高级英语二unit8教学内容.docx
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1、高级英语二unit8精品文档The Worker as Creator or MachineUnless man exploits(开采) others, he has to work in order to live. However primitive and simple his method of work may be, by the very fact of production, he has risen above the animal kingdom; rightly has he been defined as the animal that produces. But w
2、ork is not only an inescapable(不可避免的,逃避不了的) necessity for man. Work is also his liberator(民族)解放者,解救者) from nature, his creator as a social and independent being. In the process of work, that is, the molding(成型) and changing of nature outside of himself, man molds and changes himself. He emerges from
3、 nature by mastering her; he develops his powers of co-operation, of reason, his sense of beauty. He separates himself from nature, from the original unity with her, but at the same time unites himself with her again as her master and builder. The more his work develops, the more his individuality(个
4、人) develops. In molding nature and re-creating her, he learns to make use of his powers, increasing his skill and creativeness. Whether we think of the beautiful paintings in the caves of Southern France, the ornaments(装饰) on weapons among primitive people, the statues(雕像,塑像) and temples of Greece,
5、the cathedrals of the Middle Ages, the chairs and tables made by skilled craftsmen, or the cultivation of flowers, trees or corn by peasants-all are expressions of the creative transformation of nature by mans reason and skill.人只要不剥削他人,就得靠劳动来求生存。不论其劳动方式是多么原始,多么简单,仅凭从事生产性劳动这一事实,就足以使人超出动物界。把人定义为“从事生产的
6、动物” 是很有道理的。但对于人来说,劳动不仅是必不可少的生存条件。劳动还使他从自然界中解放出来,成为一个不依附于自然界的社会的人。在劳动过程中,即在模铸和改造其自身以外的自然界的过程中,人也模铸和改造了他自己。人由征服自然、驾驭自然才最终达到超出自然的境界,并进而逐步增强了自己的协作能力、思维能力和审美能力。他将自己从自然界,从自己与自然结成的原始统一体中分离出来,同时又以主人翁和建设者的身分重新与自然相结合。人的劳动方式越进步,其个性特征也就发挥得越充分。在塑造和改造自然的过程中,人逐步学会了如何充分利用自己具有的各种能力,增进自己的技艺和创造性。无论是法国南部洞穴中的美丽绘画,原始人所用武
7、器上的纹饰图案,希腊的雕像和神殿,还是中世纪的教堂建筑,能工巧匠制作的桌椅,乃至农民培育出来的花木五谷等等这些无一不是人利用自己的思维能力与技艺创造性地改造大自然的具体例证。In Western history, craftsmanship, especially as it developed in the thirteenth and fourteenth centuries, constitutes(建立) one of the peaks in the evolution of creative work. Work was not only a useful activity, bu
8、t one which carried with it a profound satisfaction. The main features of craftsmanship have been very lucidly(清透地,透明地) expressed by C. W. Mills. There is no ulterior(隐秘的) motive in work other than the product being made and the processes of its creation. The details of dally(随随便便地对待) work are meani
9、ngful because they are not detached(分离的,分开的) in the workers mind from the product of the work. The worker is free to control his own working action. The craftsman is thus able to learn from his work; and to use and develop his capacities and skills in its prosecution(控告,起诉,检举). There is no split of
10、work and play, or work and culture. The craftsman s way of livelihood determines and infuses(灌输,加入(一种特性) his entire mode of living.在西方历史上,手工技艺,尤其是十三、十四世纪中发展起来的手工技艺构成了人类创造性劳动发展史上的一个顶峰。那时的劳动不仅是一项有现实价值的活动,而且是一项给人以巨大的满足的活动。有关手工技艺的主要特征,美国社会学家米尔斯曾作过清楚的说明。他说,“除了劳动者对于被制造的产品和制造产品的生产过程本身的兴趣之外,劳动并无其他的深层动机。日常工作
11、的细枝末节之所以有意义,是因为在劳动者的心目中,它们与劳动的产品密不可分。劳动者不受任何约束地主宰自己的劳动行为。这样,工匠艺人便能通过劳动过程来学习劳动技艺,并且在劳动过程中应用和提高自己的劳动技艺。工作和娱乐、工作和文化活动融为一体。工匠艺人的谋生手段决定并影响着其生活方式。”With the collapse of the medieval structure, and the beginning of the modern mode of production, the meaning and function of work changed fundamentally, especi
12、ally in the Protestant countries(新教国家). Man, being afraid of his newly won freedom, was obsessed(着迷的) by the need to subdue(征服) his doubts and fears by developing a feverish(发烧的,有热病症状的) activity. The out-come of this activity, success or failure, decided his salvation(拯救,救助), indicating whether he w
