本文目录
著名的关于爱情的长篇英语文章
The Positive Meanings of Love
We’d like to share some of the positive meanings love has for us.
Love means that I know the person I love. I’m aware of the many sides of the other person - not just the beautiful side but also the limitations, inconsistencies and faults. I have an awareness of the other’s feelings and thoughts, and I experience something of the core of that person. I can penetrate social masks and roles and see the other person on a deeper level.
Love means that I care about the welfare of the person I love. To the extent that it is genuine, my caring is not possessive, nor does it hold the other person back. On the contrary, my caring frees both of us. If I care about you, I’m concerned about your growth, and I hope you will become all that you can become. Consequently, I don’t put up obstacles to what you do that enhances you as a person, even though it may result in my discomfort at times.
Love means having respect for the dignity of the person I love. If I love you, I can see you as a separate person, with your own values and thoughts and feelings, and I do not insist that you surrender your identity to match an image of what I expect you to be for me. I can allow and encourage you to stand alone and to be who you are, and I avoid treating you as an object or using you primarily to satisfy my own needs.
Love means having a responsibility toward the person I love. If I love you, I respond to most of your major needs as a person. This responsibility does not include my doing for you what you are capable of doing for yourself; nor does it mean that I run your life for you. It does mean acknowledging that what I am and what I do affects you, so that I am directly involved in your happiness and your suffering. A lover does have the capacity to hurt or ignore the loved one, and in this sense we see that love involves an acceptance of some responsibility for the impact my way of being has on you.
Love means making a commitment to the person I love. This commitment does not mean surrendering our total selves to each other; nor does it imply that the relationship is necessarily permanent. It does involve a willingness to stay with each other in times of pain, struggle, and despair, as well as in times of calm and enjoyment.
Love means trusting the person I love. If I love you, I trust that you will accept my caring and my love and that you won’t deliberately hurt me. I trust that you will find me attractive, and that you won’t abandon me; I trust the mutual nature of our love. If we trust each other, we are willing to be open to each other and reveal our true selves.
Love can tolerate imperfection. In a love relationship there are times when I am bored, times when I may feel like giving up, times of real strain, and times I feel I can’t move forward. Authentic love does not imply enduring happiness. I can stay during rough times, however, because I can remember what we had together in the past, and I can picture what we will have together in our future if we care enough to face our problems and work them through. We agree with the idea that love is a spirit that changes life. Love is a way of life that is creative and that transforms. However, love is not reserved for a perfect world. Love is meant for our imperfect world where things go wrong. Love is meant to be a spirit that works in painful situations. Love is meant to bring meaning into life where nonsense appears to rule. In other words, love comes into an imperfect world to make it possible to live.
Love is open. If I love you, I encourage you to reach out and develop other relationships. Although our love for each other and our commitment to each other might prohibit certain actions on our parts, we are not totally and exclusively married to each other. It is a false love that cements one person to another in such a way that he or she is not given room to grow.
Love is selfish. I can only love you if I genuinely love, value, appreciate, and respect myself. If I am empty, then all I can give you is my emptiness. If I feel that I’m complete and worthwhile in myself, then I’m able to give to you out of my fullness. One of the best ways for me to give you love is by fully enjoying myself with you.
Love involves seeing the potential within the person we love. In my love for another, I view her or him as the person she or he can become, while still accepting who and what the person is now. By taking people as they are, we make them worse, but by treating them as if they already were what they ought to be, we help make them better.
To sum it up, mature love is union under the condition of preserving one’s individuality. In love, two beings become one and yet remain two.
