him, and no child born into one on the opposite side of the globe can ever achieve the thousandth part. There is no social problem it is more incumbent upon us to understand than this of the role of custom. Until we are intelligent as to its laws and varieties, the main complicating facts of human life must remain unintelligible.
The study of custom can be profitable only after certain preliminary propositions have been accepted, and some of these propositions have been violently opposed. In the first place, any scientific study requires that there be no preferential weighting of one or another of the items in the series it selects for its consideration. In all the less controversial fields, like the study of cacti or termites or the mature of nebulae, the necessary method of study is to group the relevant material and to take note of all possible variant forms and conditions. In this way, we have learned all that we know of the laws of astronomy, or of the habits of the social insects, let us say. It is only in the study of man himself that the major social sciences have substituted the study of one local variation, that of Western civilization.
Anthropology was by definition impossible, as long as these distinctions between ourselves and the primitive, ourselves and the barbarian, ourselves and the pagan, held sway over people's minds. It was necessary first to arrive at that degree of sophistication where we no longer set our own belief against our neighbour's superstition. It was necessary to recognize that these institutions which are based on the same premises, let us say the supernatural, must be considered together, our own among the rest.
RUTH BENEDICT Patterns of Culture
【New words and expressions 生詞和短語】
commonplace adj. 平凡的
aberrant adj. 脫離常軌的，異常的
trivial adj. 微不足道的，瑣細(xì)的
predominant adj. 占優(yōu)勢的，起支配作用的
manifest v. 表明
pristine adj. 純潔的，質(zhì)樸的
stereotype n. 陳規(guī)
vernacular n. 方言
accommodation n. 適應(yīng)
incumbent adj. 義不容辭的，有責(zé)任的
preliminary adj. 初步的
proposition n. 主張
preferrential adj. 優(yōu)先的
controversial adj. 引起爭論的
cactus n. 仙人掌
termite n. 白蟻
nebula adj. 星云
variant n. 不同的
barbarian n. 野蠻人
pagan n. 異教徒
sophistication n. 老練
premise n. 前提
supernatural adj. 超自然的
【課文注釋】
1.The inner workings of our own brains 這一部分是feel的賓語，為了強(qiáng)調(diào)而把賓語提前了，to be uniquely worthy of investigation 是賓語補(bǔ)足語。
2.commonplace
adj. 平凡的
例句：Poets interpret the commonplace freshly.
詩人能把平凡的事物描繪得有聲有色。
He was an unambitious man destined for a commonplace job.
他是一個沒有野心的人，注定要找一個平凡的工作。
n. 常事， 老生常談， 普通的東西
例句：Soon it will be commonplace for men to travel to the moon.
人們?nèi)ピ虑蚵眯泻芸炀蜁蔀槌Ｊ隆?/p>
What he has said is a mere commonplace.
他所說的無非是老生常談而已。
Ms Reza's notes also record his more commonplace traits.
另外，雷扎也記錄了薩科奇更多平凡普通的特征。
3.the other way around 正好相反
4.taken the world over 是過去分詞短語，做traditional custom的定語，taken前省略了it is, 意為：被全世界所接受的。
5.trivial adj. 不重要的，瑣碎的
例句：It's a trivial matter and not worth fighting about.
區(qū)區(qū)小事不值得爭吵。
He could remember every trivial incident in great detail.
他能把每件小事的細(xì)節(jié)都記得很清楚。
6.predominant adj. 主要的，占優(yōu)勢的，顯著的
例句：The predominant feature of his character was pride.
他的性格中主要的特點(diǎn)是驕傲。
Which country is the predominant member of the alliance?
哪個國家在聯(lián)盟中居于支配地位?
【詞義辨析】
dominant, predominant, sovereign 這些形容詞均含有“占優(yōu)勢的，支配其它的”之意。
dominant: 強(qiáng)調(diào)權(quán)威。
predominant: 側(cè)重指影響與新近的優(yōu)勢。
sovereign: 側(cè)重指其他事物都從屬于或低于它的。
7.manifest vt. 顯示， 證實， 表露
例句：His generosity manifests itself in times of difficulties.
