mythgirl推荐合辑：4篇经典辩辞+大学的概念+论出版自由 [color=red]推荐[

mythgirlUID: 60287

The Funeral Oration of Pericles
(古希腊政治家伯利克利的演说，当然，是被历史学家用书面语重写过的，大家觉得跟G写作相比如何，我也想多练习，如果这个可以用，我以后每隔1-2天放一篇上来)
里面的敌人是指斯巴达人
Our constitution does not copy the laws of the neighbouring states. We are rather a pattern to others than imitators ourselves.Its adminstration favors the many instead of the few, this is why it is called a democracy.If we look to the laws, they afford equal justice to all in their private differences;if to social standing, advancement in public life falls to
reputation for capacity, class consideration not being allowed to interfere with merit;nor again does poverty bar the way;if a man is able to serve the state, he is not hindered by the obscurity of his condition.The freedom which we enjoy in our government extends also to our ordinary life. There, far from exercising a jealous surveilllance over each other, we do not feel called upon to be angry with our neighbour for doing what he likes, or even to indulge in those injurious looks which cannot fail to be offensive, although they inflict no positive penalty.But all this ease in our private relations does not make us lawless as citizens. Against this fear is our chief safeguard, teaching us to obey the magistrates and the laws,particularly such as regards the protection of the injured,whether they are actually on the statue book,or belong to that code which, although unwritten,yet cannot be broken without acknowledged disgrace.
Further, we provide plenty of means for the mind to refresh itself from business. We celebrate games and sacrifices all the year round, and elegance of our private establishments forms a daily source of pleasure and helps to banish the spleen;while the magnitude of our city draws the produce of the world into our harbor,so that to the Athenians
the fruits of other countries are as familiar a luxury as those of his own.
If we turn to our millitary policy, there also we differ from our antagonists.We throw open our city to the world,and never by alien acts exclude foreigners from any opportunity of learning and observing,althouth the eyes of any enemy may occasionally profit by our liberallity;
trusting less in system and policy than to the native spirit of our citizens; while in education, where our rivals from their very cradle by a painful discipline seek after manliness, at Athens we live exactly as we please,and yet are just ready to encounter every legitimate danger.In proof of this it may be noticed that the Lacedaemonians do not invade our country alone, but bring with them all their confederates; while we Athenians advance unsupported into the territory of a neighbour, and fighting upon a foreign soil usually vanquish with ease men who are defending their homes. Our united force was never yet encountered by
any enemy, because we have at once to attend to our marine and to dispatch our citizens by land upon a hundreds different services;so that, wherever they engage with some such fraction of our strength, a success against a detachment is magnified into a victory over a nation,and the defeat into a reverse suffered at the hands of the entire people.And yet if
with habits not of labor but of ease,and courage not of art but of nature, we are still willing to encounter danger, we have the double advantage of escaping the experience of hardship in anticipation and of facing them in the our of need as fearlessly as those who are never free from them[/I][/SIZE]

mythgirlUID: 60287

不想看也说句话阿
好歹我打了那么多。。。

黑狐狸UID: 103185

很好，支持。。

gteryyUID: 114434

啊？你打进去的？辛苦了。。。谢谢

angeikimUID: 4857

文章不错。。难度也可以的说。。

mythgirlUID: 60287

伯利克利在雅典与斯巴达之间的伯罗奔尼撒战争的
第一批牺牲者葬礼上的演说辞

tomatoeggsUID: 82073

mythgirl，欢迎欢迎！热烈欢迎哦！你能来太好了！我很喜欢你写的文章！

红蝎子UID: 103082

从版面工作的角度考虑，我提醒一下哦：
版主修改原文时候，提前和mythgirl招呼一声并征得同意最好了！
原谅我这么直接，我的好朋友！　　：）
见到之后请删除，谢谢！

