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发表于 2010-1-7 15:30:53 |显示全部楼层
本帖最后由 豆腐店的86 于 2010-1-7 23:51 编辑

What Happens After Eat, Pray, Love? Fret, Mull, Marry
By MARY POLS Wednesday, Jan. 06, 2010


Once upon a time in the annals of women's stories, getting married was the fairy-tale ending. These days, marital ambivalence rules the literary scene.(..矛盾凸显 的表达方式) December brought Julie Powell's new memoir, Cleaving: A Story of Marriage, Meat and Obsession (Little, Brown; 307 pages), in which the Julie & Julia author tells the sad, sordid tale of the recent years she spent butchering pigs, cows and her husband's heart. Meanwhile, in a New York Times Magazine story, writer Elizabeth Weil detailed her efforts to subject her "perfect union" to every kind of therapeutic scrutiny available in Northern California. Her goal of complete marital introspection — needed or otherwise — inspired heated holiday-party conversations and terror at the thought of the memoir to follow, as well as giving single women everywhere a new appreciation of their unburdened ring fingers. (See the 100 best novels of all time.)






Elizabeth Gilbert does these reluctant wives one better. The author of Eat, Pray, Love returns with Committed: A Skeptic Makes Peace with Marriage (Viking; 285 pages), in which she is a vehemently wary second-time bride, due to be dragged down the aisle by Uncle Sam's immigration henchmen, who will otherwise toss her beloved, Brazilian-born "Felipe," as she calls the older man she met in the last section of EPL, out of the U.S. for good. They hadn't planned to marry. Like Gilbert, Felipe had endured(过程感~~) a hard divorce, and they were content to be "lifers" together. But a helpful Homeland Security officer prescribes marriage as the only certain way out of Felipe's immigration dilemma, and the couple agree that they love each other enough to do it. (See a Q&A with Elizabeth Gilbert.)






Gilbert cites statistics, scientific studies and her painful experience with her first marriage — the impetus for the worldwide spiritual ramble of EPL — as her reasons for not wanting to tie the knot. She demonstrates how the institution threatens her independence and the well-being of many women. Her fears hold up even when she's considering union with a man who loves her, excuses her memoirist tendencies and has been known to tell her that the curves of her body "look like sand dunes."



But whereas in Eat, Pray, Love the journey was what mattered, the end of Committed is, as of page 18, a foregone conclusion. As Gilbert puts it, she and her lover are "sentenced to marry." This makes the book a supreme act of navel-gazing, even for a memoir. While the legal complexities are being worked out, the two kill time by traveling together. Along the way, Gilbert, ever the good journalist, gathers string on marriage and love from various sources, including the humble Hmong women of North Vietnam, seagulls, a humble frog-farming family in Laos and her humble 96-year-old Grandma Maude back in Minnesota. (Gilbert practices humility with vigor, even when sweetly patronizing Third World cultures.) Her process is exhaustive, and the results are exhausting, though some of her points are astute. This slog through one woman's relationship angst feels, in the end, like much ado about nothing.



Gilbert is a highly conversational writer — a blessing if you are in the memoir business. Four years after its publication, Eat, Pray, Love remains on the New York Times best-seller list, giving its author a chance, with the likely sales of this new book, to become the Malcolm Gladwell of soul-searching. Gilbert left her loyalists believing that a year of spiritual questing would end with peace, love and the address of the best pizzeria in Naples. There could be no doubt that her readers wanted more. She and Felipe had gone off into the sunset; could she now describe the rosy glow? (See the top 10 fiction books of 2009.)






But Committed — and to a certain extent, Powell's Cleaving — demonstrates the curse of the conversational writer. I confess to having found EPL tedious at times and to struggling with the fortuitous arrival of true love at the end of Gilbert's year of self-discovery. (In Committed, she pokes fun at herself, quoting her sister Catherine's response to her gushy e-mails from Bali: "Yeah, I was planning to go to a tropical island this weekend with my Brazilian lover, too ... but then there was all that traffic.") There was no denying, however, that she was a vibrant woman on a cool adventure, with stories to tell. The pressure to return to that fertile ground must have been enormous. Just as she was sentenced to marrying, she was sentenced to sequel writing. (See questions and answers about retirement.)



Committed gives us a woman trapped in a command performance she's too smart not to be dubious about. She seems self-conscious about the need to remain everyone's best friend, littering her prose with chirpy asides ("Listen, I want to make it clear here that I am not intrinsically against passion. Mercy, no!") and cutesy interjections ("Just a little free advice there, from your Auntie Liz"). Then there are the apologies for anything that might offend. Her eloquent defense of gay marriage, for instance, is diminished by this chatty advisory: "You see where I'm heading with this, right? Or rather, you see where history is heading with this? What I mean to say is, you won't be surprised, will you, if I now take a few minutes to discuss the subject of same-sex marriage?"



Gilbert also repeats, incessantly, information she's already conveyed, whether it be the vastness of the belly of a pregnant woman she's dining with or the details of a coat — wine-colored, with a fur collar — once owned by her grandmother. (We hear about its beauty four times in three pages.) There are useful insights into the dilemma of modern marriage here, but the overall effect of the heavily padded Committed is like that of being called, over and over, by a friend who wants to talk your ear off about her impending nuptials. Only instead of debating the floral arrangements, she's wondering, Should I really be taking the leap? Halfway through Committed, I wanted to put the phone down and walk away, leaving Gilbert to figure it out on her own.



How to Butcher a Marriage
It would be much harder to hang up on Powell. She makes no apologies and no effort to be likable in Cleaving, a ghastly work of revelation without enough self-reflection. Soon after wrapping up Julie & Julia, Powell began cheating on the kindly Eric, that husband who dutifully ate her butter-soaked Julia Child meals for a year. Her lover and S&M partner was Damian, a former college fling with "Mick Jagger lips, and a weak chin." I am saddened that I have a clearer vision of Damian's masturbatory methods than of his actual appeal, and sadder still at the mental images Powell provides of herself tied up, awaiting his next "R-owwr." (Since when is talking like Austin Powers sexy?) This recipe for marital disaster comes with scattered recipes you'd hesitate to trust, given the horrific disorder of Powell's upstairs kitchen.
(See the top 10 nonfiction books of 2009.)


Cleaving is, however, a much livelier book than Committed, in the way that your narcissistic pal is more riveting than your earnest, loyal girlfriend. Powell's interest in butchery is genuine, and the passages set during her internship at Fleisher's, an upstate New York butcher shop, bristle with clarity. That's not to say the intended metaphor — that as she learns to butcher, she's also exploring the anatomy of her tumultuous love life — is clear or convincing, largely because her journey feels so incomplete.




What is fascinating is the impact of previous writing successes on these pages. In one heartbreakingly venal passage, Powell thrills at Damian's audacity in pretending to be Eric for an eager reader who recognizes her on the street. The honesty of the admission doesn't cleanse the implied disrespect for those — from the real Eric to her fans — who adore her. Powell was also sentenced to sequel, although her amply demonstrated lack of humility suggests she was happier to comply than Gilbert. But when she runs out of story — the Fleisher's internship complete — she copies earlier Gilbert, setting forth on a haphazard journey around the world. Her "Eat, Sulk, Stew" wraps up with a return to the husband she belittled and betrayed. Now here is a marriage to be debated. Maybe one of Weil's therapists could lend a hand.



