新世紀高等院校英語專業(yè)本科生系列教材 高級英語 第二冊 Unit1

Unit 1 The Happy Man新 世 紀 高 等 院 校 英 語 專 業(yè) 本 科 生 系 列 教 材 （ 修 訂 版 ） 高 級 英 語 2電 子 教 案 3 Detailed ReadingContents24516 Warm UpGlobal Reading Consolidation ActivitiesText Appreciation Further Enhancement Section 1: Warm Up Watch a video about the formula of happiness and discuss this question: what in your opinion are the main sources of happiness? The following quotations about happiness are for your reference. Lead-in Background Information Section 1: Warm UpLead-in Background Information 1. Happiness is the meaning and the purpose of life, the whole aim and end of human existence. (Aristotle)2. Happiness is when what you think, what you say, and what you do are in harmony. (Mahatma Gandhi)3. Happiness is not a rewardit is a consequence. (Robert Ingersoll)4. Happiness is different from pleasure. Happiness has something to do with struggling and enduring and accomplishing. (George Sheehan)5. Happiness is not a station you arrive at, but a manner of traveling. (Margaret Lee Runbeck) Section 1: Warm Up About the Author Bertrand Russell: a British philosopher and political activist. Russell became the best-known philosopher of his time because of the volume and clarity of his writing, and the vigor and prominence of his political activism. His major early work was The Principles of Mathematics, first published in 1903. 1872-1970 Background Information Lead-in Section 2: Global Reading What is the text mainly about? Structural Analysis Main Idea In this article, the author points out that when the external circumstances are favorable, the greatest obstacle to happiness is self-centered passions. He proposes that one should cultivate genuine interests in the outside world to get rid of the obstacle and achieve natural and healthy happiness. He believes that only by taking oneself as a member, rather than as the center, of the universe, can one find the greatest joy of life. Section 2: Global Reading Please divide the text into 3 parts and summarize the main idea of each part. Structural Analysis Main IdeaPart I (Paragraphs 1-3) Introduction In Paragraphs 1-3, the author points out clearly that the greatest obstacle in peoples way to happiness is their excessive self-absorption. Part III (Paragraphs 6-7) Discussion on Self-denial Paragraphs 6 and 7 are devoted to the discussion of self-denial which, according to the author, is also a kind of self-centered passion. Part II (Paragraphs 4-5) Solution In Paragraphs 4-5 the author offers his solutionto cultivate genuine interests, and introduces in detail the specific remedies for such self-centered passions as the sense of sin, self-pity and fear. Section 2: Global ReadingStructural Analysis Main Idea Section 3: Detailed Reading1 Happiness, as is evident, depends partly upon external circumstances and partly upon oneself. We have been concerned in this volume with the part which depends upon oneself, and we have been led to the view that so far as this part is concerned, the recipe for happiness is a very simple one. It is thought by many, among whom I think we must include Mr. Krutch, whom we considered in an earlier chapter, that happiness is impossible without a creed of a more or less religious kind. The Happy Man Section 3: Detailed Reading It is thought by many who are themselves unhappy that their sorrows have complicated and highly intellectualized sources. I do not believe that such things are genuine causes of either happiness or unhappiness; I think they are only symptoms. The man who is unhappy will, as a rule, adopt an unhappy creed, while the man who is happy will adopt a happy creed; each may attribute his happiness or unhappiness to his beliefs, while the real causation is the other way round. Section 3: Detailed Reading Certain things are indispensable to the happiness of most men, but these are simple things: food and shelter, health, love, successful work and the respect of ones own herd. To some people parenthood also is essential. Where these things are lacking, only the exceptional man can achieve happiness, but where they are enjoyed, or can be obtained by well-directed effort, the man who is still unhappy is suffering from some psychological maladjustment which, if it is very grave, may need the services of a psychiatrist, but can in ordinary cases be cured by the patient himself, provided he sets about the matter in the right way. Section 3: Detailed Reading Where outward circumstances are not definitely unfortunate, a man should be able to achieve happiness, provided that his passions and interests are directed outward, not inward. It should be our endeavor therefore, both in education and in attempts to adjust ourselves to the world, to aim at avoiding self-centered passions and at acquiring those affections and those interests which will prevent our thoughts from dwelling perpetually upon ourselves. It is not the nature of most men to be happy