爱的真谛
我们想把我们对爱情的一些积极看法跟大家分享。
爱就意味着了解所爱的人。能够认识到这个人多个方面--不仅仅是美好的一面，还有他的局限，他的矛盾之处和他的缺点。要看到对方的情感、思想，感觉他的内心，要能够透过他在社交场合的表现和他的社会角色而看到他内心的深处。
爱就意味着关心所爱之人的幸福。事实上，爱不是占有，也不是束缚。相反，两人都在爱中得到自由。关心一个人就是关心他的成长，希望他可以成为最好的他。因此，我不会为他的个人发展设置障碍，即使这样有时使我难受。
爱就意味着尊重所爱之人。爱一个人，就是将其卸任一个独立的人，有自己的价值观、思想和感情。我不会为自己而坚持要他放弃个性变成我所希望的他。我能允许，也鼓励他我行我素，成为他自己。我不会视他为物，或利用他主要来满足自己的需要。
爱就意味着对所爱之人负责。爱一个人，就要对他作为独立个体的需求做出回应。这种负责并不包括替他做他可以自己做到的事，也不是操纵他的生活。这种负责是承认我的所作所为会影响到他，他的欢乐痛苦都与我直接相关。相爱者确有伤害或忽略所爱的人的能力。从这个意义上说，我们认为，爱就要为自己的行为对对方产生的影响承担某种责任。
爱就意味着对所爱之人做出承诺。这种承诺并非意味着把自己完全交给对方，也并不是说这一关系必然是天长地久，这种承诺否认在平静愉快时，还是困苦挣扎、失意绝望时，都愿意厮守相伴。
爱就意味着信赖所爱之人。爱一个人，就要相信他会接受我的关心，接受我的爱，相信他不会故意伤害我;相信他会认为平静愉快有吸引力，相信他不会抛弃我;相信爱是相互的。如果我们彼此信赖，我们就愿彼此坦诚相待，敞开心扉。
爱能够容忍不完美。爱人之间也会有时感到厌倦，有时想放弃，有时感到压力，有时感到无法前进。真正的爱并不意味着永远的幸福。但是，在困难时期我能坚守，因为我仍记得我们共同度过的日子，我也能想象如果我们愿意面对我们之间的问题、渡过难关、我们将共同拥有什么样的未来。我们一致认为爱是一种能改变人生的精神。爱是一种生活方式，它具有创造和改变的力量。但是爱并不是为完善世界而存在的，爱本来就是我们这个不完美、有缺陷的世界而存在的。爱应该是一种能缓解痛苦的精神力量。爱应该给我们这无聊的生活带来意义。换言之，是爱使我们能够在这不完美的世界上生活下去。
爱是包容的。爱一个人，就要鼓励他与他人建立联系。尽管对彼此的爱与承诺不允许我们有某些行为，这种结合也不是全然排他的。两个人密不可分，再无个人发展的余地，这样的爱是不真实、不明智的。
爱又是自私的。只有真正自爱自重、自赏自尊，才能接受别人。如果自己空虚，那么我能给所爱之人的也只是空虚。如果认为自己是充实的、出色的，那么我就能以自己的充实为所爱之人增光，给对方以爱的最好方法之一就是与所爱之人一起充分体验自己。
爱就要看到所爱之人身上的内在潜力。爱一个人，在接受今日的他的同时，还要了看作明天他会成为的人。视人静止不变，则令其退步，而视其进步发展、如同他的潜力已经发挥，则助其进步。
总而言之，成熟的爱就是在保持个体独立条件下的双方结合。在爱情中，两个人变成了一个人同时还保持着两个独立的个体。
英语长篇文章阅读
众所周知，阅读作为人类汲取知识的主要手段和认知世界的主要途径之一，一度成为语文、外语等文科类学科学习的主要方式，而倍受关注和青睐。下面是我带来的英语长篇 文章 阅读，欢迎阅读!
英语长篇文章阅读1
寒武纪大爆发 动物王国出现
Science and technology
The Cambrian explosion
Kingdom come
Chinese palaeontologists hope to explain the rise of the animals
AMONG the mysteries of evolution, one of the most profound is what exactly happened at the beginning of the Cambrian period.
Before that period, which started 541m years ago and ran on for 56m years, life was a modest thing.
Bacteria had been around for about 3 billion years, but for most of this time they had had the Earth to themselves.
Seaweeds, jellyfish-like creatures, sponges and the odd worm do start to put in an appearance a few million years before the Cambrian begins.