Both books feel rushed into print. Cleaving begs for better boundaries and structure; the ladylike Committed is too confined to feel truly intimate. Gilbert overshares only in the department of exclamation points, and if you want to know what life postsunset is like, be advised: she takes us only to the altar. But these two writers share more than just marital ambivalence. It may be difficult to work up sympathy for best-selling authors who end up portrayed on the big screen by the likes of Amy Adams and Julia Roberts. (EPL the movie is scheduled for release this year.) Yet these women have been caged by the expectations of voracious publishers and readers. Their escape methods are different — Powell appears to be chewing her own leg off, Gilbert gently boring her captors into letting her go — but it's hard not to empathize with someone in a trap, even one built on success.

----------------------

ambivalence The coexistence of opposing attitudes or feelings, such as love and hate, toward a person, an object, or an idea.

矛盾情绪,双重人格:对人、对物或对观点的相对立态度或感情的共存,如爱和恨

memoir An account of the personal experiences of an author.

自传:有关作者个人经历的叙述

therapeutic Having or exhibiting healing powers:

治疗疾病的:有或显示治疗能力的:
a therapeutic agent; therapeutic exercises.
治疗剂;治疗练习

impetus  An impelling force; an impulse.

推动力;冲力,刺激

ramble To move about aimlessly.See Synonyms at wander

闲逛:无目的地到处移动
astute Having or showing shrewdness and discernment, especially with respect to one's own concerns.See Synonyms at shrewd
敏锐的,精明的:有或显示出精明和敏锐的理解力或判断力,尤指对与其相关的方面

slog To walk or progress with a slow, heavy pace; plod:

沉重缓慢的前进:以缓慢、沉重的步子行走或前进;沉重缓慢地走:
slog across the swamp; slogged through both volumes.
沉重缓慢地走过沼泽地;缓慢吃力地读完了那两卷

vibrant Pulsing or throbbing with energy or activity:

充满活力的,活跃的:有精力地跳动或震动的:
the vibrant streets of a big city.
大城市中的充满活力的街道
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It is really hard to believe that this is the first time that I read books comments and I find they are really interesting. I watched the movie Julie & Julia few months ago and felt the writer’s ambitions. She is strong willing and persist in her willingness not matter how hard her life prevented her from achievements. The book comments say a lot about marriage, especially the dark side. The book writers are master of words since the expression “sentence to marry” keeps hovering in my mind because it is so vivid and ironic. In general, book comments are somewhat like movie reviews and maybe after I get rid of all the tests and tough stuffs will pick up more books to read.


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发表于 2010-1-10 00:50:06 |显示全部楼层
Political Crime
Chapter XI Conclusion

By Louis Proal
----------------------------------------------------------------------
Politics have become discredited by the employment of culpable expedients and the adoption of immoral maxims(因..名声败坏); for their reputation to be retrieved(为了重拾名誉) they must be brought into accord with morality. After having resorted for so long to cunning and falsehood, to intrigue and violence, politics, were it only for the novelty of the thing, should try the effect of fair dealing, tolerance, and justice. Today, more than at any period, novelty is liked.(短句的力度) And what greater novelty could there be than politics conducted on moral lines? It is possible that people will end by recognizing that in public as in private life honesty is the most effective and the most skilful policy. Not only should Machiavellism be loathed by honorable people, but it should be regarded as fatal to the true interests of nations. A great policy cannot be immoral. Craft and violence may score ephemeral successes(阶段性胜利), but they do not assure the greatness and prosperity of a country. The successes achieved by an immoral policy are not lasting; sooner or later nations, like individuals, politicians, just as private persons, are punished for the evil or rewarded for the good they do. Political crimes are punished more often than is supposed. Those who put their adversaries to death by poison or upon the scaffold often undergo a like fate; those who send others into exile are exiled in their turn.

There is more immorality than profoundness in Machiavellism. It was not a shifty and violent policy that was pursued by Saint Louis, L'Hopital, Henry IV., Sully, Turgot, Franklin, or Washington. Their example shows that it is possible to be a great King, a great Minister, a great citizen, and at the same time an honest man. On the other hand, mighty geniuses have been the ruin of (毁掉了。。。)the peoples they have governed, because they despised justice and pursued a Machiavellian policy. Napoleon I., who was solely guided by reasons of State, lost his senses in the end and embarked upon the war in Spain and the Russian campaign. Danton and Robespierre, who did not lack talent, brought the Republic to ruin through trying to save it by the Terror. Liberty is not to be imposed by the guillotine; fraternity is not established by the extermination of its adversaries; the reign of justice and equality is not founded by popular or judicial massacres. (好排比!)

The disciples of Machiavelli declare that politicians should resort to violence and even to crime, if to do so be necessary for the safety of the people, but what they call the safety of the people is often nothing more than the safety of their rule. The authors of the 18th Fructidor, who carried out that coup d’état(政变) under pretext of saving the Republic, violated the law solely with a view to escaping a personal danger; and far from saving the Republic, by demanding the intervention of a general they created a precedent for the 18th Brumaire. The public safety is an excuse for all violence and every iniquity. Moreover, when a political crime is really committed to assure the safety of the people, there is no proof that the crime is necessary, or that the people might not have been saved by other means.(从句表述) The safety of the people lies rather in respect for legality than in its violation. A people that does its duty can await the future with confidence; if it suffers for the moment in the cause of justice it is rare that the day of reparation does not dawn, for in the case of nations, as in that of individuals, it is virtues that elevate them and vices that debase them.

A Machiavellian policy is not a great policy; to practice it a great genius is not necessary. It is easier to govern by expedients than by principles. What is more, there has ceased to be any necessity for a policy of this sort in modern societies. It is comprehensible that Machiavelli's prince, that is to say, an absolute sovereign, should find it to his interest to sow division among his subjects in order to rule them; on the other hand, the maxim, "Promote division in order to reign," is out of place in a free Government that is supported by opinion and whose interest it is to unite and not to divide the community. Terror may be an instrument of government for a popular or military dictator, but it becomes inapplicable under a government of opinion. This being the case, instead of saying, as under the old system of politics, "Cunning, still cunning, and always cunning; audacity, again audacity, and always audacity," the watchword ought to be under the modern system of politics, "Straightforwardness, still straightforwardness, and always straightforwardness; justice, still justice, and always justice."

Diplomatic dissimulation becomes more difficult with the publication of parliamentary debates. This publicity, which has its inconveniences, offers the advantage that it is profitable to morality. It is impossible for a Minister to confess in a public discussion that he harbors unjust projects. Moreover, as public opinion becomes more enlightened, and acquires greater weight, its sound common sense takes the place of the finessing of the diplomatists. A crafty policy is not always the most skilful. Henry IV. did not have recourse to craft. A diplomatist who is in ¬the habit of resorting to falsehood ceases to inspire confidence and at once loses the greater part of his authority.

A policy based upon immorality is antiquated and unworthy of modern society; it pre-supposes contempt for humanity, and an antagonism that ought not to exist between those who govern and those who are governed. The policy of free peoples ought not to resemble the policy of absolute sovereigns; it is founded upon the respect of legality.