in a prison, and the passions which shut us up in ourselves constitute one of the worst kinds of prisons. Section 3: Detailed Reading Among such passions, some of the commonest are fear, envy, and the sense of sin, self-pity and self-admiration. In all these our desires are centered upon ourselves: there is no genuine interest in the outer world, but only a concern lest it should in some way injure us or fail to feed our ego. Fear is the principal reason why men are so unwilling to admit facts and so anxious to wrap themselves round in a warm garment of myth. Section 3: Detailed Reading But the thorns tear the warm garment and the cold blasts penetrate through the rents, and the man who has become accustomed to its warmth suffers far more from these blasts than a man who has hardened himself to them from the first. Moreover, those who deceive themselves generally know at bottom that they are doing so, and live in a state of apprehension lest some untoward event should force unwelcome realizations upon them. QUESTION 2 One of the great drawbacks to self-centered passions is that they afford so little variety in life. The man who loves only himself cannot, it is true, be accused of promiscuity in his affections, but he is bound in the end to suffer intolerable boredom from the invariable sameness of the object of his devotion. The man who suffers from a sense of sin is suffering from a particular kind of self-love. In all this vast universe the thing that appears to him of most importance is that he himself should be virtuous. It is a grave defect in certain forms of traditional religion that they have encouraged this particular kind of self-absorption.Section 3: Detailed Reading 3 The happy man is the man who lives objectively, who has free affections and wide interests, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. xxxTo be the recipient of affection is a potent cause of happiness, but the man who demands affection is not the man upon whom it is bestowed. The man who receives affection is, speaking broadly, the man who gives it. But it is useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not genuine and is not felt to be so by the recipient.Section 3: Detailed Reading Section 3: Detailed Reading 4 What then can a man do who is unhappy because he is encased in self? So long as he continues to think about the causes of his unhappiness, he continues to be self-centered and therefore does not get outside the vicious circle; if he is to get outside it, it must be by genuine interests, not by simulated interests adopted merely as a medicine. Although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. If, for example, his trouble is due to a sense of sin, conscious or unconscious, he can first persuade his conscious mind that he has no reason to feel sinful, Section 3: Detailed Reading and then proceed, by the kind of technique that we have considered in an earlier chapter, to plant this rational conviction in his unconscious mind, concerning himself meanwhile with some more or less neutral activity. If he succeeds in dispelling the sense of sin, it is probable that genuinely objective interests will arise spontaneously. If his trouble is self-pity, he can deal with it in the same manner after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances. If fear is his trouble, let him practice exercises designed to give courage. Courage in war has Section 3: Detailed Readingbeen recognized from time immemorial as an important virtue, and a great part of the training of boys and young men has been devoted to producing a type of character capable of fearlessness in battle. But moral courage and intellectual courage have been much less studied; they also, however, have their technique. Admit to yourself every day at least one painful truth; you will find this quite as useful as the Boy Scouts daily kind action. Teach yourself to feel that life would still be worth living even if you were not, as of course you are, immeasurably superior to all your friends in virtue and intelligence. Section 3: Detailed ReadingExercises of this sort prolonged through several years will at last enable you to admit facts without flinching, and will, in so doing, free you from the empire of fear over a very large field.5 What the objective interests are to be that will arise in you when you have overcome the disease of self-absorption must be left to the spontaneous workings of your nature and of external circumstances. Do not say to yourself in advance, “I should be happy if I could become absorbed in stamp-collecting”, and thereupon set to work to collect stamps, for it may well happen QUESTION 6 The happy life is to an extraordinary extent the same as the good life. Professional moralists have made too much of self-denial, and in so doing have put the emphasis in the wrong place. Conscious self-denial leaves a man self-absorbed and vividly aware of what he has