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苏北《我们心中的天际线呢?》英译

2015-06-24    来源:网络    【      美国外教 在线口语培训

苏北《我们心中的天际线呢?》英译

我们心中的天际线呢?

苏北

低俗化的电视相亲节目风波在“宁愿坐在宝马车中哭泣”拜金话语的热议中刚刚过去,炫富式的“全球私人甄选佳丽”又在风水大师坐镇,数千名单身女竞相参加海选中拉开帷幕……这样的故事还会一再上演,我们只是在大众的道德叩问中撩开了又一层社会面纱而已。

什么时候,我们对金钱崇拜,对财富炫耀,从抑制、批判、抵抗,演变成麻木、默然、包容,进而转换为今天的附和、向往、张扬?什么时候,我们在多元化、世俗化、市场化的现代话语中,将利己主义、享乐主义,日常化、合理化、漂白化?诚然,“随着时代的变更,观念也在改变”,但是这种改变应该是文明的进步,而非道德的蜕化。诚然,“勇敢地表达对金钱的宠爱,是一种进步”,但这是社会环境的宽容,而绝非意味生活品质的提升。诚然,“追求更美好的生活是人类的本性”,但拜金从来就不等同于美好。诚然,“生活的选择是个体的自由”,但这种自由掩盖不了群体的主体意识的失落。有学者坦言:“这是一种典型的感情、婚姻和良心的现金交易,家庭已不是温馨的港湾,仅仅停留在物质层面,这是社会转型期出现的金钱崇拜和家庭婚姻关系的异化。”这种公然的拜金、分明的异化,正肆意侵蚀着社会良知,扭曲着主流价值,伤害着世道人心。

这是一个市场经济的时代。商品的交换价值,侵袭着心灵世界,物化着社会关系 这是一个大众消费的时代。人们的生活目的、愿望、抱负和梦想发生了改变。这是一个价值重估的时代。在急剧的社会转型期,伴随着财富分配的失衡、生存环境的劣化和多元文化的冲击,主流价值的凝聚力正被弱化。但是,这并不能成为我们纵容拜金主义现象的理由。

一双“看得见的手”终于强势干预:政府有关部门敲响了警钟,亮出了红牌。但是,这并不能成为社会遏制拜金主义现象唯一的依赖。

更需要的,是道德的自我救赎。

社会良知,公民责任,生命伦理,是每一个人应当坚守的道德底线,应当完善的生活方式。无数的平凡人物,草根英雄,在生活的艰难困苦和社会的边缘挤压中,捍卫着做人的良知和尊严,守护着自己的一片精神家园。

价值的社会引领,同样不可或缺。作为社会公器的传媒,理当倡导健康、良性的人生观、价值观。一夜暴富的神话故事,挥金如土的眼球效应,官员明星的傍款现象……在对现实社会的误导中,对广大观众的戕害中,恣意张扬拜金,何谈社会责任?财富,代表着成功,意味着高贵,象征着品位……在这样的评价谱系中,何谈劳动者的地位和尊严?

我们必须直面拜金主义现象背后日益显现的社会动因:房奴,孩奴,蜗居,蚁族,这是值得关注的年轻一代的生存;踏实劳动,为什么脱贫致富那么难?艰苦奋斗,为什么改变命运那么难?这是值得深思的底层民众的诘问。

我们的心灵就如一座座城市。城市的空间已经被日益高耸的混凝土森林所包围,所裹挟,所遮蔽。怎样去解放生命的本真,在拜金的抵抗中,在精神的超拔中,去还原那一道道深远、壮丽的天际线呢?

译文:

Where Is the Skyline in Our Heart?

Hardly had the storm subsided in the heated discussion about a naked money-worship as shown in the saying “I prefer to weep sitting in a BMW” by a girl in a vulgar TV match-up program when the “global private beauty selection” raised its curtain, which is a wealth flaunting event and in which thousands of single women participated with the very attendance of Fengshui masters… Such stories will be put on again and again. We have but lifted another veil of society amongst the masses’ loud questioning on morals of such events.
When did we change our attitude towards money worshiping and wealth flaunting from restraining, criticizing and resisting to being numb, silent, forgiving, and finally to echoing, longing for and publicizing? When did we routinize, rationalize and whitewash egoism and pleasure seeking in the modern discourse that has been pluralized, secularized and marketized? It is true that “concepts change along with the change of times”, however, such change should reflect the progress of civilization and not the degeneration of morality. It is true that “it is a progress to boldly express one’s love of money”, however, this shows the tolerance of social environment and does not mean improvement of life quality. It is true that “it is the nature of human beings to pursue a better life”, however, money worship can never be equated with a better life. It is true that “the choice of way of living is the freedom of every individual”, however, such money worship and obvious blatant alienating are recklessly corroding social conscience, distorting mainstream value and hurting the world and public feeling.

Ours is an era of market economy, in which the exchange value of goods is invading the world of our mind and materializing social ties. Ours is an era of massive consumption, which has changed people’s purpose of lives, wishes, ambitions, and dreams. Ours is an era of revaluation, a period of sharp economic transition, in which the cohesive force is being weakened along with the imbalance of the distribution of social wealth and deterioration of the living environment and under the pounding of pluralistic culture. However, none of these can justify tolerance, let alone instigation, of money worship.

A pair of “visible hands” have finally come out to give forceful intervention: Concerned governmental departments have sounded the alarm bell and showed the red card, which, however, cannot be relied on as the only means to contain money worshiping.

What we need more urgently is self-salvation of morality.
Social conscience, citizen’s duty and ethics form the bottom line of morality with which everyone must comply. Numerous ordinary people and grass-root heroes are defending the conscience and dignity of mankind and guarding their spiritual homeland when they are burdened by hardship of life and squeezed to live on the edge of society.

But the guidance of social value is also indispensable. As a social public means, media should advocate healthy and fine outlook of life and values. How can we talk about social duty when people are misled and their minds are harmed by mythic stories such as getting rich overnight, eyeball effect of squandering money like dust, and officials and stars currying favor with sugar daddies…? How can we talk about the honored position and dignity of laborers by an appraisal system in which wealth stands for success, means noble and symbolizes good taste?

We must face up to the ever-obvious social causes behind all these: slaves of house, slaves of child, living in snail-shell-like houses and the “ant tribe”. These terms reveal how the young generation are living, which is worthy of our attention. They are working hard, but why is it very difficult for them to shake off poverty and build up their own fortune? They are struggling perseveringly, but why is it impossible for them to change their fate? These are questions asked by the grass roots that deserve our careful thinking.

Our soul is like cities, whose space has been hemmed in and obscured by ever growing concrete forests. How can we restore that remote beautiful skyline in our heart?

(陈德彰 译)



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