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OG3 历史 女性一定要接受教育,社会才会进步

2022-08-21 12:01 作者:剑哥备课笔记  | 我要投稿

文章分析:


Blurb


Passage 1

para 1:

That half the human race is excluded by the other

half from any participation in government; that they

are native by birth but foreign by law in the very land

where they were born; and that they are

property-owners yet have no direct influence or

representation: are all political phenomena

apparently impossible to explain on abstract

principle.【连续并列取其一,读懂一个就可以】 But 【读如首句】on another level of ideas, the question changes and may be easily resolved. The purpose of

all these institutions must be the happiness of the

greatest number. Everything that leads us farther

from this purpose is in error; everything that brings

us closer is truth. If the exclusion from public

employments decreed against women leads to a

greater sum of mutual happiness for the two sexes,

then this becomes a law that all Societies have been

compelled to acknowledge and sanction.


这些不平等的情况都是为了更大的共同幸福;


Societies 

para 2:

Any other ambition would be a reversal of our

primary destinies; and it will never be in women’s

interest to change the assignment they have received.


其他一切都是不对,女性不要造次;


in women’s interest 为了女性的利益


para 3:

It seems to us incontestable that our common

happiness, above all that of women, requires that

they never aspire to the exercise of political rights

and functions. Here we must seek their interests in

the wishes of nature. Is it not apparent, that their

delicate constitutions, their peaceful inclinations, and

the many duties of motherhood, set them apart from

strenuous habits and onerous duties, and summon

them to gentle occupations and the cares of the

home? And is it not evident that the great conserving

principle of Societies, which makes the division of

powers a source of harmony, has been expressed and

revealed by nature itself, when it divided the

functions of the two sexes in so obviously distinct a

manner? This is sufficient; we need not invoke

principles that are inapplicable to the question. Let us

not make rivals of life’s companions. You must, you

truly must allow the persistence of a union that no

interest, no rivalry, can possibly undo. Understand

that the good of all demands this of you.


女性本弱,不要强求。


exercise 

 

Passage 2

para 1:

Contending for the rights of woman, my main

argument is built on this simple principle, that if she

be not prepared by education to become the

companion of man, she will stop the progress of

knowledge and virtue; for truth must be common to

all, or it will be inefficacious with respect to its

influence ongeneral practice. 【首句表明态度,读句子读主干,修饰再现主干核心】And how can woman

be expected to co-operate unless she know why she

ought to be virtuous? unless freedom strengthen her

reason till she comprehend her duty, and see in what

manner it is connected with her real good? If

children are to be educated to understand the true

principle of patriotism, their mother must be a

patriot; and the love of mankind, from which an

orderly train of virtues spring, can only be produced

by considering the moral and civil interest of

mankind; but the education and situation of woman,

at present, shuts her out from such investigations. . . .


女性应该受教育。tw


investigations


para 2:

Consider, sir, dispassionately, these

observations—for a glimpse of this truth seemed to

open before you when you observed, “that to see one

half of the human race excluded by the other from all

participation of government, was a political

phenomenon that, according to abstract principles, it

was impossible to explain.” If so, on what does your

constitution rest? If the abstract rights of man will

bear discussion and explanation, those of woman, by

a parity of reasoning, will not shrink from the same

test: though a different opinion prevails in this

country, built on the very arguments which you use

to justify the oppression of woman—prescription.


女性应该和男性一样;kw1

读不懂这一段,靠下一段来理解又何妨~


para 3:

Consider—I address you as a legislator—

whether, when men contend for their freedom, and

to be allowed to judge for themselves respecting their

own happiness, it be not inconsistent and unjust to

subjugate women, even though you firmly believe

that you are acting in the manner best calculated to

promote their happiness? Who made man the

exclusive judge, if woman partake with him the gift

of reason?


女性应该和男性一样;kw2


para 4:

In this style, argue tyrants of every

denomination, from the weak king to the weak

father of a family; they are all eager to crush reason;

yet always assert that they usurp its throne only to be

useful. Do you not act a similar part, when you force

all women, by denying them civil and political rights,

to remain immured in their families groping in

the dark?


不给女性教育权跟之前的暴君有什么区别?