sacrificed; in consequence it Section 3: Detailed Readingthat you will fail altogether to find stamp-collecting interesting. Only what genuinely interests you can be of any use to you, but you may be pretty sure that genuine objective interests will grow up as soon as you have learnt not to be immersed in self. Section 3: Detailed Reading fails often of its immediate object and almost always of its ultimate purpose. aaaWhat is needed is not self-denial, but that kind of direction of interest outward which will lead spontaneously and naturally to the same acts that a person absorbed in the pursuit of his own virtue could only perform by means of conscious self-denial. I have written in this book as a hedonist, that is to say, as one who regards happiness as the good, but the acts to be recommended from the point of view of the hedonist are on the whole the same as those to be recommended by the sane moralist. Section 3: Detailed Reading The moralist, however, is too apt, though this is not, of course, universally true, to stress the act rather than the state of mind. The effects of an act upon the agent will be widely different, according to his state of mind at the moment. If you see a child drowning and save it as the result of a direct impulse to bring help, you will emerge none the worse morally. If, on the other hand, you say to yourself, “It is the part of virtue to succour the helpless, and I wish to be a virtuous man, therefore I must save this child”, you will be an even worse man afterwards than you were before. QUESTION Section 3: Detailed Reading What applies in this extreme case applies in many other instances that are less obvious. 7 There is another difference, somewhat more subtle, between the attitude toward life that I have been recommending and that which is recommended by the traditional moralists. The traditional moralist, for example, will say that love should be unselfish. In a certain sense he is right, that is to say, it should not be selfish beyond a point, but it should undoubtedly be of such a nature that ones own happiness is bound up in its success. Section 3: Detailed Reading If a man were to invite a lady to marry him on the ground that he ardently desired her happiness and at the same time considered that she would afford him ideal opportunities of self-abnegation, I think it may be doubted whether she would be altogether pleased. Undoubtedly we should desire the happiness of those whom we love, but not as an alternative to our own. In fact the whole antithesis between self and the rest of the world, which is implied in the doctrine of self-denial, disappears as soon as we have any genuine interest in persons or things outside ourselves. Section 3: Detailed Reading Through such interests a man comes to feel himself part of the stream of life, not a hard separate entity like a billiard-ball, which can have no relation with other such entities except that of collision. All unhappiness depends upon some kind of disintegration or lack of integration; there is disintegration within the self through lack of coordination between the conscious and the unconscious mind; there is lack of integration between the self and society where the two are not knit together by the force of objective interests and affections. Section 3: Detailed ReadingThe happy man is the man who does not suffer from either of these failures of unity, whose personality is neither divided against itself nor pitted against the world. Such a man feels himself a citizen of the universe, enjoying freely the spectacle that it offers and the joys that it affords, untroubled by the thought of death because he feels himself not really separate from those who will come after him. It is in such profound instinctive union with the stream of life that the greatest joy is to be found. QUESTION ACTIVITY Section 3: Detailed ReadingWhat is the chief cause of unhappiness when actual circumstances are not unfavorable? (Paragraph 1) Provided that the circumstances are not unfortunate, the main cause of unhappiness lies in self-centered passions and interests that make a prison where one is shut out from the outside world. Section 3: Detailed ReadingHow can one conquer all difficulties and reach the objective of happiness? (Paragraph 4 )The first thing, of course, is to diagnose correctly his own trouble, and then to take corresponding actions. To sum up, the solution is to develop genuine interests, and thereby get outside of ones own closed world. Section 3: Detailed ReadingWhy does traditional moralists preaching fail to generate happiness? (Paragraph 6)Professional or traditional moralists tend to preach self-denial and, according to the author, have misplaced the emphasis. Conscious self-denial leaves a man self-absorbed and vividly aware of what he has sacrificed; therefore, he cannot really feel happy. Section 3: Detailed ReadingIn the authors view, how does his