Whatever the skeptics may say, craft and violence are not necessities of politics. As society becomes more enlightened, politics may attain to greater perfection. Corruption is not an indispensable method of government: liberty can exist without license, it is allowable to hope for a state of things in which the administration will be impartial, the legislation equitable, the elections sincere, and in which industry and merit will be rewarded. The European Governments show better faith in respect to their financial engagements at the present day than in the past; they are conscious that it is to their interest not to tamper with their coinage, and not to go bankrupt, and for the reason that public confidence in their credit is their principal force. Why should they not arrive at understanding that they ought to have the same respect for liberty and human life as for the public debt?

The progress of public reasonableness is most of all to be counted upon to render politics more straightforward and more in accordance with equity. Politicians, assemblies, and sovereigns, knowing that they will be called upon to give an exact account of their conduct before the tribunal of public opinion, will become more circumspect in the employment of expedients of a kind to arouse public indignation. Politics should serve an educational purpose as well as maintain order and protect material interests. Men are governed by ideas and sentiments as well as by appeals to their interests and to force. A lofty sentiment does not spoil politics. The great advances made in the sphere of politics have been advances of a philosophical order and have been due to an application of Christian philosophy. Unprincipled politics are Pagan politics, and their result is not the progress of society. The true policy consists in an application of reason to the affairs of the State.

Skepticism has brought into existence at the present day a generation of politicians who set more store upon palpable realities than upon principles. A policy of expedients and of vulgar satisfactions is the outcome of skepticism. The change that has taken place in our political morals has deep and remote causes. A people that used to be chivalrous, that despised money, that was fired with ardor for noble causes, now for political liberty, now for military glory, does not become positively skeptical, indifferent to principles, and attached to material interests in a day. This change of character is the result of the numerous deceptions it has experienced, of the frequent revolutions it has undergone, but also of the weakening of spiritual beliefs.

"When a republic is corrupt," says Montesquieu, "none of the evils that crop up can be remedied, except by removing the corruption and reinstating principles; any other corrective is useless or a fresh evil." The suppression of the parliamentary regime would not be a remedy; the establishment of a dictatorship would be a fresh evil and a worse evil. The true remedy consists in a return to principles. Politics, like human life, need to be spiritualized unless they are to fall into the mire and to remain there. To change the persons composing the political world would be insufficient, unless a moral reform be affected at the same time. Clearly if the new politicians were as devoid of principles as the old, all that would have been done would have been to exchange fat for lean kine, who in turn would wish to wax fat. Between fatted skeptics and lean skeptics the difference is but slight, or if there be any difference it is rather in favor of the former. Obviously satiated skeptics are less dangerous than skeptics whose appetites are keen, because it may be hoped that, having looked after their own interests, they will at last look after those of the country. This, according to Saint Simon, was the cynical remark made by Maison when the direction of the finances was taken from him. "They are making a mistake," he exclaimed, "for I had looked after my own interests and was going to look after theirs."

A return to principles and moral beliefs and the substitution of ideas for appetites are, in consequence, the true remedies for that hideous malady political corruption. It is only in the power of great passions to drive petty passions from the field. As long as noble sentiments, love of country and of liberty and purifying beliefs, are not revived in a country the parliamentary atmosphere will remain vitiated.

Doubtless to exercise authority it is not sufficient to be above reproach; a clear intellect, tact, and experience are necessary. Talent, however, without morality is insufficient, and mere intelligence is no preservative against moral backslidings. Nobody would entrust his daughters or his fortune to the care of a clever but dissolute and extravagant man. Why then confide the country and the public fortune to the care of men of pleasure, who easily develop into men whose sole concern is money? When a money- and pleasure-loving man declares himself a friend of the people, who can believe in his sincerity? Affection is not proved by words, but by acts. The true sentiments of politicians are not to be judged by their professions of faith or their humanitarian speeches, but by their character and their habitual conduct. The probity expected of the head of a Government involves not only his own personal integrity, but the choice on his part of men of integrity for his Ministers. "If we would pass for men of integrity," says Cicero, "we should not only display probity ourselves, but exact it of those about us."

Statesmen would avoid many political errors if they were more respectful of justice; their political errors are often moral errors; their good sense and their skillfulness suffer in proportion as they swerve from the dictates of equity: they abandon themselves to passions that cloud their intelligence. Just ideas and wise resolutions are inspired by an upright conscience, whose qualities influence the intelligence. To be a man of good sense it is sufficient to be an honest man.

By again becoming moral, politics would be brought back into unison with common-sense, and would be cured of two serious diseases called the Socialist madness and the Anarchist madness that are the result of the sophisms by which we are inundated, and of the letting loose of evil passions. We lack reasonableness at the present day; our brains are disordered; our good sense, a quality that used to be particularly distinctive of the French, has been affected by innumerable philosophical, economical, and political sophisms that reach us from Germany, Italy, England, the East, and even from India. Good sense has ceased to guide our thoughts and actions since we have adopted German pessimism and socialism, English evolutionism, Italian skepticism, Russian Nihilism, and Asiatic Buddhism. Let us become Frenchmen again and Christians, let us return to the school of good sense and morality.

The malady from which contemporary society suffers is a moral disease rather than a political or economical disease. It is doubtless useful to improve institutions and to reform abuses but how much more necessary it is to reform morals and to give tone to men's minds by healthy ideas and moral beliefs. If society is to be saved from the corruption by which it is invaded, and from the revolutionary barbarism by which it is threatened, spiritualist teachings must be restored to the place they formerly occupied in men's minds and in politics; this is the only way to save them from the clutches of envy and hatred.

The sentiment of duty and of personal responsibility must be re-established in the public mind and in the education of the young. It is necessary to fight against the sophisms which lead to the absorption of the individual by the State, and to the conversion of every citizen into a part of a colossal machine that produces wealth and distributes it according to each man's needs. The true remedy for the crises we are traversing is a return to the old morality, which teaches that working-men in common with their employers are intended to do their duty, and to labor, and have their responsibilities. What other doctrine will teach the rich the spirit of sacrifice, and the voluntary renunciation of what is superfluous, and the poor the obligation of personal effort, the merit of patience, and respect for legality?

It is not by encouraging atheism and materialism that a Government effects an improvement in morals, that it stills passions and relieves wretchedness. Hostility to religion is contrary to sound politics. Merely from the utilitarian point of view the blindness and perversity are incomparable of those incredulous fanatics who would rob their fellows of the beliefs in which they find consolation. Who can deny that the religious sentiment conduces to morality? The more religious citizens there are in a State, the fewer are the restless spirits, the Socialists and the Anarchists. In a period of skepticism, materialism, positivism, evolutionism, and nihilism, who can dream of denying the immense services rendered by Christianity in inculcating the dignity of human nature and the obligatory character of duty, and in opposing the worship of an ideal to the worship of the golden calf? In a society in which there is talk of nothing else but of the struggle for life, of the rights conferred by might, of the elimination of the weak, of the disgrace of poverty, of the all-powerfulness of wealth, religion teaches self-sacrifice, respect, and love for the poor, and responsibility before God and before the conscience. At a period in which Socialism, grown more and more threatening, demands that the State should be omnipotent, Christianity again performs a useful work in standing out for the rights of the human being and the rights of the conscience, and in setting limits to the action of the State. If spiritual beliefs were not regaining ¬their hold over men's minds one would be forced to tremble for the future of society, for "there comes a day when truths that have been scorned announce themselves by thunder-claps."

