| 歌曲 | 与历史有关的几个理论(2/6) |
| 歌手 | 英语听力 |
| 专辑 | 专八mini系列 |
| Thus, there have developed many schools of thought on the subject, each of which attempts to give coherence to the human past by fitting it into the framework of a theory of history. Now, let's take a look at one of these theories, it is assumed that man continually progress. He has evolved from a lower to a higher form of being, and he continues to evolve. This evolution takes place both in terms of his potentials and his abilities to actualize these potentials. If one holds this theory, one feels that modern man must be more intelligent and civilized today than his ancestors, as well as physically and morally superior to them. One further assumes that this progress will continue into an ever more glorious future. Here deduction often ends and dreams of Utopia begin, for it seems that most of us find it hard to think of the human race developing into a race of angels. All in all, as theory of history, the above view has had many eminent supporters. It might be well to mention here a variation on this theory that used to be popular, namely the idea that man rose from a low condition to a Golden Age at some time in the remote past, and that things have gone straight downhill ever since. Many eminent men have found a sort of gloomy comfort in this idea, but science has now opened up possibilities for the future which make this theory less defendable. Perhaps for this reason the theory has little modern support. | |
| 因此,在这方面发展出许多学说。每种学说均试图通过置于一个历史理论的框架中使它们各自同人类的过去相吻合。现在,让我们看看其中的一个理论---认为人类是不断进步的。人类的存在形式已逐渐从低级向高级进化，而且将持续向更高级进化。这种进化使他能够实现他的潜力。如果有人支持这个理论,那么他会觉得现代人一定比他的祖先更聪明、更有文化,并且更加身强体健、品德高尚。有人甚至觉得这一进步将发展为一个前所未有的繁荣的未来。这种情况下往往导致推理演绎的结束成全了一个乌托邦梦想的开始，,因为似乎大多数人很难想到人类会变成天使。总之,作为历史理论,上述观点有许多杰出的支持者。在这值得一提的是这个曾盛兴一时的理论经历变数，它认为人类在久远过去的某个时间从一个低条件的环境进入到一个黄金时代，可是随后便江河日下。许多杰出的人们已经发现这个说法含有一种悲观的慰藉,但是现在科学已经揭开了未来的可能性,这一理论更站不住脚了。兴许也正因此现代几乎没有人再支持这个理论。 |
| Thus, there have developed many schools of thought on the subject, each of which attempts to give coherence to the human past by fitting it into the framework of a theory of history. Now, let' s take a look at one of these theories, it is assumed that man continually progress. He has evolved from a lower to a higher form of being, and he continues to evolve. This evolution takes place both in terms of his potentials and his abilities to actualize these potentials. If one holds this theory, one feels that modern man must be more intelligent and civilized today than his ancestors, as well as physically and morally superior to them. One further assumes that this progress will continue into an ever more glorious future. Here deduction often ends and dreams of Utopia begin, for it seems that most of us find it hard to think of the human race developing into a race of angels. All in all, as theory of history, the above view has had many eminent supporters. It might be well to mention here a variation on this theory that used to be popular, namely the idea that man rose from a low condition to a Golden Age at some time in the remote past, and that things have gone straight downhill ever since. Many eminent men have found a sort of gloomy comfort in this idea, but science has now opened up possibilities for the future which make this theory less defendable. Perhaps for this reason the theory has little modern support. | |
| yīn cǐ, zài zhè fāng miàn fā zhǎn chū xǔ duō xué shuō. měi zhǒng xué shuō jūn shì tú tōng guò zhì yú yí gè lì shǐ lǐ lùn de kuàng jià zhōng shǐ tā men gè zì tóng rén lèi de guò qù xiāng wěn hé. xiàn zài, ràng wǒ men kàn kàn qí zhōng de yí gè lǐ lùn rèn wéi rén lèi shì bù duàn jìn bù de. rén lèi de cún zài xíng shì yǐ zhú jiàn cóng dī jí xiàng gāo jí jìn huà, ér qiě jiāng chí xù xiàng gèng gāo jí jìn huà. zhè zhǒng jìn huà shǐ tā néng gòu shí xiàn tā de qián lì. rú guǒ yǒu rén zhī chí zhè gè lǐ lùn, nà me tā huì jué de xiàn dài rén yí dìng bǐ tā de zǔ xiān gèng cōng míng gèng yǒu wén huà, bìng qiě gèng jiā shēn qiáng tǐ jiàn pǐn dé gāo shàng. yǒu rén shèn zhì jué de zhè yī jìn bù jiāng fā zhǎn wèi yí gè qián suǒ wèi yǒu de fán róng de wèi lái. zhè zhǒng qíng kuàng xià wǎng wǎng dǎo zhì tuī lǐ yǎn yì de jié shù chéng quán le yí gè wū tuō bāng mèng xiǎng de kāi shǐ,, yīn wèi sì hū dà duō shù rén hěn nán xiǎng dào rén lèi huì biàn chéng tiān shǐ. zǒng zhī, zuò wéi lì shǐ lǐ lùn, shàng shù guān diǎn yǒu xǔ duō jié chū de zhī chí zhě. zài zhè zhí de yī tí de shì zhè gè céng shèng xìng yī shí de lǐ lùn jīng lì biàn shù, tā rèn wéi rén lèi zài jiǔ yuǎn guò qù de mǒu gè shí jiān cóng yí gè dī tiáo jiàn de huán jìng jìn rù dào yí gè huáng jīn shí dài, kě shì suí hòu biàn jiāng hé rì xià. xǔ duō jié chū de rén men yǐ jīng fā xiàn zhè gè shuō fǎ hán yǒu yī zhǒng bēi guān de wèi jiè, dàn shì xiàn zài kē xué yǐ jīng jiē kāi le wèi lái de kě néng xìng, zhè yī lǐ lùn gèng zhàn bu zhù jiǎo le. xīng xǔ yě zhèng yīn cǐ xiàn dài jī hū méi yǒu rén zài zhī chí zhè gè lǐ lùn. |