But red in tooth and claw the Precambrian was not—for neither teeth nor claws existed.
Then, in the 20m-year blink of a geological eye, animals arrived in force.
Most of the main groups of the animal kingdom—arthropods, brachiopods, coelenterates, echinoderms, molluscs and even chordates, the branch from which vertebrates went on to develop—are found in the fossil beds of the Cambrian.
The sudden evolution of this megafauna is known as the Cambrian explosion.
But two centuries after it was noticed, in the mountains of Wales after which the Cambrian period is named, nobody knows what detonated it.
A group of Chinese scientists, led by Zhu Maoyan of the Nanjing Institute of Geology and Palaeontology, plan to change that with a project called “From the Snowball Earth to the Cambrian explosion: the evolution of life and environment 600m years ago”.
The “Snowball Earth” refers to a series of ice ages that happened between 725m and 541m years ago.
These were, at their maxima, among the most extensive glaciations in the Earth’s history.
They alternated, though, with periods that make the modern tropics seem chilly: the planet’s average temperature was sometimes as high as 50C.
Add the fact that a supercontinent was breaking up at this time, and you have a picture of a world in chaos.
Just the sort of thing that might drive evolution.
Dr Zhu and his colleagues hope to find out exactly how these environmental changes correspond to changes in the fossil record.
The animals’ carnival
Fortunately, China’s fossil record for this period is rich.
Until recently, the only known fossils of Precambrian animals were what is called the Ediacaran fauna—a handful of strange creatures found in Australia, Canada and the English Midlands that lived in the Ediacaran period, between 635m and 541m years ago, and which bear little resemblance to what came afterwards.
In 1998, however, a team led by Chen Junyuan, also of the Nanjing Institute, and another led by Xiao Shuhai of the Virginia Polytechnic Institute, in America, discovered a 580m-year-old Lagersttte—a place where fossils are particularly well preserved—in a geological formation called the Doushantuo, which spreads out across southern China.
Portents of the modern world
This Lagersttte has yielded many previously unknown species, including microscopic sponges, small tubular organisms of unknown nature, things that look like jellyfish but might not be and a range of what appear to be embryos that show bilateral symmetry.
What these embryos would have grown into is unclear. But some might be the ancestors of the Cambrian megafauna.
To try to link the evolution of these species with changes in the environment, Chu Xuelei of the Institute of Geology and Geophysics in Beijing and his colleagues have been looking at carbon isotopes in the Doushantuo rocks.
They have found that the proportion of 12C—a light isotope of carbon that is more easily incorporated by living organisms into organic matter than its heavy cousin, 13C—increased on at least three occasions during the Ediacaran period.
They suggest these increases mark moments when the amount of oxygen in seawater went up, because more oxygen would mean more oxidisation of buried organic matter. That would liberate its 12C, for incorporation into rocks.
Each of Dr Chu’s oxidation events corresponds with an increase in the size, complexity and diversity of life, both plant and animal.
What triggered what, however, is unclear.
There may have been an increase in photosynthesis because there were more algae around.
Or eroded material from newly formed mountains may have buried organic matter that would otherwise have reacted with oxygen, leading to a build-up of the gas.
The last—and most dramatic—rise in oxygen took place towards the end of the Ediacaran.
Follow-up work by Dr Zhu, in nine other sections of the Doushantuo formation, suggests this surge started just after the final Precambrian glacial period about 560m years ago, and went on for 9m years.
These dates overlap with those of signs of oxidation found in rocks in other parts of the world, confirming that whatever was going on affected the entire planet.
Dr Zhu suspects this global environmental shift propelled the evolution of complex animals.
Dr Zhu also plans to push back before the Ediacaran period.
Other researchers have found fossils of algae and wormlike creatures in rocks in northern China that pre-date the end of the Marinoan glaciation, 635m years ago, which marks the boundary between the Ediacaran and the Cryogenian period that precedes it.