Nations, too, in their mutual relations, have every interest not to separate politics from morality. A sound policy, no less than morality, dictates to them justice and charitableness, which are alone capable of preserving peace and with it the benefits it carries in its train. The policy that teaches nations that they should envy, hate, and injure each other, that their conduct should be solely guided by their interests, and that the difficulties that crop up between them should be settled by force alone, such a policy is criminal and mistaken. The statesmen who counsel this narrow and egoistical, this envious and malevolent policy, are shortsighted, they are merely alive to the interests of the moment that are a source of division, but they are blind to the interests which the peoples have in common, and above all to the disastrous consequences of antagonism and war; they do not keep in view the benefits of peace and the horrors of war.

How far preferable to an envious and ambitious policy that divides nations would be a just, friendly, and moderate policy that would bring them together! How far happier the nations would be if they would cease to lend themselves to a revengeful and high-handed policy! What a pitch of prosperity Europe would have reached if, realizing the project of Henry IV., it had applied to politics the rules of good sense and Christian morality. The aspect of the world would be changed if the nations, considering themselves members of the same family, would banish violence and craft from their councils. The policy of Christian peoples is still Pagan: it must become Christian if the world is to enjoy peace.

Carried away by his somewhat excessive enthusiasm for military glory, M. Thiers has remarked: “What purpose would the strength of nations serve if it were not expended in attempts to gain the mastery over each other?" It seems to me, however, that the strength of nations might be more usefully employed than in realizing dreams of conquest, which are so dearly paid for in money and blood, and which end in disasters and catastrophes. Every time that a nation has sought to conquer other nations, it has caused torrents of blood to flow without profit to itself. All those who have entertained dreams of conquest have met with failure. To establish their supremacy Charles V. and Napoleon I. caused millions of men to perish, and they were unable to attain their goal: the former died in a convent, the latter on the rocks of Saint Helena; Spain and France were ruined by their ambitious policy. To how many conquerors may not these words of the Bible be applied: "The hammer that shattered the nations of the universe has itself been broken in pieces."

A policy that aims at international equilibrium ¬is better than a policy of conquest. Empires that are too vast cannot last; they succumb, sooner or later, to a coalition between the other nations. That one nation should rule over another is always a danger to the common liberty, for a nation that is too powerful, like a too powerful sovereign, has a difficulty in keeping within the limits of a wise moderation. If the desire for domination be of value as a motive force in politics, why should not moral domination achieved through science, literature, and institutions be made the object of the activity of nations?

Skeptics are disposed to smile when they hear moralists express the hope that international wars will cease, and that arbitration will take the place of recourse to force. Lord Salisbury, however, who at one time considered this hope a dream, is now of opinion that it is realizable. "Civilization," he has said, "has substituted law court decisions for duels between private persons and conflicts between the great. International wars are destined in the same way to give place to the courts of arbitration of a more advanced civilization." In 1883 Switzerland and the ¬United States pledged themselves to submit to a court of arbitration all difficulties arising between them during a period of thirty years. In 1888 France contracted a similar engagement with the Equatorial Republic. In 1890 the plenipotentiaries of seventeen American Republics, assembled at Washington, admitted the principle of permanent arbitration.

It may be hoped, in consequence, that war will become rarer and rarer in proportion to the progress of civilization and of the moral and economical solidarity existing between different nations. The new engines of war, the destructive force of which augments every day, also contribute to the maintenance of peace, because peoples and sovereigns recoil in terror from the frightful consequences of a war waged with such formidable engines of destruction. The tendency of public opinion is more and more to compel Governments to maintain peace. It may be hoped in consequence that war, which is already more civilized, will become of rare occurrence.

Still, as peoples and sovereigns have a tendency to become intoxicated by success, historians and moralists ought to unite their efforts to combat their unruly impulses. Historians, who habitually admire success, too often forget, when narrating wars, to inquire into their morality and utility; they almost always exalt the conquerors, and in this way corrupt public opinion, by accustoming it to allow itself to be dazzled by success. They should keep a little of the admiration they lavish upon conquerors for the upright men who have given evidence of their love of humanity and of their respect for human life.

As to the moralists, it is necessary that they should unceasingly combat the sophisms of immoral politics by declaring that reasons of State are the negation of reason; that the object of government is not to divide but to unite; that the lesser morality does not destroy the higher morality, because there are not two moralities; that public safety lies in justice alone: that the end does not justify the means; that illegitimate means result in the end being unattained; that right is superior to might; that justice is the supreme law; that the maxim that right is on the side of the strongest is a maxim good enough for wolves but not for men.

Science without conscience, Rabelais has said, is the ruin of the soul. Politics without morality are the ruin of society.
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发表于 2010-1-11 11:55:24 |显示全部楼层
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发表于 2010-1-18 11:35:15 |显示全部楼层
好久没有在组里发帖了,这一段都在忙活考试,坚持一下,过了考试,马上回归G版·!!
125. "The past is no predictor of the future."

Outline
1.
Agree

2.
Misunderstandings that the past can predict the future

3.
The past only provide a rough idea on what is going to happen

4.
Compared with the past, it is the status quo that are being use to predict the future

5.
Conclusion




As asserted, the past cannot foretell what might happen in the future. However, lots of people hold their ideas against it. They usually ask themselves what people did in the past when facing a similar problem as they are, hoping to find a way out by coping the predecessors’ solution. Unfortunately, few of them achieve their expectation. Then why is this? Are the people using the past in a wrong way? Or maybe, it is because that the past only lies in the history.

When we were young, many of us were taught to learn a lesson from the past in order to help us do the right thing in the future, which contributes to a misunderstanding that the past may predict the future. I have to admit that we may be able to deduce what is going to happen in some simple cases. For example, if I failed in Calculus 101 last semester because of being addicted to PC games, I can be pretty sure that I will not pass in this semester since I did not make to get rid of endless games. However, if the issue includes much more factors and is conducted in a much larger scope, the deduction from the past to the future will then be no use and war is one of the examples. After 20 years’ of peace, WWII tear the world into pieces again. As time went by, in 1960s, people are in worried of the third world war since it has been another 20 years after the previous calamity. The past failed to tell the future this time.

Since the past cannot tell the future, what can it do? We all know that the past help we know the world better but in the case of future telling, it can only provide a rough idea. Many economists predicted an incoming economic crisis before it landed. Based on their expertise and the data collected from previous ones, they knew there was another going to strike. But how serious is it and when exactly would it happened? No one can be sure about them. These experts smelled a rat in the recent financial market just like what it was in Asia in 1989, but all they can tell the public is that they know something is going on and they were not sure how tragic the crisis would be until it landed in the U.S. Thus, it is only a contour of incoming things that the past can tell, not an exact prediction can it make.

Since the past draw a tendency of what is about to happen, I believe that, compared with the past, it is the status quo that is being used to predict the future. To put it in another way that the past along cannot tell the future. The process of making prediction is like this: people collect data and reference from the past and compare them with the recent status and therefore, after a series of statistical analysis, the foresight will be settled. People who falsely worried about the third world war used the past along to make prediction and leave the real situation aside while those who compared the two similar situations predicted that a Cold War was around the corner.


Back to the questions I raised in the beginning. Apparently we have found our answer that the past does only lies in the history and it is no predictor to the future. Anyway, by using it properly, it can act like a frame of reference toward the status quo which, in fact, is the right thing that are being used to predict an incoming future.