13、as among the saved or the lost souls. Work, instead of being an activity satisfying in itself and pleasurable, became a duty and an obsession . The more it was possible to gain riches by work, the more it became a pure means to the aim of wealth and success. Work became, in Max Webers terms, the chi
14、ef factor in a system of inner-worldly asceticism(内在的禁欲主义) , an answer to mans sense of aloneness and isolation.随着中世纪社会结构的瓦解和现代生产方式的出现,劳动的社会意义和作用发生了根本性的变化,这一变化在新教国家尤为显著。人们对于自己新近获得的自由感到害怕,而为了克服自己的疑惧,他就必须进行某种狂热的活动。这种活动的结果,或成或败,就决定着他的命运和灵魂的归宿,标志着他死后是将进天堂还是入地狱。于是,劳动便成了一种义务,一种烦恼,而不再是一种能使人满足和愉快的活动。靠劳动发财致富
15、的可能性越大,劳动就越发变成了一种纯粹的升官发财的手段。用马克斯韦伯的话说,劳动已成为“内心世界禁欲主义”思想体系中的一个主要因素,解决人们内心的寂寞和孤独感的一种办法。However, work in this sense existed only for the upper and middle classes, those who could amass(积累,积聚) some capital and employ the work of others. For the vast majority of those who had only their physical energy t
16、o sell, work became nothing but forced labor. The worker in the eighteenth or nineteenth century who had to work sixteen hours if he did not want to starve was not doing it because he served the Lord in this way, nor because his success would show that he was among the chosen ones, but because he wa
17、s forced to sell his energy to those who had the means of exploiting it. The first centuries of the modern era find the meaning of work divided into that of duty among the middle class, and that of forced labor among those without property.不过,这种意义的劳动也只是对于那些能够积累一些资本并雇用他人劳动的中、上层阶级而言才存在的,而对于那仅有劳动力可供出卖的
18、绝大多数人来说,劳动只不过是一种强迫劳役。十八、十九世纪的工人,若是不想饿死,便得一天劳动十六个小时。他这样做,并不是要以此侍奉上帝,也不是为以工作上的成功来证明他属于“上帝的选民”之列,而是因为他迫于无奈,不得不向那些拥有剥削手段的人出卖自己的劳动力。现代史开初的几个世纪中,劳动的意义划分为两种:对于中产阶级来说是义务,而对于无产者来说则是强迫劳役。The religious attitude toward work as a duty, which was still so prevalent(流行的,盛行的) in the nineteenth century, has been cha
19、nging considerably(相当,非常,颇) in the last decades. Modern man does not know what to do with himself, how to spend his lifetime meaningfully, and he is driven to work in order to avoid an unbearable boredom. But work has ceased to be a moral and religious obligation in the sense of the middle class att
20、itude of the eighteenth and nineteenth centuries. Something new has emerged. Ever-increasing production, the drive to make bigger and better things, have become aims in themselves, new ideals. Work has become alienated(感到孤独的,不合群的) from the working person.视劳动为一项义务的宗教观念在十九世纪还十分流行,但最近几十年来,这种宗教观念正经历着重大的
21、演变。现代人不知道自己该做些什么,怎样才能有意义地度过自己的一生,只是为了逃避无所事事所造成的寂寞无聊,才被迫去参加劳动。但劳动已不再被人们以十八、十九世纪的中产阶级的那种态度看作是一种道德和宗教上的义务。新的观念产生了。不断地提高生产,追求更大更、好地东西,这些本身已成了劳动的目的,成了新的理想。劳动与劳动者的关系开始异化了。What happens to the industrial worker? He spends his best energy for seven or eight hours a day in producing something. He needs his wo
22、rk in order to make a living, but his role is essentially a passive(被动的) one. He fulfills(履行(诺言等) a small isolated function in a complicated and highly organized process of production, and is never confronted with his product as a whole, at least not as a producer, but only as a consumer, provided h
23、e has the money to buy his product in a store. He is concerned neither with the whole product in its physical aspects nor with its wider economic and social aspects. He is put in a certain place, has to carry out a certain task, but does not participate in the organization or management of the work.
24、 He is not interested nor does he know why one produces this, instead of another commodity(商品)what relation it has to the needs of society as a whole. The shoes, the cars, the electric bulbs, are produced by the enterprise, using the machines. He is a part of the machine, rather than its master as a
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- 高级 英语 unit8 教学内容
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