recommendation differ from that of the traditional moralist? (Paragraph 7)Traditional moralists appeal to unselfish love which the author believes may encourage self-abnegation and make a barrier to real happiness. On the contrary, the author argues that the self and the rest of the world can be integrated, and real happiness can be attained, so long as we have genuine interests in persons or things outside ourselves. Section 3: Detailed ReadingClass Discussion According to the author, to achieve happiness one should cultivate genuine interests in the outside world. Do you agree with his opinion? What in your view is the real recipe for happiness? Section 3: Detailed Readingrecipe: n. a method or an idea that seems likely to have a particular resulte.g. He thinks the one recipe for success lies in hard work. Section 3: Detailed ReadingJoseph Wood Krutch:American author, editor, and teacher. Highly regarded as a social and literary critic, Krutchs writings include Edgar A l l a n P o e : A S t u d y i n G e n i u s (1926), T h e M o d e r n Temper (1929), Samuel Johnson (1944), and Henry David Thoreau (1948). 1893-1970 Section 3: Detailed Readingcreed: n. system of beliefs or opinions, esp. religious beliefse.g. The laws apply to everyone irrespective of race, creed or colour. Section 3: Detailed Readingexceptional: a. very unusuale.g. This deadline will be extended only in exceptional circumstances. Section 3: Detailed Readingmaladjustment: a. inability to adjust to the demands of interpersonal relationships and the stresses of daily livinge.g. Regular daydreaming was regarded as evidence of maladjustment or an escape from lifes realities and responsibilities. Section 3: Detailed Readingset about: v. to start to do or deal with sth.e.g. I tried to apologize, but I think I set about it the wrong way. Section 3: Detailed Readinge.g. She pulled the garment on and zipped it up.garment: n. a piece of clothing Section 3: Detailed Readingblast: n. a sudden strong movement of wind or aire.g. A blast of cold air swept through the hut. Section 3: Detailed Readingharden: v. to make sb. less kind or less affected by extreme situationse.g. Life has hardened me.In this job you have to harden your heart to pain and suffering. Section 3: Detailed Readingat bottom: in a basic waye.g. Jealousy is, at bottom, a lack of self-confidence.Practice:Translate the following sentence into English.雖 然 他 秉 性 是 保 守 的 , 但 他 骨 子 里 對 政 策 并 不 感 興 趣 。 (=Though by instinct conservative, he was at bottom uninterested in policy. ) Section 3: Detailed Readinguntoward: a. unusual and unexpected, and usually unpleasante.g. Its important that nothing untoward should happen during his visit.Transformation:untowardly ad.untowardness n. Section 3: Detailed Readingpromiscuity: n. the state of including a wide range of different thingse.g. the risks of promiscuous sexual behaviour Section 3: Detailed Readingrecipient: n. a person who receives sth.e.g. recipients of awards/services/fundsSynonym:receiver Section 3: Detailed Readingpotent: a. having or able to exert great powere.g. Advertising is a potent force in showing smoking as a socially acceptable habit. Section 3: Detailed Readingbestow: v. to give formally or officiallye.g. The Queen has bestowed a knighthood on him. The trophy was bestowed upon the winner. Section 3: Detailed Readingbe encase in: a. be completely covered or surrounded by sth.e.g. His broken leg was encased in plaster. Section 3: Detailed Readingsimulated: a. not real, but made to look, sound, or feel reale.g. She looked at the report with simulated interest.Transformation:simulate v.simulation n.Synonym:fake Section 3: Detailed Readingdispel: v. drive sth. awaye.g. The company is trying to dispel rumours about a take-over.Practice:Translate the following sentence into English.他 愉 快 的 笑 聲 消 除 了 她 的 恐 懼 。 (=His cheerful laughter dispelled her fears. )Synonym:disperse, drive away, scatter Section 3: Detailed Readingspontaneously: ad. in a natural, often sudden way, without any planning or without being forcede.g. She laughed spontaneously.Transformation:spontaneous a.spontaneity n. Section 3: Detailed Readingimmemorial: a. that has existed for longer than people can remembere.g. My family has lived in this area from time immemorial. Section 3: Detailed ReadingBoy Scout: n. an organization of boys, founded in England in 1908 by Lieut. Gen. Sir Robert S. S. Baden-Powell, that seeks to develop certain skills in its members, as well as character, self-reliance, and usefulness to others Section 3: Detailed Readingflinch: v. to draw away involuntarily, usually out of fear or disguste.g. He did not flinch from his duty.Practice:Translate the following sentence into English.在 困 難 面 前 我 們 決 不 退 縮 。（ =We never flinch from difficulties. ） Section 3: Detailed Readingthereupon: ad. immediately after something else has happened, and usually as a result of ite.g. Thereupon the whole audience b