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发表于 2010-1-20 23:40:46 |显示全部楼层

考试周几门大头已经过去,回归回归!

--------------------------

Using Light and Genes to Probe the Brain


Optogenetics emerges as a potent tool to study the brain's inner workings


By Gary Stix   


In 1979 Francis Crick, famed(有名的 表达)co-discoverer of DNA’s structure, published an article in Scientific American that set out a wish list of techniques needed to fundamentally improve understanding of the way the brain processes information. High on his wish list was a method of gaining control over specific classes of neurons while, he wrote, “leaving the others more or less unaltered.”


Over the past few years Crick’s vision for targeting neurons has begun to materialize(实现!)thanks to a sophisticated combination of fiber optics and genetic engineering. The advent of what is known as optogenetics has even captured popular attention because of its ability to alter animal behavior—one research group demonstrated how light piped into a mouse’s brain can drive it to turn endlessly in circles. Such feats have inspired much public comment, including a joke made by comedian Jay Leno in 2006 about the prospect for an optogenetically controlled fly pestering George W. Bush.


Controlling a subordinate or a spouse with a souped-up laser pointer may be essential for science-fiction dystopia and late-night humor, but in reality optogenetics has emerged as the most important new technology for providing insight into the numbingly complex circuitry of the mammalian brain. It has already furnished clues as to how neural miswiring underlies neurological and mental disorders, including Parkinson’s disease and schizophrenia.


A seminal event(开创性的) that sparked widespread neuroscience interest came in 2005, when Karl Deisseroth and his colleagues at Stanford University and at the Max Planck Institute for Biophysics in Frankfurt demonstrated how a virus could be used to deliver a light-sensitive gene called channelrhodopsin-2 into specific sets of mammalian neurons. Once equipped with the gene (taken from pond algae), the neurons fired when exposed to light pulses. A box on Crick’s list could be checked off: this experiment and ones that were soon to follow showed how it would be possible to trigger or extinguish selected neurons, and not their neighbors, in just a few milliseconds, the speed at which they normally fire. Hundreds of laboratories worldwide have since adopted Deisseroth’s technique.


A 38-year-old psychiatrist by training who still sees patients once a week, Deisseroth entered the field of bioengineering because of his frustration over the inadequate tools available to research and treat mental illness and neurodegenerative disorders. “I have conducted many brain-stimulation treatments in psychiatry that suffered greatly from a lack of precision. You can stimulate certain cells that you want to target, but you also stimulate all of the wrong cells as well,” he says. Instead of just observing the effects from a drug or an implanted electrode, optogenetics brings researchers closer to the fundamental causes of a behavior.


Since 2005 Deisseroth’s laboratory—at times (这里at times是什么意思??)in collaboration with leading neuroscience groups—has assembled a powerful tool kit based on channelrhodopsin-2 and other so-called opsins. By adjusting the opening or closing of channels in cell membranes, opsins can switch neurons on or turn them off. Molecular legerdemain can also manipulate just a subset of one type of neuron or control a circuit between groups of selected neurons in, say, the limbic system and others in the cortex. Deisseroth has also refined methods for delivering the opsin genes, typically by inserting into a virus both opsin genes and DNA to turn on those genes.


To activate the opsins, Deisseroth’s lab has attached laser diodes to tiny fiber-optic cables that reach the brain’s innermost structures. Along with the optical fibers, electrodes are implanted that record when neurons fire. “In the past year what’s happened is that these techniques have gone from being something interesting and useful in limited applications to something generalizable to any cell or question in biology,” Deisseroth says.



Most compelling(??), however, are experiments that have demonstrated te relevance of optogenetics to both basic science and medicine. At the Society for Neuroscience meeting in Chicago last October, Michael Häusser of University College London reported on an optogenetics experiment that showed how 100 neurons could trigger a memory stored in a much larger ensemble of about 100,000 neurons, suggesting how the technique may be used to understand memory formation.


Last spring Deisseroth’s group published an optogenetics study that helped to elucidate the workings of deep-brain stimulation, which uses electrodes implanted deep in the brain to alleviate the abnormal movements of Parkinson’s disease. The experiment called into question the leading theory of how the technology works—activation of an area called the subthalamic nucleus. Instead the electrodes appear to exert their effects on nerve fibers that reach the subthalamic nucleus from the motor cortex and perhaps other areas. The finding has already led to a better understanding of how to deploy deep-brain electrodes. Given its fine-tuned specificity, optoelectronics might eventually replace deep-brain stimulation.



Although optogenetic control of human behavior may be years away, Deisseroth comments that the longer-range implications of the technology must be considered: “I’m not writing ethics papers, but I think about these issues every day, what it might mean to gain understanding and control over what is a desire, what is a need, what is hope.”


-------------------------

It is the second discovery on brain study that I have heard recently. The first one is about how the micro computer reads people’s minds and reacts in a digitalized world, a typical computer science study. What this article said is that scientists have found a plot on discovering the control of brains. I am pretty excited to here that, since I have being dreamed for so long that one day man can input knowledge just like computer does. Once we learnt then we will never forget. I am wondering if there is a chance that the first discovering conducted in MIT may have a chance to combine with the later one so that the biological science can help the computer programmers to type a seminal program for brain controlling.

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发表于 2010-1-27 19:46:15 |显示全部楼层
好多天没有做COMMENTS, 备考,考试,到前两天来XDF然后连不上网
过去错过的不要太过纠结
做好现在该做的就好
每天都在学习,准备G
把充足的时间和无限的活力投入到备考中!!
========================
Medicine goes digital
The convergence of biology and engineering is turning health care into an information industry. That will be disruptive, says Vijay Vaitheeswaran (interviewed here), but also hugely beneficial to patients
Apr 16th 2009 | From The Economist print edition

INNOVATION and medicine go together. The ancient Egyptians are thought to have performed surgery back in 2750BC, and the Romans developed medical tools such as forceps and surgical needles. In modern times medicine has been transformed by waves of discovery that have brought marvels like antibiotics, vaccines and heart stents.

Given its history of innovation, the health-care sector has been surprisingly reluctant to embrace(动词使用) information technology (IT). Whereas every other big industry has computerised with gusto since the 1980s, doctors in most parts of the world still work mainly with pen and paper.


But now, in fits and starts, medicine is at long last catching up. As this special report will explain, it is likely to be transformed by the introduction of electronic health records that can be turned into searchable medical databases, providing a “smart grid” for medicine that will not only improve clinical practice but also help to revive drugs research. Developing countries are already using mobile phones to put a doctor into patients’ pockets. Devices and diagnostics are also going digital, advancing such long-heralded ideas as telemedicine, personal medical devices for the home and smart pills.

The first technological revolution in modern biology started when James Watson and Francis Crick described the structure of DNA half a century ago. That established the fields of molecular and cell biology, the basis of the biotechnology industry. The sequencing of the human genome nearly a decade ago set off a second revolution which has started to illuminate the origins of diseases.

The great convergence

Now the industry is convinced(transition 的好例子) that a third revolution is under way: the convergence of biology and engineering. A recent report from the Massachusetts Institute of Technology (MIT) says that physical sciences have already been transformed by their adoption of information technology, advanced materials, imaging, nanotechnology and sophisticated modelling and simulation. Phillip Sharp, a Nobel prize-winner at that university, believes that those tools are about to be brought to bear on biology too.

