英語經(jīng)典美文：人們行善是為了什么?
當(dāng)我們思考推理、追隨靈感、尋求真相或閱讀一本書時(shí);當(dāng)我們保護(hù)弱者與無助的人時(shí);當(dāng)我們尊敬高尚的人、心懷行善的愿望時(shí);當(dāng)我們?yōu)榻ㄔO(shè)更美好的世界與他人合作時(shí);我們的行為才使我們無愧于“人類”這個(gè)稱呼。下面是學(xué)習(xí)啦小編為大家?guī)碛⒄Z經(jīng)典美文：人們行善是為了什么?希望大家喜歡!
One's beliefs are revealed not so much in words or in formal creeds as in the assumptions on which one habitually acts and in the basic values by which all choices are tested.
人類的信仰并非全是通過言辭或形式的教條，以及對(duì)一個(gè)人行為習(xí)慣的設(shè)想或其做出選擇所依據(jù)的價(jià)值觀所體現(xiàn)出來的。
The cornerstone of my own value system was laid in childhood with parents who believed that personal integrity came first. They never asked, ”What will people think?” The question was,“What will you think of yourself, if you do this or fail to do that?” Thus, living up to one’s own conception of one’s self became a basic value, and the question, “What will people think,” took a subordinate place.
孩提時(shí)，父母的教誨正是我個(gè)人基本價(jià)值觀的來源，他們相信人格是一切之首。他們從不問：“人們會(huì)怎么想?”而是問：“如果你做這件事而不做那件，你會(huì)怎么想?”因此，按自己的意愿生活便成為了最基本的價(jià)值觀，而“人們會(huì)怎么想?”這個(gè)問題則退居二線。
A second basic value, in some ways an extension of the first, I owe to an old college professor, who had suffered more than his share of grief and trouble. Over and over he said to us, “The one thing that really matters is to be bigger than the things that can happen to you. Nothing that can happen to you is half so important that the way in which you end it.”
從某種程度上來說，第二條基礎(chǔ)價(jià)值觀就是對(duì)第一條的延伸，這是我從一位大學(xué)老教授那里了解到的。他所遭受的不幸與痛苦比常人要多得多。他不止一次地告訴我們：“你要比發(fā)生在你身上的苦難更為強(qiáng)大;面對(duì)不幸的態(tài)度比你所遭受的不幸更為重要。這一點(diǎn)很重要。”
Gradually I realized that here was the basis of the only really security and peace of mind that a human being can have. Nobody can be sure when disaster, disappointment, injustice, or humiliation, may come to him through no fault of his own. Nor can one be guaranteed against one’s own mistakes and failures. But the way we meet life is ours to choose. And when integrity, fortitude, dignity, and compassion are our choice, the things that can happen to us lose their power over us.
慢慢地，我了解到，這正是人類擁有真正安全感與平和心態(tài)的基礎(chǔ)。即使自己并無任何過錯(cuò)，也沒有人確切地知道，災(zāi)難、失望、不公或羞辱何時(shí)會(huì)降臨到自己的頭上，而且也沒人敢保證自己不會(huì)犯錯(cuò)、不會(huì)失敗。但是，我們可以選擇面對(duì)生活的方式。當(dāng)我們選擇正直、堅(jiān)韌、尊嚴(yán)與同情時(shí)，任何不幸的威脅都無法影響到我們。
The acceptance of these two basic values led to a third. If what one is and how one meets life are of first importance, one is not impressed by another's money, status, or power, nor does one judge people by their race, color, or social position. This opens up a whole new world of relationships, for when friendships are based on qualities of mind and character, one can have friends among old and young, rich and poor, famous and unknown, educated and unlettered, and among people of all races and all nations.
當(dāng)你接受了前兩條基本的價(jià)值觀，也就能夠接受這第三條。如果一個(gè)人堅(jiān)持自我以及自己的生活方式，那他就不會(huì)為他人的金錢、地位與權(quán)利所動(dòng)，也不會(huì)以人們的種族、膚色或社會(huì)地位來評(píng)價(jià)他們。全新的人際關(guān)系世界就此開啟了。因?yàn)椋?dāng)友誼基于思想與人品時(shí)，老人與青年、富人與窮人、名人與普通人、受過良好教育的人、目不識(shí)丁者，以及不同種族、不同民族的人們都能夠成為你的朋友。
Given these three basic values, a fourth became inevitable. It is one's duty and obligation to help create a social order in which persons are more important than things, ideas more precious than gadgets, and in which individuals are judged on the basis of personal worth. Moreover, for this judgment to be fair, human beings must have an opportunity for the fullest development of which they are capable. One is thus led to work for a world of freedom and justice through those social agencies and institutions which make it possible for people everywhere to realize their highest potentialities.
有了上面三條基本的價(jià)值觀，第四條自然就無法避免。它是一個(gè)人協(xié)助創(chuàng)造社會(huì)秩序的責(zé)任與義務(wù)。在這個(gè)社會(huì)秩序中，人比物重要，思想比精巧的器具重要，個(gè)人的價(jià)值是以人的基本原則為基礎(chǔ)的。此外，為保證這個(gè)評(píng)判的公正，人類必須有機(jī)會(huì)全面發(fā)展自身的能力。于是，社會(huì)組織與機(jī)構(gòu)便致力于使世界各地的人們認(rèn)識(shí)到他們最大的潛能，并引導(dǎo)人們?yōu)閯?chuàng)造一個(gè)自由公平的世界而工作。
Perhaps all this adds up to a belief in what has been called the human use of human beings. We are set off from the rest of the animal world by our capacity consciously to transcend our physical needs and desires. Men must concern themselves with food and with other physical needs, and they must protect themselves and their own from bodily harm, but these activities are not exclusively human. Many animals concern themselves with these things. When we worship, pray, or feel compassion, when we enjoy a painting, a sunset or a sonata, when we think and reason, pursue ideas, seek truth, or read a book, when we protect the weak and helpless, when we honor the noble and cherish the good, when we cooperate with our fellow men to build a better world, our behavior is worthy of our status as human beings
也許，所有這一切加起來就形成了一種信仰，那就是人類如何實(shí)現(xiàn)自我價(jià)值。我們?nèi)祟愔詢?yōu)于動(dòng)物，是因?yàn)槿藫碛凶杂X控制自身需求與欲望的能力。人類必須考慮食物與自身的需求，必須保護(hù)自身與親人不受傷害，但是這些行為并不只限于人類。很多動(dòng)物都擁有這方面的本能。當(dāng)我們膜拜、祈禱或感動(dòng)時(shí);當(dāng)我們欣賞畫作、夕陽或奏鳴曲時(shí);當(dāng)我們思考推理、追隨靈感、尋求真相或閱讀一本書時(shí);當(dāng)我們保護(hù)弱者與無助的人時(shí);當(dāng)我們尊敬高尚的人、心懷行善的愿望時(shí);當(dāng)我們?yōu)榻ㄔO(shè)更美好的世界與他人合作時(shí);我們的行為才使我們無愧于“人類”這個(gè)稱呼。