辛苦mythgirl同学了！

angeikimUID: 4857

哦。好的。因为文字太多的原因，我把字体修改成3号的了。否则看起来比较累。
如果冒犯，敬请原谅。
文字我并没有做修改。

对不起先

mythgirlUID: 60287

苏格拉底的《申辩》，引自柏拉图对话录
Let us reflect in another way, and we shall see that there is a great reason to hope that death is good---for one of two things,either death is a state of nothingness or utter unconsciousness, or, as men say, there is a change and migration of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to  compare with this the other days and nights of his life,and then were to tell us how many
days and night he has passed in the course of his life better and more pleasantly than this one,I think that any man,I will not say a private an,but even the great king will not find many such days and ights,when ampared with the others. Now if death be of such a nature,I say that to die is gain;for eternity is only a single night.But if death is a journey to another place,and there, as man say, all the dead abide,what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world,and find true judges who are said to give judgement there, Mino and Rhadamanthus and Aeacus and Triptolemus, and other sons of god who were righteous in their own life, that pilgrimage will be worth making.What would  not a man give if he might converse with Orpheus and Musaeus and Hesiod and Homer?Nay, if  this be true, let me die again and again.I myself too, shall have a wonderful interest in  there meeting and conversing with palamedes, and Ajax the son of Telamon, and any other ancient hero who has suffered death through an unjust judgement;and there will be no small pleasure, as I think, in comparing my own suffering with theirs. Above all, I shall be able to continue my search into the true and false knowledge;who is wise, and who pretends to be wise,and is not. What would not a man give, O my judges, to be able to examine the leader of the great Trojan expedition;or Odysseus or Sisyphus, or numberless others, men and women too.What infinite delight would there be in conversing with them and asking them questions! In another world, they do not put a man to death for asking questions :assuredly not. For besides being happier than we are, they will be immortal, if what is said is true.
Wherefore, O judges, be good cheer about death, and know of a certainity, that no evil can  happen to a good man, either in life or after death.He and his are not neglected by the god; nor has my own approaching end happened by mere chance.But I see clearly that the time had arrived and when it was better for me to die and be released from trouble; wherefore the oracle give no sign. For which reason, also, I am not angry with my condemners, nor with my accusers; they have done me no harm, although they did not mean to do any good; and for this I may gently blame them.
Still I have a favor to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them; and I would have you to trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue;of if they pretend to be something when they are really nothing, then reprove them, as I have reproved you, for not
caring about for which they ought to care, and thinking that they are something when they are really nothing. And if you do this, both I and my son will have received justice at your hands.
     The hour of departure has arrived, and we go our ways---I to die and you to live, which is better God only knows[/SIZE][/FONT]
多谢各位支持！

mythgirlUID: 60287

没关系，字太小了看起来确实不方便
我写这个也是让大家看的嘛
嗬嗬，下一篇我已经调好了字号了

mythgirlUID: 60287

五一放放假，现在回归继续练习
今天提供的是古希腊哲学家狄摩西尼的
The Public Spirit of the Athenians
The Athenians never were known to live contented in a slavish though secure obedience to unjust and arbitrary power. No. Our whole history is a series of gallant contests for preeminence: the whole period of our national existence hath been spent in braving dangers, for the sake of glory and renown. And so highly do you esteem such conduct, as characteristic of the Athenian spirit, that those of your ancestors who were most eminent fo rit are ever the most favorite objects of your praise.And with reason: for, who can reflect, without astonishment, on the magnanimity of those men who resigned their hands, gave up their city, and embarked in their ships, rather than live at the bidding of a stranger?The Athenians of that day looked out for no speaker, no general, to procure them a state of easy slavery. They had the spirit to reject even life, unless they were allowed to enjoy that life in freedom.For it was a principle fixed deeply in every breast, that man was not born to his parents only, but to his country. And mark the distinction. He who regards himself as born only to his parents waits in passive submission for the hour of his natural dissolution. He who considers that he is the child of his country, also, volunteers to meet death rather than behold that country reduced to vassalage; and thinks those insults and disgraces which he must endure, in a state enslaved, much more terrible than death. [/SIZE]
今天有些累了，明天给大家贴著名的《金冠辩》