他的慷慨在困境中表現(xiàn)了出來。
No one can manifest the truth of his statement.
沒人能證明他講的是真話。
The contradiction manifested itself in the employment situation.
在就業(yè)問題上矛盾暴露了。
8.go behind these stereotypes 擺脫這些舊框框
9. his very concepts 其中的very是形容詞，用于加強(qiáng)語氣。
10.have reference to 參照……，與……有關(guān)
11.as against …is as…against 意為：與……相比較就如同……與……相比。
12.be taken up into 被接納進(jìn)
13.autonomously adv.自治地，自律地
14.first and foremost 首先
例句：In spite of her recent election success, she remains first and foremost a writer,
not a politician.
盡管她近競選獲勝，但她首先是一位作家，而不是一位政治家。
First and foremost, I think you should work harder on your biology.
首先，我認(rèn)為你應(yīng)該多在生物學(xué)上下功夫。
15.the thousandth part 等于the thousandth part of the customs。
16.incumbent adj. 負(fù)有義務(wù)的，有責(zé)任的
例句：It is incumbent on me to reclaim him.
勸他改過是我義不容辭的義務(wù)。
I think it's incumbent upon us to support him.
我變?yōu)橹С炙俏覀兞x不容辭的責(zé)任。
17.let us say 譬如說
【參考譯文】
風(fēng)俗一般未被認(rèn)為是什么重要的課題。我們覺得，只有我們大腦內(nèi)部的活動情況才值得研究，至于風(fēng)俗呢，只是些司空見慣的行為而已。事實小，情況正好相反。從世界范圍來看，傳統(tǒng)風(fēng)俗是由許多細(xì)節(jié)性的習(xí)慣行為組成，它比任何一個養(yǎng)成的行為都更加引人注目，不管個人行為多么異常。這只是問題的一個次要的側(cè)面。重要的是，風(fēng)俗在實踐中和信仰上所起的舉足輕重的作用，以及它所表現(xiàn)出來的極其豐富多采的形式。
沒有一個人是用純潔而無偏見的眼光看待世界。人們所看到的是一個受特定風(fēng)俗習(xí)慣、制度和思想方式剪輯過的世界。甚至在哲學(xué)領(lǐng)域的探索中，人們也無法超越這些定型的框框。人們關(guān)于真與偽的概念依然和特定的傳統(tǒng)風(fēng)俗有關(guān)。約翰.杜威曾經(jīng)非常嚴(yán)肅地指出：風(fēng)俗在形成個人行為方面所起的作用和一個對風(fēng)俗的任何影響相比，就好像他本國語言的總詞匯量和自己咿呀學(xué)語時他家庭所接納的他的詞匯量之比。當(dāng)一個人認(rèn)真地研究自發(fā)形成的社會秩序時，杜威的比喻就是他實事求是觀察得來的形象化的說法。個人的生活史首先是適應(yīng)他的社團(tuán)世代相傳形成的生活方式和準(zhǔn)則。從他呱呱墜地的時刻起，他所生于其中的風(fēng)俗就開始塑造他的經(jīng)歷和行為規(guī)范。到會說話時，他就是傳統(tǒng)文化塑造的一個小孩子;等他長大了，能做各種事了，他的社團(tuán)的習(xí)慣就是他的習(xí)慣，他的社團(tuán)的信仰就是他的信仰，他的社團(tuán)不能做的事就是他不能做的事。每一個和他誕生在同一個社團(tuán)中的孩子和他一樣具有相同的風(fēng)俗;而在地球的另一邊。誕生在另一個社團(tuán)的孩子與他就是少有相同的風(fēng)俗。沒有任何一個社會問題比得上風(fēng)俗的作用問題更要求我們對它理解。直到我們理解了風(fēng)俗的規(guī)律性和多樣性，我們才能明白人為生活中主要的復(fù)雜現(xiàn)象。
只有在某些基本的主張被接受下來、同時有些主張被激烈反對時，對風(fēng)俗的研究才是全面的，才會有收獲。首先，任何科學(xué)研究都要求人們對可供考慮的諸多因素不能厚此薄彼，偏向某一方面。在一切爭議較小的領(lǐng)域里，如對仙人掌、白蟻或星云性質(zhì)的研究，應(yīng)采取的研究方法是。把有關(guān)各方面的材料匯集起來，同時注意任何可能出現(xiàn)的異常情況和條件。例如，用這種方法，我們完全掌握了天文學(xué)的規(guī)律和昆蟲群居的習(xí)性。只是在對人類自身的研究。只要我們同原始人，我們同野蠻人，我們同異教徒之間存有的區(qū)別在人的思想中占主導(dǎo)地位，那么人類學(xué)按其定義來說就無法存在。我們首先需要達(dá)到這樣一種成熟的程度：不用自己的信仰去反對我們鄰居的迷信。必須認(rèn)識到，這些建立在相同前提基礎(chǔ)上的風(fēng)俗，暫且可以說是超自然的東西，必須放在一起加以考慮，我們自己的風(fēng)俗和其他民族的風(fēng)俗都在其中。
新概念第四冊課文翻譯及學(xué)習(xí)筆記Lesson45
【課文】
First listen and then answer the following question.
聽錄音，然后回答以下問題。
What is the most influential factor in any human society?
In man's early days. competition with other creatures must have been critical. But this phase of our development is now finished. Indeed, we lack practice and experience nowadays in dealing with primitive conditions. I am sure that, without modern weapons, I would make a very poor show of disputing the ownership of a cave with a bear, and in this I do not think that I stand alone. The last creature to compete with man was the mosquito. But even the mosquito has been subdued by attention to drainage and by chemical sprays.