Such fossils are hard to study, so Dr Zhu will use new imaging technologies that can look at them without having to clean away the surrounding rock, and are also able to detect traces of fossil organic matter invisible to the eye.
Besides digging back before the Ediacaran, the new project’s researchers also intend to analyse the unfolding of the Cambrian explosion itself by taking advantage of other Lagersttten—for China has several that date from the Cambrian.
Dr Chen, indeed, first made his name in 1984, when he excavated one at Chengjiang in Yunnan province.
It dates from 525m years ago, which make it 20m years older than the most famous CambrianLagersttte in the West, the Burgess shale of British Columbia, in Canada.
The project’s researchers plan to see how, evolutionarily speaking, the various Lagerst?tten relate to one another, to try to determine exactly when different groups of organisms emerged.
They will also look at the chemistry of elements other than carbon and oxygen—particularly nitrogen and phosphorous, which are essential to life, and sulphur, which often indicates the absence of oxygen and is thus antithetical to much animal life.
Dr Zhu hopes to map changes in the distribution of these chemicals across time and space.
He will assess how these changes correlate, whether they are related to weathering, mountain building and the ebb and flow of glaciers, how they could have affected the evolution of life, and how plants and animals might themselves have altered the chemistry of air and sea.
Most ambitiously, Dr Zhu, Dr Xiao and their colleagues hope to drill right through several fossiliferous sites in southern China where Ediacaran rocks turn seamlessly into Cambrian ones.
Such places are valuable because in most parts of the world there is a gap, known as an unconformity, between the Ediacaran and the Cambrian.
Unconformities are places where rocks have been eroded before new ones are deposited, and the widespread Ediacaran-Cambrian unconformity has been a big obstacle to understanding the Cambrian explosion.
With luck, then, a mystery first noticed in the Welsh mountains in the early 19th century will be solved in the Chinese ones in the early 21st.
If it is, the origin of the animal kingdom will have become clear, and an important gap in the history of humanity itself will have been filled.
英语长篇文章阅读2
巴西水资源 无水可喝
Water in Brazil
Nor any drop to drink
Dry weather and a growing population spell rationing
BRAZIL has the world’s biggest reserves of fresh water. That most of it sits in the sparsely populated Amazon has not historically stopped Brazilians in the drier, more populous south taking it for granted. No longer. Landlords in S?o Paulo, who are wont to hose down pavements with gallons of potable water, have taken to using brooms instead. Notices in lifts and on the metro implore paulistanos to take shorter showers and re-use coffee mugs.
S?o Paulo state, home to one-fifth of Brazil’s population and one-third of its economic activity, is suffering the worst drought since records began in 1930. Pitiful rainfall and high rates of evaporation in scorching heat have caused the volume of water stored in the Cantareira system of reservoirs, which supplies 10m people, to dip below 12% of capacity. This time last year, at the end of what is nominally the wet season, it stood at 64%.
On April 21st the governor, Geraldo Alckmin, warned that from May consumers will be fined for increasing their water use. Those who cut consumption are already rewarded with discounts on their bills. The city will tap three basins supplying other parts of the state, but since these reservoirs have also been hit by drought and supply hydropower plants, fears of blackouts are rising.
Without a downpour, Sabesp, the state water utility, expects Cantareira’s levels to sink beneath the pipes which link reservoirs to consumers a week after S?o Paulo hosts the opening game of the football World Cup on June 12th. To tide the city over until rains resume in November, it is installing kit to pump half of the 400 billion litres of reserves beneath the pipes, at a cost of 80m reais. The company says this “dead volume”, never before used, is perfectly treatable. Some experts have expressed concerns about its quality.
Mr Alckmin has not ruled out tightening the spigots. Flow from taps in parts of S?o Paulo has already become a trickle, for which Sabesp blames maintenance work. Widespread cuts could hurt the governor’s re-election bid in October. Hours after he announced the latest measures, a thirsty mob set fire to a bus.