Robert Langer, a biochemist at MIT who holds over 500 patents in biotechnology and medical technologies and has started or advised more than 100 new companies, thinks innovation in medical technologies is about to take off. Menno Prins of Philips, a Dutch multinational with a big medical-technology division, explains that, “like chemistry before it, biology is moving from a world of alchemy and ignorance to becoming a predictable, repeatable science.” Ajay Royyuru of IBM, an IT giant, argues that “it’s the transformation of biology into an information science from a discovery science.”

This special report will ask how much of this grand vision is likely to become reality. Some of the industry’s optimism appears to be well-founded. As the rich world gets older and sicker and the poor world gets wealthier and fatter, the market for medical innovations of all kinds is bound to grow. Clever technology can help solve two big problems in health care: overspending in the rich world and under-provisioning in the poor world.

But the chances are that this will take time, and turn out to be more of a reformation than a revolution. The hidebound health-care systems of the rich world may resist new technologies even as poor countries leapfrog ahead. There is already a backlash against genomics, which has been oversold to consumers as a deterministic science. And given soaring health-care costs, insurers and health systems
may not want to adopt new technologies unless inventors can show conclusively that they will produce better outcomes and offer value for money.

If these obstacles can be overcome, then the biggest winner will be the patient.(transition@@)
In the past medicine has taken a paternalistic stance, with the all-knowing physician dispensing wisdom from on high, but that is becoming increasingly untenable. Digitisation promises to connect doctors not only to everything they need to know about their patients but also to other doctors who have treated similar disorders.

The coming convergence of biology and engineering will be led by information technologies, which in medicine means the digitisation of medical records and the establishment of an intelligent network for sharing those records. That essential reform will enable many other big technological changes to be introduced.

Just as important, it can make that information available to the patients too, empowering them to play a bigger part in managing their own health affairs. This is controversial, and with good reason. Many doctors, and some patients, reckon they lack the knowledge to make informed decisions. But patients actually know a great deal about many diseases, especially chronic ones like diabetes and heart problems with which they often live for many years. The best way to deal with those is for individuals to take more responsibility for their own health and prevent problems before they require costly hospital visits.(句式结构!!) That means putting electronic health records directly into patients’ hands.


------------------------------------------------
convergence The act, condition, quality, or fact of converging. 汇聚:汇聚的行为、情形、性质或事实
disruptive Relating to, causing, or produced by disruption. 破裂的,分裂的:与分裂有关的,由分裂引起或造成的
marvels Strong surprise; astonishment.  惊异;惊讶
gusto Vigorous enjoyment; zest.兴致勃勃;热情
revive To bring back to life or consciousness; resuscitate. 使复活,使恢复:使复苏或苏醒;使复活
molecular Of or relating to simple or basic structure or form. 基本结构的:属于简单的或基本的结构或形式的或与之有关的
genomics  The study of all of the nucleotide sequences, including structural genes, regulatory sequences, and noncoding DNA segments, in the chromosomes of an organism. 基因组:对所有核苷酸序列的研究,包括生物染色体中的结构基因、调节序列和未编码的脱氧核糖核酸节段
soaring Ascending to a level markedly higher than the usual,剧增的:上升到明显高于正常水平的
untenable NOT SURE 有无法居住的意思,但是在这里貌似又不怎么合适
diabetes  糖尿病
--------------------------------------

What the article fascinate me at my first glance is that it provides a concise developing process of medicine science chronologically. From the former paragraphs, I am fully informed about the main revolutions in the field of medicine. I think this is what I can learn from. Usually, I find my essays begin with some complicated statements which are more likely make readers get boring.

Talking about the content, the most eyes-catching information is that we are putting doctor in our pockets. As the technology develops, more and more medical database will be able to store in our daily electronic devices. However, the only thing prevents these days from coming is the soaring cost. Hopefully, one day, as the author said in the end, our scientists will improve the technology’s cost efficient to convince our government that digital medical era is coming.

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发表于 2010-1-29 23:58:09 |显示全部楼层
Ralph Waldo Emerson: Self-Reliance (1841)

I read the other day some verses written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The sentiment they instill is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men,--that is genius. Speak your latent conviction, and it shall be the universal sense; for the inmost in due time becomes the outmost,--and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato, and Milton is that they set at naught books and traditions, and spoke not what men, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the luster of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for US than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole Cry of voices is on the other side. Else, to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.


There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact makes much impression on him, and another none. This sculpture in the memory is not without preéstablishcd harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give hint no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.

Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for your the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.
What pretty oracles nature yields us on this text, in the face and behavior of children, babes, and even brutes! That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody; all conform to it, so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, if it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room his voice is sufficiently clear and emphatic. It seems he knows how to speak to his contemporaries. Bashful or bold, then, he will know how to make us seniors very unnecessary.


The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. A boy is in the parlor what the pit is in the playhouse; independent; irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary ways of boys, as good, bad, interesting, silly, eloquent. troublesome. He numbers himself never about consequences, about interests: he gives an independent, genuine verdict. You must court him: he does not court you. But the man is, as it were, clapped into jail by his consciousness. As soon as he has once acted or spoken with éclat, he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is noLethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges, and having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always be formidable. He would utter opinions on all passing affairs, which being seen to be not private, but necessary, would sink like darts into the ear of men, and put them in fear.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.

Whoso would be a man, must be a nonconformist. He who would gather immortal palms must not he hindered by the name of goodness, but must explore if it he goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested,--"But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition as if everything were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes why should I not say to him, "Go love thy infant; love thy wood-chopper; be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home." Rough and graceless would he such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it,-- else it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me.
I would write on the lintels of the door-post, Whim.
I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then again, do not tell me, as a good man did today, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropists that I grudge the dollar, the dime, the cent I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prisons if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies;--though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar, which by and by I shall have the manhood to withhold.


Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily nonappearance on parade. Their works arc done as an apology or extenuation of their living in the world,--as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.

What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.
---------------------------------

gleam
A brief beam or flash of light:
微光,闪光:瞬间的光或闪光
luster Soft
reflected light; sheen.
轻柔的光泽;光泽
conviction
guilty of a crime as charged.
判罪:陪审团或法官对某人犯有被指控之罪行的判决
kernel
The most material and central part; the core:
中心:最具实质性的中心部分;核心
preéstablishcd
solitude
The state or quality of being alone or remote from others.
单独:独自一人或远离他人的状态或性质
extenuation
The act of extenuating or the condition of being extenuated; partial justification.
开脱:使人原谅的行为或被人原谅的条件;偏心的辩护
---------------------------

表示文章没有怎么看懂,很难写出什么有关内容的COMMENTS 个人还是对这类文章不太有反应~~~

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发表于 2010-1-31 23:58:33 |显示全部楼层

European holidays



This house believes that Europeans would be better off with fewer holidays and higher incomes




The moderator's opening remarks


Dec 22nd 2009 | John O'Sullivan




A few years ago, a group of academics gathered in Portovenere in Italy to discuss why Western Europe, though rich, was still far less prosperous than America. In 2000, the average income per head of the 15 rich countries in the European Union was around 70% of the level in America. That gap had scarcely changed in 30 years(几乎没变!), even though productivity had increased much faster in Europe than in America. By the end of last century, Europe's workers could almost match America's in how much they produced in their factories or at their desks. The reason Europeans remained poorer is that they spent a lot less time at work than had a generation earlier. The economists gathered in Portovenere to ask why. The title of the conference was: "Are Europeans lazy? Or Americans crazy?"