Competition between our selves, person against person, community against community, still persists, however; and it is as fierce as it ever was.
But the competition of man against man is not the simple process envisioned in biology. It is not a simple competition for a fixed amount of food determined by the physical environment, because the environment that determines our evolution is no longer essentially physical. Our environment is chiefly conditoned by the things we believe. Morocco and California are bits of the Earth in very similar latitudes, both on the west coasts of continents with similar climates, and probably with rather similar natural resources. Yet their present development is wholly different, not so much because of different people even, but because of the different thoughts that exist in the minds of their inhabitants. This is the point I wish to emphasize. The most important factor in our environment is the state of our own minds.
It is well known that where the white man has invaded a primitive culture, the most destructive effects have come not from physical weapons but from ideas. Ideas are dangerous. The Holy Office knew this full well when it caused heretics to be burned in days gone by. Indeed, the concept of free speech only exists in our modern society because when you are inside a community, you are conditioned by the conventions of the community to such a degree that it is very difficult to conceive of anything really destructive. It is only someone looking on from outside that can inject the dangerous thoughts. I do not doubt that it would be possible to inject ideas into the modern world that would utterly destroy us. I would like to give you an example, but fortunately I cannot do so. Perhaps it will suffice to mention the nuclear bomb. Imagine the effect on a reasonably advanced technological society, one that still does not possess the bomb, of making it aware of the possibility, of supplying sufficient details to enable the thing to be constructed. Twenty or thirty pages of information handed to any of the major world powers around the year 1925 would have been sufficient to change the course of world history. It is a strange thought, but I believe a correct one, that twenty or thirty pages of ideas and information would be capable of turning the present-day world upside down, or even destroying it. I have often tried to conceive of what those pages might contain, but of course I cannot do so because I am a prisoner of the present-day world, just as all of you are. We cannot think outside the particular patterns that our brains are conditioned to, or, to be more accurate, we can think only a very little way outside, and then only if we are very original.
FRED HOYLE Of Men and Galaxies
【New words and expressions 生詞和短語】
dispute v. 爭奪
mosquito n. 蚊子
subdue v. 征服
drainage n. 下水系統(tǒng)
envision n. 預(yù)想
Morocco n. 摩洛哥
latitude n. 緯度
heretic n. 異教徒，異端邪說
conceive v. 想像
suffice v. 足夠
nuclear adj. 原子彈的
original adj.有獨(dú)到見解的
【課文注釋】
1.make a very poor show 出丑
2.dispute
v.