Paulistanos use more water than most Brazilians, but lose less of it to leaks: 35%, compared with a national average of 39%. Sabesp, listed on the New York Stock Exchange but majority-owned by the state government, is a paragon of good governance, says John Briscoe, a water expert at Harvard and a former head of the World Bank mission in Brazil.
The problem exposed by the drought is that supply has not kept pace with the rising urban population. Facing a jumble of overlapping municipal, state and federal regulations, investment in storage, distribution and treatment has lagged behind. And not just in S?o Paulo; the national water regulator has warned that 16 projects in the ten biggest cities must be completed by 2015 to prevent chronic water shortages over the next decade. So far only five are finished; work on some has not begun. Short-term measures should keep the water trickling for now. But the well of temporary solutions will eventually run dry.
英语长篇文章阅读3
德国公司的管理 董事会的多元化
Business
Corporate governance in Germany
Diversifying the board
German boards have long been cosy men’s clubs. But things are changing
HERMANN JOSEF ABS liked to joke, What’s the difference between a doghouse and the supervisory board?
The doghouse is for the dog; the supervisory board is for the cat.
For those unfamiliar with the nuances of German humour, for the cat is slang for something like trash.
The late banker would know: while running Deutsche Bank from 1957 to 1967, he also sat on dozens of supervisory boards.
This was the peak of Deutschland AG, a clique of long-serving bosses, autocratic chairmen, do-nothing board members and their financier friends.
Big German companies’ supervisory boards are supposed to act as a check on their management boards.
But in practice their relations were too cosy for this.
This past year the stumbles of two titans seemed to highlight how much corporate power is still concentrated in few hands in the Germanspeaking world.
As 2013 began Gerhard Cromme was chairman of the supervisory boards of both Siemens, an industrial conglomerate, and ThyssenKrupp, a steelmaker.
But big losses at foreign mills and heavy fines over a cartel case cost him the chairmanship at ThyssenKrupp.
Then in July, a boardroom bunfight at Siemens ended with the departure of Peter Lscher, the chief executive.
Mr Cromme belatedly called for his firing—but only after hiring him and protecting him for years.
Josef Ackermann, a Swiss former boss of Deutsche Bank and a Siemens board member, had defended Mr Lscher.
When Mr Lscher went, so did he.
Shortly before this he had quit as chairman of Zurich, a Swiss insurer, whose chief financial officer had committed suicide, leaving a note berating Mr Ackermann.
Now he has no big corporate job, there have been reports that Mr Ackermann may have to step down as a trustee of the World Economic Forum after its gabfest in Davos this week.
At first glance, corporate power in Germany still looks male, German and concentrated.
But its boardrooms are slowly getting more diverse.
In 2003 the average supervisory-board member at a public company sat on 1.9 boards; now the figure is 1.6.
A 2001 cut in tax on sales of shares let banks and insurance companies, which played big roles as lenders and part-owners, start disentangling themselves from companies.
Into the gaps, and onto the boards, has come a new generation of more active members.
Boards have little choice but to be sharper, says Christoph Schalast of Frankfurt School of Finance and Management.
Many companies are now paying fines and settlements for their behaviour before the financial crisis.
A 2010 change in the law doubled the statute of limitations for such misdeeds to ten years.
Progress on making boards more international is slower.
Eight of the largest 30 public companies have foreign bosses, but the rest of their boards’ members are predominantly German, even at the country’s most multinational firms.
But Burkhard Schwenker, the boss of Roland Berger, a consulting firm, says that counting passports is simplistic: what matters more is international experience, which German firms increasingly look for when recruiting both management-and supervisory-board members.
If boards are becoming more professional and diverse, is accumulation of board seats a bad thing in itself?
Jrg Rocholl, the president of the European School for Management and Technology, says that studies disagree on whether busy board members are better or worse for profits.
But he agrees that boards are becoming more capable, and says this has been a factor in Germany’s economic revival.
Pay for German board members is going up; but these days, members are earning it.
英语长篇励志文章
阅读是英语教学必不可少的组成部分,它既是一项十分重要的语言技能,又是获取知识的重要手段。下面是我带来的英语长篇 励志 文章 ，欢迎阅读!