题型解析:


35

reason

sanity

40

line1 c.f. line 86

异中取同找让步


背景拓展:


Talleyrand

Charles-Maurice de Talleyrand-Périgord (/ˌtælɪrænd ˈpɛrɪɡɔːr/ 2 February 1754 – 17 May 1838), 1st Prince of Benevento, then 1st Duke of Talleyrand, was a French politician and diplomat. After theology studies, he became Agent-General of the Clergy in 1780 and represented the Catholic Church to the French Crown. He worked at the highest levels of successive French governments, most commonly as foreign minister or in some other diplomatic capacity. His career spanned the regimes of Louis XVI, the years of the French Revolution, Napoleon, Louis XVIII, and Louis-Philippe. Those he served often distrusted Talleyrand but, like Napoleon, found him extremely useful. The name "Talleyrand" has become a byword for crafty, cynical diplomacy.

夏尔·莫里斯·德塔列朗-佩里戈尔,法国资产阶级革命时期著名外交家,为法国资本主义革命的巩固做出了极大贡献。从18世纪末到19世纪30年代,曾在连续6届法国政府中,担任了外交部长、外交大臣,甚至总理大臣的职务。


但是他绝对没有那么简单!


从贵族阵营里分化出来的塔列朗,并不是一个真正的资产阶级革命者。他虽然也受过伏尔泰和卢梭的思想教育,但并不是他们的忠实信徒。他热爱、向往奢侈豪华的贵族生活,而对当时比贵族“粗俗”的资产阶级的衣着谈吐和生活方式,都深深厌恶和鄙视。但是他理智地预见到资产阶级是在上升的,势不可当的力量,必然会取得胜利而封建专制制度却如同风中残烛,将是一去不复返了。为了追求荣华富贵,他只有投靠那唯一能给他以可靠的官阶和金钱的资产阶级。


塔列朗离开了自己出身的贵族阶级,在资产阶级与封建残余势力浴血苦战的这几十年里,尽力为资产阶级服务。他帮助加强了资产阶级在教会中的地位,革新了外交工作,并为厉届政府制订有利的外交政策贡献了自己的才智。特别是在维也纳会议上,他为法国的领土完整并恢复法国的强国地位进行了顽强而有效的斗争。当然,他所取得的外交成就,主要是由于当时的国际条件造成的。但他充分施展了个人的才能,深谋远虑,手段灵活地利用各大国之间的矛盾和谈判对手的细微疏忽来达到有利于法国的目的,这还是应该肯定的。


塔列朗在其一生中,最为人们所不齿的是他的连续背叛。在法国当时政治风云变幻莫测的几十年里,许多著名政治家都上了断头台或者被迫流亡国外,而塔列朗每次都能逢凶化吉,除了短期流亡和下台外,总是能青云直上,永保高官厚禄,最后以84岁高龄,在自己华丽宫殿的病榻上寿终正寝。这种超人的政客手腕,不能不使人感到惊讶而又愤愤不平。


他总是在他的主子行将垮台之际暗中把笑脸转向未来的胜利者。他从路易十六转向共和国,从共和国转向督政府,又转向执政拿破仑,再从拿破仑转向复辟的波旁,最后从波旁又转向路易·菲力浦,这些弯曲的路都走通了。难怪有人说他整个一生“都在出卖那些收买了他的人”。


但是,塔列朗在自己的遗嘱中却说:回顾我的一生,我发现,对任何一个党派,在它自暴自弃之前,我从未背弃过它。这虽然是他为自己的辩护之词,却也不是完全没有一点道理的。表面上看来,他确实背叛了每一个他为之服务过的政权,但是,他并不是无原则地随心所欲地朝秦暮楚:他的每次转向都同当时最大的历史事件有关;而且在实质上,他从未背叛过刚刚巩固了胜利的资产阶级。就连他在1814年叛变到复辟的波旁王朝方面时,也还是千方百计地企图保留资产阶级的政策。


法国当时那么频繁的政权易手,恰恰是法国资产阶级取得胜利、巩固胜利的必经阶段。因此,塔列朗连续为6届政府服务,总的来说,只不过是顺应了不可抗拒的历史潮流。问题在于:他在每一次抛弃前一个政权、倒向后一个政权时,几乎总是使用暗中叛变的两面派手法,而不是采取光明正大、公开自己观点的方式。尤其应当指出的是,他为了打倒拿破仑,甚至不惜私通敌国,接受金钱,出卖国家机密,这种卑劣的政治品质和手段,将永远受到正直的人们的谴责。


Today, when speaking of the art of diplomacy, the phrase "he is a Talleyrand" is used to describe a statesman of great resourcefulness and craft.