mythgirlUID: 60287

雅典政治家Ctesiphen鉴于Demosthenes(也就是经典之三的狄摩西尼同学)为雅典所作的贡献，建议赠以金冠。政敌Aeschines认为这建议违法。本文是公元前330年Demosthenes的辩护词，辩论结果决定赠与Demosthenes金冠（看看咱们西方的老祖先怎么骂人的，呵呵）
On the Crown
I should coclude, Aeschines, that you undertook to exhibit your eloquence and strength of lungs, not to obtain satisfaction for any wrong.But it is not the language of an orator, Aeschines, that has any value, yet the tone of his voice, but his adopting the same view with the people, and his hating and loving the same persons that his country does.He that is thus minded will say everything with loyal intention: he that courts persons from whom the commonwealth apprehends danger to herself,rides not on the same archorage of the people, and therefore have not same expectation of safety.But , do you see? I have: for my objects is the same with those of my countrymen; I have no interest to seperate or distinct. Is that so with you? How can it be---when immediately after the battle you went as ambassor to Philip, who was at that period the author of your country's calamities, notwithstanding that you had before persisted in refusing that office, as all man know?
And who is it that deceives the state?  Surely the man who speaks not what he thinks. On whom does the crier pronounce a curse? Surely on such a man. What greater crime can an orator be charged with than that his opinions and his language are not the same? Such is found to be your character. And yet you open your mouth, and dare to look these men in the faces! Do you think they don't know you?---- or are sunk all in such slumber and oblivionas not to remember the speeches you delivered in the assembly, cursing and swearing that you had nothing to do with Philip, and that I brought that charge against you out of personal enmity without foundation? No sooner came the news of the battle, than you forgot all that; you acknowledged and avowed that between Philip and yourself there subsisted a relation of hospitality and friendship----new names there for your contract of hire. For upon what plea of equality or justice could Aeschines, son of Glaucothea the timbrel-player, be the friend or acquaintance of Philip? I cannot see, No! you were hired to ruin the interest of your countrymen: and yet though you have benn caught yourself in open treason, and informed against yourself after the fact, you revile and reproach me for things which you will find any man is chargeable with sooneer than I.
Many great and glorious enterprises has the commonwealth, Aeschines, undertaken and in succeeded in through me; and she did not forget them. Here is the proof--- On the election of a person to speak the funeral oration immediately after the event, you were proposed, but the people will not have you, notwithstanidng your fine voice, nor Demades, though he had just made the peace, nor hegemon, nor any other of your party---but me. And when you and Pythocles cam forward in a brutal and shameful manner and ugred the same accusation against which you now do, and abused me, they elected me all the more. The reason--- you are not ignorant of it---yet I will tell you. The Athenians knew as well the loyalty and zeal with which I conducted their affairs as the dishonesty of you and your party; for what you denied upon oath in our prosperity you confessed in the misfortunes of the republic. They considered, therefore, that men who got security for their politics by the public disasters has been their enemies long before, and when then avowly such. They thought it right also that a person who was to speak in honor of the fallen and celebrate their valor should not sat under the same roof or at the same table with their antagonists;that he should not revel there and sing a pecan over the calamities of Creece in company with their murderers, and then come here and receive distinction; that he should not with his voice act as mourner of their fate, but that he should lament over them with his heart. This they perceived in themselves and in me, but not in any of you: therefore they elected me, and not you. Nor, while the people felt thus, did the fathers and brothers of the deceased, who were chosen by the people to perform there obsequies, feel differently.For having to order the funeral banquet at the house of the nearest relative to the deceased, they ordered it at mine. And with reason: because, thought each to his own was nearer in kin than I was, none was so near to them all collectively. he that has the deepest interest in their safety and success had upon their mournful disaster the largest share of sorrow for them all. [/SIZE]
蛋蛋，这回还不错吧
有什么建议尽管提，呵呵

mythgirlUID: 60287

好像大家都不怎么喜欢看嘛
呵呵，我可以收工了
The liberty of the Press
Thomas Erskine
The proposition which I mean to maintain as the basis of the liberty of the press, and without which it is an empty sound, is this,:that every man, not intending to mislead, but seeking to enlighten others with what his own reason and conscience, however erroneously, have dictated to him as truth, may address himself to the universal reason of the whole nation, either upon the subject of government in general, or upon that of our particular country: that he may analyse the principle of its constitution, point out its errors and defects, examine and publish its corruptions, warn his fellow citizens against their ruinous consequences, and exert his whole faculties in pointing out th emost advantageous changes in establishments which he considers to be radically defective, or sliding from their object by abuse. All this every subject of this country have right to do, if he contemplates only what he thinks would befor its advantage, and but seeks to change the public mind by conviction which flows from reasonings dictated by conscience.
If indeed, he writes what he does not think; if, contemplating the misery of others, he wickly condemns what his own understanding approves; or, even admitting his real disgust against the government or its corruptions, , if he calumniates living magistrates, or holds out to individuals that they have a right to run before the public mind in their conduct; they they may oppose by contumacy or force what private reason only disapproves; that they may disobey the law, because their judgment condemns it; or resist the public will, because they honestly wish to change it-- he is then a criminal upon every principle of rational policy, as well as upon the immemorial precedents of English justice; because such a personseeks to disunite individuals from their duty to the whole, and excites to overt acts of misconduct in a part of the community, instead of endeavouring to change, by the impulse of reason, that universal assent which, in this and inevery country, constitues, the law for all.
Let me not, therefore, be suspected to be contending that it is lawful to write a book pointing out defects in the english  government, and exciting individuals to destroy its sanctions and to refuse obedience. But, on the other hand, I do contend that it is lawful to address the english nation on these momentous subjects; for had it not been for this inalienable right, how sould we have had this constitution which we so loudly boast of? If, in the march of the human mind, no man could have gone before the estatlishments of the time he lived in, how could our establishment, by reiterated changes, have become what it is? If no man could have awakened the public mind to errors and abuses in Government, how could it have passed on from stage to stage, through reformatoin and revolution, so as to have arrived from the barbarism to such a pitch of happiness and perfection, that the Attorney-General considers it as profanation to touch it further, or to look for any further amendment?[/SIZE]

angeikimUID: 4857

怎么不喜欢啊。我觉得不错的。。;)
这个就是曲高和寡，大家一般都不喜欢留言的。。:)  
习惯就好了，mythgirl