英语长篇励志文章1
Learning to Get Out of the Way
In every one of the higher religions there is a strain of infinite optimism on the one hand,and on the other,of a profound pessimism.In the depths of our being,they all teach,there is an inner high--but an inner Light which our egotism keeps,for most of the time,in a state of more of less eclipse.If,however,it so desires,the ego can get out of the way,so to speak,can dis--eclipse the Light and become identified wiht its divine source.Hence the unlimited optimmism of the traditional religions.There pessinism springs from the observed fact that,though all are called,few are chosen--for the sufficient reason that few choose to be chosen.
To me,this older conception of man’s nature and destiny seems more realistic,more nearly in accord with the given facts,than any form of modern utopianism.
In the Lord’s Prayer we are taught to ask for the blessing which consists in not being led into temptation.The reason is only too obvious.Whe temptations are very great or unduly prolonged,most persons succumb on them.To devise a perfect social order is probably beyond our powers,but I believe that it is perfectly possible for us to reduce the number of dangerous temptations to a level far below that which is tolerated at the present time.
A society so arranged that there shall be a minimum of dangerous temptations--this is the end towards which,as a citizen,I have to strive.In my efforts to that end,I can make use of a great variety of means.Do good ends justify the use of intrinsically bad means?On the level of theory,the point can be argued indefinitely.In practice,meanwhile,I find that the means employed invariably determine the nature of the end achieved.Indeed,as Mahatma Gandhi was never tired of insisting,the means are the end in its preliminary stages.Men have put forth enoumous efforts to make their world a better place to live in;but except in regard to gadgets,plumbing and hygiene,their sussess has been pathetically small.“hell,“as the proverb has it,“is paved with good intentions.“And so long as we go on trying to realize our ideals by bad or merely inappropriate means,our good intentions will come to the same bad ends.In this consists the tragedy and the irony of history.
Can I,as an individual,do anything to make future history a little less tragic and less ironic than history past and present?I believe I can.As a citizen,I can use all my intelligence and all my good will to develop political means that shall be of the same kind and quality as the ideal ends which I am trying to achieve.And as a person,as a psychophysical roganism,I can learn how to get out of the way,so that the divine source of my life and consciousness can come out of eclipse and shine through me.
在每种高级宗教的信仰中既包含无穷的乐观精神，又有一种深奥的悲观论。它们都告诫我们，在我们生命深处有一道内在的光芒——而这道光芒大多时候多多少少被我们自负的阴影所遮盖。然而，如果愿意，自负可以离开，或者说可以让这道光芒重新闪耀，并与创造它的神相融合，于是产生了传统宗教无尽的乐观主义，而其悲观论源于人们观察到的事实，即尽管人人皆受到召唤，却只有极少数人受到垂青——全因几乎无人愿受到垂青。
在我看来，这种关于人性及命运的更老的观念似乎比任何形式的现代乌托邦主义更现实，更符合既成事实。
主祷文教导我们要乞求上帝保佑，不被诱惑引入歧途，原因非常清楚，如果诱惑太大或延续太久，大多数人就会屈服。也许我们无力设计一种完美的社会秩序，但我相信我们完全可以将危险的诱惑减少到远远低于目前可忍受的程度。
构建一个能将危险的诱惑最小化的社会是我作为一个公民奋斗的目标。在为之奋斗的过程中，我可以采用各种方式，然而目标正确就可以采用实质上不正当的手段开脱吗?在理论层面上，这一点可以广泛讨论;在实践中，我同时发现，采用的手段决定目标的性质，无一例外。确实正如马哈特玛·甘地不厌其烦地坚持的那样，手段是目标的初始阶段。人们千方百计将这个世界建成更美好的家园，但除了小器械，管道安装和卫生之外，他们的成就少得可怜。“地狱”正如一句 谚语 所说“是由善意铺就的”。只要我们继续试图以卑劣或仅仅不当的手段实现理想，我们的善意将同样酿出恶果，构成历史的悲剧和讽刺。
作为个人，我能尽全力使未来不像过去和现在那么富有悲剧和讽刺意味吗?我相信，我能。作为公民，我能以我全部的智慧和全部的善意，运用与我为之奋斗的理想同种同质的政治手段。作为一个人，一种具备身心的有机体，我能学会如何摆脱自负，这样赋予我生命和意识的神的光芒就能驱散阴影，照亮我全身。
英语长篇励志文章2
Growth That Starts From Thinking
It seems to me a very difficult thing to put into words the beliefs we hold and what they make you do in your life. I think I was fortunate because I grew up in a family where there was a very deep religious feeling. I don’t think it was spoken of a great deal. It was more or less taken for granted that everybody held certain beliefs and needed certain reinforcements of their own strength and that that came through your belief in God and your knowledge of prayer.
