第二十届韩素音青年翻译奖竞赛参赛原文英译汉部分：philosophyvs

第二十届韩素音青年翻译奖竞赛参赛原文英译汉部分：philosophyvs内容摘要：

ing and copying. We must use the fellowship of Society to freshen, and never to obscure, “the recollection of the grandeur of our destiny.” 在与同伴相互交往中， 虽然充满勇气和同情 ，然而我们必须摆脱这样的束缚， 不要 模仿他人，我们 必须 利用自己的社会关系去重新激发对自身辉煌命运的 号召 ， 不要被迷惑。 Such, in some attempt at an anization, are a few of Emerson, s favorite ideas, which occur over and over again, no matter what may be the subject of the essay. 因此，我们有组织 地展现了一些 爱默生 支持 的思想观念， 这些观念一遍又一遍的出现， 无论他 的论 文 是什么主题。 Though Emerson was to some degree identified, in his own time, with various movements which have had little or no permanent effect, yet as we read him now we find extraordinarily little that suggests the limitations of his time and locality 虽然爱默生在一定程度上与当时种种 没有深远影响的 思想潮流有 些 相似，但是如果今天我们 看他的文章， 会发现他的思想受到他所处时代和地域的 很小的 限制。 Often there are whole paragraphs which if we had read them in Greek would have seemed Greek. 如果将他文章的整个段落用希腊语让人去阅读的，很可能会 以为他是一个希腊人。 The good sense which kept him clear of Brook Farm because he thought Fourier “had skipped no fact but one, namely life,” kept him clear from many similar departures into matters which the twentyfirst century will probably not remember. 这种好的意识让他与“小溪农场”分离开来，因为他认为傅立叶的理论“只有生命才能脱离现实”使他的哲学理论逃离了那些 将 在２１世纪将无人记得的问题。 This is as it should be in the essay, which by custom draws the subject for its “dispersed meditations” from the permanent things of this world, such as Friendship, Truth, Superstition, and Honor. One of Emerson, s sources of strength, therefore, is his universality. 这正应该在他的散文里，这些散文总是针对友谊、真理、信仰以及荣誉等具有永恒意义的对象进行发散性的冥想。 因此，普遍性是爱默生力量的来源之一。 Another source of Emerson, s strength is his extraordinary pactness of style and his range and unexpectedness of illustration. 爱默生力量的另一个来源，是他的作品里的极其简介的写作风格以及 广 阔 的 、出人 意料 的列举。 His gift for epigram is, indeed, such as to make us long for an occasional stretch of leisurely monplace. 他对文 章中的警句很有天赋而且很频繁，以至于使我们想要在某些地方看到一些很随意的简单用词。 But Emerson always keeps us up—not less by his memorable terseness than by his startling habit of illustration. 但是爱默生经常让我们很振奋。 不仅因为他那些令人难忘的简洁的警句还有他的令人惊奇的列举习惯。 He loves to dart from the present to the remotest past, to join names not usually associated, to link pagan with Christian, or human with divine, in single rapid sentences, such as that about “Scipio, and the Cid, and Sir Philip Sidney, and Washington, and every pure and valiant heart, who worshiped Beauty by word or by deed.” 他喜欢用一句精炼的句子谈古论今，将一些通常并无联系的人物相提并论，不管他们是异教徒还是基督徒，是世间俗人还是历史圣贤，比如：“西庇阿、席德、菲利普悉尼、华盛顿以及所有在言语行动上崇拜美的纯洁勇敢的心灵。 ” If, in spite of all these admirable qualities, Emerson’s ideas seem too vague and unsystematic to satisfy those who feel that they could perhaps bee Emersonians if there were only some definite articles to sign, 尽管拥有所有这些令人钦佩的品质，爱默生的观点似乎还是太过模糊不清、毫无系统以至于不能满足那些感觉他们可能变成爱默生主意的那些人。 也许只要有一些明确的文件可以签署的话，这些人倒很乐意成为爱默生主义者 it must be remembered that Emerson wishes to develop independence rather than apostleship, and that when men revolt from a system because they believe it to be too definite and oppressive, they are likely to go to the other extreme. 不过应该记住的是，爱默生希望培养的是独立的精神而不是虔诚的信徒，当一个人相信从一个太过明确、压抑的体系中挣脱出来，那他就很有可能走向另一个极端。 That Emerson did go so far toward this extreme identifies him with a period notable for its enthusiastic expansion of thought. 爱默生在这一极端上走得这么远是和他所处的那个以热烈的思想探索而著称的时代有关。 That he did not systematize or restrict means that he was obedient to the idea that what really matters is not that by exact terminology, clever tactics and all the niceties of reasoning a sys。