Wollstonecraft

玛丽·沃斯通克拉夫特(1759-1797),英国启蒙时代著名的女性政论家、哲学家、作家与思想家,更是西方女权主义思想史上的先驱。在她短暂的写作生涯中,她写就了《女教论》、《玛丽:一篇小说》、《真实生活的原创故事》、《人权辩护》、《女权辩护》、《瑞典、挪威和丹麦短居书简》、《玛丽亚:女人的受罪》等作品。

《女权辩护:关于政治和道德问题的批评》(1792年)是沃斯通克拉夫特最知名的作品;在这本书里,她提出:女性并非天生地低贱于男性,只有当她们缺乏足够的教育时才会显露出这一点。她认为男性和女性都应被视为有理性的生命,并还继而设想了建立基于理性之上的社会秩序。在现今,沃斯通克拉夫特被视作是女权主义哲学家的鼻祖之一,而女权主义者们也经常会提到她的生活与作品。

Mary Wollstonecraft (/ˈwʊlstənkræft/, alsoUK: /-krɑːft/; 27 April 1759 – 10 September 1797) was an English writer, philosopher, and advocate of women's rights. Until the late 20th century, Wollstonecraft's life, which encompassed several unconventional personal relationships at the time, received more attention than her writing. Today Wollstonecraft is regarded as one of the founding feminist philosophers, and feminists often cite both her life and her works as important influences.

During her brief career, she wrote novels, treatises, a travel narrative, a history of the French Revolution, a conduct book, and a children's book. Wollstonecraft is best known for A Vindication of the Rights of Woman (1792), in which she argues that women are not naturally inferior to men, but appear to be only because they lack education. She suggests that both men and women should be treated as rational beings and imagines a social order founded on reason.

After Wollstonecraft's death, her widower published a Memoir (1798) of her life, revealing her unorthodox lifestyle, which inadvertently destroyed her reputation for almost a century. However, with the emergence of the feminist movement at the turn of the twentieth century, Wollstonecraft's advocacy of women's equality and critiques of conventional femininity became increasingly important.

After two ill-fated affairs, with Henry Fuseli and Gilbert Imlay (by whom she had a daughter, Fanny Imlay), Wollstonecraft married the philosopher William Godwin, one of the forefathers of the anarchist movement. Wollstonecraft died at the age of 38 leaving behind several unfinished manuscripts. She died eleven days after giving birth to her second daughter, Mary Shelley, who would become an accomplished writer and author of Frankenstein. 

谁能想到,她就是Mary Shelley的妈妈呢?


正当这个“离经叛道”的女人连同她的作品和主张被越来越多的人关注之时,玛丽的人生经历了极富戏剧性的变化——后人称之为“先驱的自我偏离”,而且正是这种偏离,曾一度损害了她作为女权主义先驱的声誉,动摇了她在女权主义运动史上的地位。


...


1798年1月,沃尔斯通克拉夫特的丈夫威廉姆·葛得汉的《女权辩护作者传》追忆了她反传统的一生,这也是对玛丽·沃尔斯通克拉夫特最早的批评研究。不幸的是该文不仅没有提升她的声誉,反而令她身后的一个多世纪声名狼藉。许多读者为书中的内容感到震惊:她不受婚姻制度束缚的爱恋、她的私生女、她曾经自杀的企图和传统信仰的丧失等。尽管《女权辩护》在1844年曾被再次发行,却影响甚微。之后,沃尔斯通克拉夫特的作品不再被印刷,直到19世纪80年代才有她的第二部传记出版。研究沃尔斯通克拉夫特的学者维吉尼亚·萨皮罗(Virginia Sapiro)指出在十九世纪沃尔斯通克拉夫特的书几乎无人问津,因为攻击她的评论家或是暗示或是直接声称“只有不自重的女人才会读她的书”。


浪漫主义诗人罗伯特·骚塞谴责戈德温“享受着把他死去的妻子剥个精光的快感”。在戈德温的回忆录中,沃斯通克拉夫特被描述成一个深陷感性之中而需要用他的理性来平衡的人;此外,与她个人的作品相比,戈德温还夸大了她在宗教上的怀疑主义。戈德温对沃斯通克拉夫特的描述影响了整个十九世纪对她的看法。


沃斯通克拉夫特的声誉被丈夫的一本回忆录毁坏了长达一个世纪之久。直到20世纪初,随着女权运动的兴起,沃斯通克拉夫特因她对妇女平等权益的倡导和她对传统女性价值观的批判,才逐渐受到评论界的重视。


随着20世纪60年代到70年代女性主义文学批评的兴起,对沃尔斯通克拉夫特作品的研究才出现了高潮。仅在20世纪70年代前期,相继就有六部沃尔斯通克拉夫特的传记出版印刷,此时她被看作是个自相矛盾而又令人好奇的人物。


在现代,批评界更注重通过阅读她的传记,分析她的女性身份定义以及她的作品对现代女性的地位和身份寻求的影响。


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