But as I grew older I questioned a great many of the things that I knew very well my grandmother who had brought me up had taken for granted. And I think I might have been a quite difficult person to live with if it hadn’t been for the fact that my husband once said it didn’t do you any harm to learn those things, so why not let your children learn them? When they grow up they’ll think things out for themselves.
And that gave me a feeling that perhaps that’s what we all must do—think out for ourselves what we could believe and how we could live by it. And so I came to the conclusion that you had to use this life to develop the very best that you could develop.
I don’t know whether I believe in a future life. I believe that all that you go through here must have some value, therefore there must be some reason. And there must be some “going on.” How exactly that happens I’ve never been able to decide. There is a future—that I’m sure of. But how, that I don’t know. And I came to feel that it didn’t really matter very much because whatever the future held you’d have to face it when you came to it, just as whatever life holds you have to face it exactly the same way. And the important thing was that you never let down doing the best that you were able to do—it might be poor because you might not have very much within you to give, or to help other people with, or to live your life with. But as long as you did the very best that you were able to do, then that was what you were put here to do and that was what you were accomplishing by being here.
And so I have tried to follow that out—and not to worry about the future or what was going to happen. I think I am pretty much of a fatalist. You have to accept whatever comes and the only important thing is that you meet it with courage and with the best that you have to give.
在思考中成长
我的信念是什么，它在我的人生中起到了什么作用------这些问题我觉得很难用言语解释清楚。我认为自己很幸运，因为我出生在一个笃信宗教的家庭。家里人对宗教谈论得并不多。每个人心中或多或少都有某些信仰，都希望通过某种方式获得力量，而这力量就来自信奉上帝并懂得如何祈祷。
我是在祖母身边长大的。随着年龄的增长，我对许多祖母视作理所当然的事产生了怀疑。我甚至拒绝让孩子们接触这些东西，似乎成了一个不近情理的人。直到有一次我丈夫劝我，这些东西你年少时也接触过，对你也并无坏处。既然如此，何不让孩子们也有了解它们的机会呢?他们长大以后会独立思考这些问题的。
他的话使我感到或许我们每个人都应该这样做------独立思考自己应该信仰什么以及如何在生活中坚守自己的的信仰。我认为人一生就应该尽全力做最好的自己------我想这就是我的信仰。
我不知道自己是否相信未来。我相信的是我们现在经历的一切一定有价值，因此必有某些道理，也必然预示着有些事情“将要发生”。但这些事情如何发生，我却不能决定。一定有未来------对此我深信不疑。但它会怎样降临。我不知道，然而着一点，我渐渐感到并不重要。因为无论未来如何，我们到时候总得面对，正如无论生活中发生了什么，我们都必须面对一样。真正重要的是要倾尽自己的全力。也许你能力有限、贡献不多，无法给予他人更多的帮助，或者无法活得那么精彩，但只要你能倾尽自己的全力，你就能完成来到人世间的使命，能体现人生的价值。
这就是我一直奉行的生活原则------不担心未来的事，也不为下一刻发生的事操心。我想我算是一个相信宿命的人吧。无论发生什么，我们都得勇敢面对，关键是面对的时候我们要勇敢，要倾尽自己的全力。
英语长篇励志文章3
A New Look from Borrowed Time
By Ralph Richmond
Just ten years ago, I sat across the desk from a doctor with a stethoscope. “Yes,” he said, “there is a lesion in the left, upper lobe. You have a moderately advanced case…” I listened, stunned, as he continued, “You’ll have to give up work at once and go to bed. Later on, we’ll see.” He gave no assurances.