This question lies at the heart of our present debate(辩论的重心). There are many ways to account for the variations in hours worked between countries, including differences in the proportion of adults in work or in the length of the typical working week. The starkest transatlantic divide is in holiday time. In Europe six or seven weeks a year away from work is the norm, once(不要老用if... ) public holidays are included. Americans, by contrast, are lucky if they can scrape four weeks vacation together.


So are Europeans poverty-stricken slackers(这句话什么意思??) or are they simply wise enough to enjoy the fruits of their labour as leisure time? Robert Gordon argues the former. It is all very well to have lots of holiday, he says, but leisure time is more enjoyable when you have money to throw around. His conjures up a nightmarish vision of poor Europeans trudging wearily to cheap resorts that are overcrowded because everyone is forced to take the same five weeks off in August. Americans may be time-poor, he argues, but they can at leastsplash out (表现出一种阔绰)on a nice vacation thanks to the extra hours of work they put in. He playfully implies that flush Americans would be wise to avoid a summer holiday in Europe, where everything is shut for weeks at a time.


His opponent, John de Graaf, thinks Europe makes the right choice by sacrificing income for leisure time. "Time affluence(以后不要用rich了!!!!)", he says, is more satisfying than "material affluence". He stresses the benefits of regular holidays in improved health, greater happiness and family togetherness. (By contrast Mr Gordon thinks long holidays only reveal "the tedium of European family life".) Americans are envious of the time off Europeans are allowed, says Mr de Graaf. They would be happier and more productive at work if they, too, had longer holidays.



The proposer's opening remarks


Dec 22nd 2009 | Robert J. Gordon(Professor, Social Sciences, Northwestern University)



To engage in this debate in December 2009 requires that we play a fantasy game. Whether European vacations are too long is a side show to the main issue of digging the world out of its 2007-09 economic crisis. Right now, everyone everywhere is taking too much vacation, there is too much idleness, there are too many people whose most heartfelt wish is that they could replace their current idleness, their “long holiday”, with a steady full-time job.


We must debate as if we were in the summer of 2007, before the worldwide crisis started. Way back then, the unemployment rate was at the normal or "natural” level in both the United States and Europe, and we did not see millions forced into long involuntary holidays. And for clarity we must ignore all the differences among European nations and pretend that there is a single composite European nation made up of the countries in the pre-2004 EU-15.


To put the case in a nutshell(以后别说in short), Europe makes itself poor by working many fewer hours per person than Americans. Low European work effort combines the impact of long vacations, high unemployment, low labour force participation and early retirement.(几个原因的组合) Excessively long vacations are only the tip of the iceberg. Even though Europeans are roughly 90% as productive as Americans, they devote so few hours to work that their income per head (i.e. their standard of living), is only about 68% of that in the United States. That 22 percentage point difference is by definition the result of lower hours per person in Europe compared with the United States. Short work hours per person provides the answer to the puzzle, "How could Europe be so productive but so poor?"


Long European holidays constitute just one of the five reasons why annual hours of work per person in Europe are so short.(句式,xxx是某问题5个原因中的一个!!这里句子有承上启下之意!!!可借鉴) Those in Europe who have jobs not only work fewer weeks per year due to long vacation, but they work fewer hours per week when they are not on vacation. Forcing employees to work shorter hours as a way to create jobs is known as the "lump of labour fallacy" and dates back to Herbert Hoover. In France there are the "hours police" who snoop on employees to make sure offices are empty at night.


The third reason is a high normal or natural rate of unemployment, as in the contrast between America's 4.5% and Europe's 7.5% in 2007. Fourth is a low level of labour force participation, especially among females in the Mediterranean countries (Greece, Italy, Spain). Fifth is early retirement, caused by a set of financial incentives embedded in state pension schemes that push Europeans into idleness and boredom at ages (57, 58) when most Americans are at their prime maximum earning ages.(如何写好长句!) In fact the US retirement eligibility age for full Social Security benefits is gradually being raised from 65 to 67, reflecting increased life expectancy.


Because Europeans work shorter hours, they have only 70% of the real market income per person as Americans (adjusted for differences in prices across countries). As a result Europeans face their holidays from a position of poverty rather than abundance.


Those long European holidays are pitiful. They are inefficient, they hurt consumers and they reveal the tedium of European family life. And because Europeans are relatively poor, they cannot afford the frequent upscale vacations that many Americans take for granted(认为理所当然!!!).


Americans first learn about the lavish provision of European vacations when they read their guidebooks and find that one restaurant after another in Paris or Rome is "ferme en Aout". The big advantage of Europe from its own perspective is that, generally speaking, it takes its five-week vacations all at once. The big horror of Europe from an American perspective is that it takes its five-week vacations all at once.


The American mind recoils at the image of European five-week holidays, so many of them in August. These summer holidays typically take northern European families via train, car or Ryanair from their gloomy northern rain-plagued homes to the promise of sunny Spain, Corfu or Crete.


Because Europeans are poor, they cannot pay for decent vacation accommodation. They stay in trailer camps and jerry-built vacation hotels crammed together on the Spanish coast in foreign ghettos where sunburned tourists huddle together to avoid contact with the locals.


Worse yet, they are there for four or five weeks. This violates the basic economist instinct that there is a law of diminishing returns that applies to everything, especially being in the same small hotel room or rocky beach for a month with the same set of screaming children or nagging grandmothers. (长句!!)


In some European countries, families are plagued with children who just won’t grow up,(暗指啃老···) especially in Italy where the typical 30-year-old male lives at home with mama and expects free food and laundry. Is this the kind of person with whom you would want to spend a five-week holiday? No wonder many European countries have much lower fertility rates than the United States: "Living at home with your family is the most effective method of contraception ever invented."


Data showing that Americans take two-week vacations in contrast to five weeks in Europe are misleading. Americans are expert at juggling three-day holiday weekends and holidays that occur in the middle of the week into full-week vacations at the cost of only three or four days off.


Americans' multiple one-week vacations in contrast to the European five-week August exodus(今天刚刚看到的GRE词汇!) are much more efficient. The city doesn’t close down, diminishing returns of being bored with your relatives does not set in, and because American incomes per head are about 45% higher than European, there is plenty of money for Americans to travel, and they do. Americans take a week in the summer at a nearby lake or seashore beach, a few days at Thanksgiving and/or Christmas to be with the relatives, and a week in winter to ski in the many resorts that are within driving distance of much of the population, not to mention the Utah and Colorado Rockies that are easily reachable by air.


The typical European five-week August vacation is inefficient, congested and boring. The typical short American vacation taken several times per year to different places with different people provides a higher payoff of leisure per day. The perennial law of diminishing returns never seemed more appropriate.



The opposition's opening remarks


Dec 22nd 2009 | John de Graaf (Executive director, Take Back Your Time)



I must say that when I first read this resolution I thought there was some mistake, that the real resolution must be: "This house believes that Americans get too little holiday time." Of course, in that case I would have argued in the affirmative, and my sense is that Professor Gordon might have agreed with me.