① 爭論
例句：The couple disputed where to spend the holiday.
夫妻倆為上哪兒度假而發(fā)生爭論。
②爭議
例句：Now there was just one point on the boundary left to dispute.
邊界上有一點(diǎn)引起爭議。
The land near the border is disputed ground.
靠近邊界的土地是有爭議的地區(qū)。
�、圪|(zhì)疑
例句：The family wanted to dispute the will.
家屬想對遺囑提出質(zhì)疑。
n. 爭論，爭端，爭吵
【詞義辨析】
argue, quarrel, debate, dispute, discuss, reason這些動詞均含“辯論，爭論，說理”之意。
argue: 指提出理由或證據(jù)為自己或自己一方的看法或立場辯護(hù)，著重說理、論證和企圖說服。
quarrel: 指兩人之間或兩個團(tuán)體之間不友好的、吵吵嚷嚷地大聲爭論某事，尤指“吵嘴、吵架”。
debate: 側(cè)重指意見等對立的雙方之間正式或公開的爭辯。
dispute: 側(cè)重對分歧進(jìn)行激烈或熱烈的爭論或爭辯，帶一定感情色彩，常隱含“各持已見”或“爭論不休”意味。
discuss: 常用詞，指就某一或某些問題表明觀點(diǎn)、看法等，以便統(tǒng)一認(rèn)識，解決問題。
reason: 指據(jù)理力爭以說服對方或求得對問題作更深入的研究。
controversy, argument, conflict, debate, dispute, quarrel, strife這組名詞均有“爭執(zhí)、不和”之意。
controversy: 側(cè)重指深刻的意見分歧，多指對引起廣泛興趣或非常重要的問題的辨論。
argument: 指辯論雙方均以事實或理由來說服對方的辨論。
conflict: 指雙方堅持已見、互不妥協(xié)，懷有敵意的爭論，多暗示分歧極為嚴(yán)重，有時用語言無法解決，只得訴諸武力。
debate: 通常指經(jīng)過仔細(xì)組織和計劃的個人或團(tuán)體之間的辯論。
dispute: 普通用詞，側(cè)重指長時間，言詞激烈，針鋒相對的爭辯。
quarrel: 普通用詞，既可指言詞激烈的爭吵，也可指溫和的言詞上的不和。
strife: 指因不可緩和的矛盾而引起的爭吵或斗毆。
3.I stand alone 僅我一人
4.The last creature to compete with man 其中的last有“極不可能的”的意思。
5.subdue v. 使服從，壓制，減弱
例句：No one has been able to subdue these areas.
從沒有人能夠壓制這一地區(qū)。
Soames made a tour of the room, to subdue his rising anger.
索米斯在屋內(nèi)兜了一圈，壓制一下心頭升起的怒火。
【詞義辨析】
conquer, overcome, overthrow, defeat, beat, subdue 這些動詞均含“征服，戰(zhàn)勝”之意。
conquer: 側(cè)重戰(zhàn)勝和控制。書面用詞。
overcome: 多指戰(zhàn)勝或克服非物質(zhì)的東西，如困難和不良習(xí)慣等。語氣較弱也可指在斗爭或競爭中戰(zhàn)勝或壓倒對方。
overthrow: 指徹底擊敗對手，使其喪失力量和地位。
defeat: 普通用詞，多指在戰(zhàn)爭、比賽、競選或辯論中戰(zhàn)勝對手，側(cè)重勝利的暫時性。
beat: 口筆語均可用，可與defeat換用。
subdue: 正式用詞，與conquer同義，但強(qiáng)調(diào)失敗后的臣服狀態(tài);也可用作借喻，表克制、壓抑感情、欲望等。
6.envision vt. 想象，設(shè)想
例句：I can't envision him doing such a terrible thing.
我不敢想象他能做出這種可怕的事。
I cannot envision him as president.
我無法想像他是總統(tǒng)。
They didn't envision any problems with the new building.