Feeling like a man who in mid-career has suddenly been placed under sentence of death with an indefinite reprieve, I left the doctor’s office, walked over to the park, and sat down on a bench, perhaps, as I then told myself, for the last time. I needed to think. In the next three days, I cleared up my affairs; then I went home, got into bed, and set my watch to tick off not the minutes, but the months. 2 ½ years and many dashed hopes later, I left my bed and began the long climb back. It was another year before I made it.
I speak of this experience because these years that past so slowly taught me what to value and what to believe. They said to me: Take time, before time takes you. I realize now that this world I’m living in is not my oyster to be opened but myopportunity to be grasped. Each day, to me, is a precious entity. The sun comes up and presents me with 24 brand new, wonderful hours—not to pass, but to fill.
I’ve learned to appreciate those little, all-important things I never thought I had the time to notice before: the play of light on running water, the music of the wind in my favorite pine tree. I seem now to see and hear and feel with some of the recovered freshness of childhood. How well, for instance, I recall the touch of thespringy earth under my feet the day I first stepped upon it after the years in bed. It was almost more than I could bear. It was like regaining one’s citizenship in a world one had nearly lost.
Frequently, I sit back and say to myself, Let me make note of this moment I’m living right now, because in it I’m well, happy, hard at work doing what I like best to do. It won’t always be like this, so while it is I’ll make the most of it—and afterwards, I remember—and be grateful. All this, I owe to that long time spent on the sidelines of life. Wiser people come to this awareness without having to acquire it the hard way. But I wasn’t wise enough. I’m wiser now, a little, and happier.
“Look thy last on all things lovely, every hour.” With these words, Walter de la Mare sums up for me my philosophy and my belief. God made this world—in spite of what man now and then tries to do to unmake it—a dwelling place of beauty and wonder, and He filled it with more goodness than most of us suspect. And so I say to myself, Should I not pretty often take time to absorb the beauty and the wonder, to contribute a least a little to the goodness? And should I not then, in my heart, give thanks? Truly, I do. This I believe.
英文长篇文章
Floating Amidst The Stars Stargazing Meditation Since the beginning of time, humans have gazed at the stars in the night sky with awe, seeking in their luminosity everything from answers to inspiration to guidance. We have emerged from our contemplations with stories of gods and goddesses, maps of the universe, astrology, astronomy, math, and art. We have worshipped, wondered, and even projected ourselves out into space in an attempt to understand their magical essence. We know more now than we ever have about what those celestial lights are, how far away they reside, and what will happen to them over time, but facts and information are still no substitute for experiencing them yourself. Gazing at the stars is no doubt one of the earliest forms of meditation practiced by human beings, and it is readily available to this day. If you live in a city, you may have a hard time seeing the stars, but a short drive can take you far enough beyond the city lights to reveal their glory. If you live in a rural setting, all you have to do is wait for the sun to set and the night to settle to get the show of your life, every night. If you make a habit of it, you will begin to know the seasonal changes of the night sky, deepening your connection to the earth and the universe in which you live. One of the best ways to stargaze is to lie down on a blanket so that your body can fully relax. This position allows your breath to move easily through your tranquil form as you settle down into the earth, connecting your consciousness to the sky. As you look deeply into its vastness, allowing your awareness to alternate between the pinpoints of light and the blue-black space that holds them, your breath expands and contracts your body, just as the universe expands and contracts to its own eternal rhythm. You may feel as if you are floating amidst the stars or that they are raining down upon you. You may feel peacefulness, joy, and connectedness, or any of a full range of emotions. Simply continue to breathe, experiencing the wonder of this universe and your place within it.
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