In all honesty, my visits to Europe have made me very jealous of European holiday time. I have yet to talk to a European who wishes to see his or her vacation time reduced. This does not mean they want to see American vacations extended: I recall meeting a man from London in California's Yosemite National Park two summers ago. When I asked if he thought Americans got too little vacation, he quickly responded, "Oh, no! After all, I get five weeks off and I can come to this beautiful place and it's not even that crowded because the Americans are all chained to their bloody desks. I’d be having less fun if they had more vacation."


But this is not an argument about preference. The long holidays that Europeans take are justified, not simply because they enjoy those holidays, but because their access to holiday time brings benefits for their health, their family connections, their environment, their overall life satisfaction and even their hourly productivity.


Let us start with health. Vacation time is a hedge against coronary disease. Indeed, men who do not take regular vacations are some 32% more likely to suffer heart attacks than those who do, while(原来这里可以不用and!) for women the figure is even higher, at 50%. Women who do not take regular vacations are also two or three times more likely to suffer from depression than those who do. Dr Sarah Speck, a Seattle cardiologist, calls workplace stress “the new tobacco”. She suggests that taking regular blocks of time away from work may be nearly as good for your health as stopping smoking.


It is thus perhaps no accident that nearly all western European countries can boast longer life expectancies than the United States (while spending half as much on health care), or that a Los Angeles Times story reported that Europeans are only a little over half as likely as(A差不多只有B的一半多点点~~~) Americans to suffer from such chronic illnesses as heart disease and high blood pressure in old age. Meanwhile, Americans are also about twice as likely to suffer from depression and anxiety. All together, these infirmities account for a lion’s share(清晰地记得,是第一次的debate作业教会了我这个词组!!!) of the enormous health-care costs borne by Americans.


Further evidence for the positive impact of shorter working time, including vacation time, on health comes from new findings that American health has actually improved during the recession (while many workers have received extended furloughs), and that the shorter working hours associated with recessions regularly lead to health improvements, while periods of rapid economic growth are associated with poorer health outcomes. Moreover, a recent Greek study found that around the world, mortality rates are at their lowest in the periods of the year immediately after most people in a given country take their vacations. In simple terms, rather than being an economic drain, vacations may significantly decrease unproductive expenditures associated with poor health.


Vacations also improve family life and the welfare of children. Researchers have documented the degree to which many of children's strongest memories are of their vacations with their families. Vacations help bond families and often reintroduce romance into the lives of parents. They have even been shown to improve children's academic performance. Extended holiday time allows for more tourism—a benefit to many national economies—which, as a travel specialist, Rick Steves, points out, helps increase international understanding and connection, vital in these times of worldwide distrust.


Moreover, lengthy periods of time off improve life satisfaction. As even Forbes magazine pointed out, annual Gallup Polls have found the highest rates of happiness in such countries as Denmark, Finland, the Netherlands (with the world's shortest working hours) and Sweden, nations where attention is paid to work-life balance and of course where holiday time is lengthy. And psychologists such as Tim Kasser and Leaf Van Boven have found that for most citizens of the industrial North, time affluence, including ample vacation time, brings more long-term satisfaction than material affluence does.


Those who oppose long European vacations often do so in the name of greater economic growth. But ever higher growth rates are not sustainable in the long run. According to the Global Footprint Network, Americans, with their emphasis on material consumption rather than time off, have roughly twice the environmental impact of Europeans. A study by CEPR, a Washington DC think-tank, found that by reducing their working hours to European levels, including European-length holidays, Americans would cut their energy use and carbon outputs by 20-30%.


Even so, extended periods of time off such as Europeans enjoy are not a threat to productivity. In fact, an Air New Zealand study found that after two weeks off, workers experienced an extra hour of quality sleep each night and showed 30-40% faster reaction times on the job. A recent Harvard Business School study found that in one large company, workers who experimented with predictable and required time off actually produced more than their colleagues who worked longer hours. Their work was more focused and the quality of their communication with fellow workers improved dramatically.


Yet even if they produced a bit less, the tradeoff would be worth it. Many of the great joys in life cannot be measured by the crude index of GDP(XX是不能被XX衡量的!), as even Nicolas Sarkozy has recently noted. Europeans have a high quality of life (as so many Americans observe) precisely because they take time to live, time for conversation, for good food and wine, for travel at bicycle speed, time for family and time for long and memorable holidays. They are right in not wanting to sacrifice these non-material joys for the stuff extra hours of work can buy. People in the United States have much to learn from them. And they might even want to consider taking longer holidays.

----------------------------------------------

nightmarish  

噩梦

trudge

A long, tedious walk.

冗长乏味的行走

idle

Not employed or busy:

空闲的,有空的:不工作的或不忙的

take for granted   

认为理所当然

lavish

Characterized by or produced with extravagance and profusion:

奢侈的:以奢侈和大量丰富生产为特征的

recoils

To fall back; return:

报应;回报
violates

To fall back; return:

报应;回报

perennial

Lasting an indefinitely long time; enduring:

持久的:持续很长时间的;持久的:

coronary

Of or relating to the heart.

心脏:心脏的,或与心脏有关的
-----------------------------------------


It seems like this debate goes fiercely, however, I would rather think both the debaters are somewhat off-target. The resolution is that “THBT Europeans would be better off with fewer holidays and higher incomes” while both sides spent too much effort on discussion about the situation in America. In this case, I haven’t been persuaded by either side, since they all fail to provide analysis and evidence that what will happen if Europeans cut the holidays and work more. I have to admit that, based on the criteria of judging a debate; both sides have picked a wrong way to go.

Personally, I believe that it is better for the Europeans to stay in their own way of life. Although, a healthier lifestyle which has more time to enjoy and less pressure of intensive work may not help them become economically competitive against America, it doesn’t stop them from being culturally prosperous among the world, since we all know that it is the art, design, literature and all kinds of cultural industry that the Europeans are famous of.

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发表于 2010-2-2 23:56:34 |显示全部楼层
Again, here comes another topic that I am not quite familiar with. Unlike art and literature which mainly focus on peoples’ feeling and reacts, law’s principle issue is its mechanism of ruling the society. This article discussed the corruption among business and how does it effect. While lacking the knowledge of western corporation running system, I find the article is somewhat ambiguous, since its evidence is not convincing and concrete enough. Contrarily, corruption in Chinese government is not a brand new topic for me. Differs from western country, Chinese people work out problems with the help of inner governors more often. It is a cultural trend which will definitely lead to corruption. Once the party and the government has less power which means they authorized other organization to deal with issues in various fields, corruption may be reduced.

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The Apple Inc. never fail to fascinate customers by its cutting-edged innovations, it, however, still in the danger of losing its market share, considering the history of being squashed by Windows decades ago. The article is worried about the future of iPhone, while I am pretty sure that Steve Jobs have learnt the lesson and ready for challenges. What is misleading in the passage is that the writer improperly combines Apple with Windows, because Apple who produces hardware coupled with software is quite different from Windows whose production merely focuses on software. It was IBM who equipped with Windows that took I MAC down 20 years ago, because I mac is not suitable for any other kind of operation system. Contrarily, nowadays Apple PCs are able to install both mac os and windows which help Apple take back its market share recently. Apparently, Jobs and his team have found a way to compete with their opponents, as the saying “a pain in pit, a gain in wit”, so, personally, I don’t think iPhone would take the same disastrous road.

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RE: 1006G[REBORN FROM THE ASHES组]备考日记 by 豆腐店的86——越来越快(新) [修改]

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