他們沒想到這棟新樓會有什么問題。
7.The Holy Office knew this full well when it caused heretics to be burned in days gone by. the Holy Office是指羅馬天主教的宗教法庭;full well 中的full是副詞，有very的意思;gone by 作days的定語，整個詞組的意思是“過去的日子”。
8.inject v.
�、僮⑸�
例句：The nurse injected penicillin into her arm.
護(hù)士給她的胳膊注射了青霉素。
His medicine is a drug that can be injected or taken by mouth.
他的藥可以注射或口服。
②注入
例句：His appointment may inject some new life into the committee.
他的任命可能給這委員會注入新生命。
③引入
例句：He injected new ideas into the discussion.
他把新的概念引入討論中。
9. suffice v. 足夠
例句：Two meals a day suffice an old man.
老人一天二餐就足夠了。
The rations will suffice until next week.
這些口糧足夠吃到下星期。
An hour should suffice for the journey.
這點(diǎn)路程一小時足夠了。
The rules will suffice for all ordinary needs.
這些規(guī)定將能滿足所有一般場合的需要。
【參考譯文】
在人類早期，人類與其他生物的競爭一定是必不可少的。但這個發(fā)展階段已經(jīng)結(jié)束。確實，我們今天缺乏對付原始環(huán)境的實踐和經(jīng)驗。我斷定，如果沒有現(xiàn)代化的武器，要我和一只熊去爭洞穴，我會出洋相的;我也相信，出洋相者并非我一人。能與競爭的生物后只有蚊子，然而即使蚊子，也由于我們注意清理污水和噴灑化學(xué)藥品就被制服了。
然而人類之間的戰(zhàn)爭，人與人，團(tuán)體與團(tuán)體，依然在進(jìn)行著，而且和以前一樣激烈。
但是，人與人的競爭并不像生物學(xué)中想像的那樣是一個簡單過程。它已不是為爭得物質(zhì)環(huán)境所決定的東西所決定。摩洛哥和加利福尼亞是地球上緯度極其相似的兩個地方，都在各自大陸的西海岸，氣候相似，自然資源也可能相似。但是，這兩個地方目前的發(fā)展程度完全不一樣。這倒不是因為人民不同，而是由于居民頭腦中的思想不同。 這是我要強(qiáng)調(diào)的論點(diǎn)。我們環(huán)境中重要的因素就是我們的思想狀況。
眾所周知，凡是白人侵入原始文化的地方，破壞作用大的不是殺人的武器，而是思想。思想是危險的。宗教法庭對此是非常清楚的，因此從前它總是把異教徒燒死。的確，言論自由的概念只存在于我們現(xiàn)代社會中，因為當(dāng)你生活在一個社團(tuán)中時，社團(tuán)的風(fēng)俗習(xí)慣會嚴(yán)格地制約你，使你很難有破壞性的想法。只有外部的旁觀者才能灌輸危險的思想。向現(xiàn)代世界灌輸一種思想以便摧毀我們?nèi)祟愂强赡艿氖�，對此我并不懷疑。我愿為你舉個例子，但幸虧我舉不出。也許提一下核彈就足以證明了。對一個尚未擁有核彈、但科技相當(dāng)發(fā)達(dá)的社會，如果告訴它制造核彈的可能性，而且向它提供制造核彈的細(xì)節(jié)，那么可以設(shè)想，這將對這個社會產(chǎn)生何等的影響。如果把二三十頁的情報交給1952年前后的任何一個世界強(qiáng)國，就足以改變世界歷史的進(jìn)程。二三十頁材料中的思想和情報會將當(dāng)今的世界翻天覆地，甚至毀滅這個世界。這是個離奇的想法。不過我認(rèn)為這個想法是正確的。我常常試圖想像這些紙上所寫的東西，不過我是做不到的，因為我和你們大家一樣，是當(dāng)今世界上的凡人。我們不能脫離我們大腦所限定的模式去思考問題，我們只能稍微離開一點(diǎn)兒，就這也需要我們有獨(dú)創(chuàng)的思想。
