新編英語教程6-U7-Beauty中英翻譯新編英語教程6-U7-Beauty中英翻譯新編英語教程6-U7-Beauty中英翻譯資料僅供參考文件編號：2022年4月新編英語教程6-U7-Beauty中英翻譯版本號：A修改號：1頁次：1.0審核：批準(zhǔn):發(fā)布日期：Beauty SusanSontag FortheGreeks,beautywasavirtue:akindofexcellence.Personsthenwereassumedtobewhatwenowhavetocalllamely,enviouslywholepersons.IfitdidoccurtotheGreekstodistinguishbetweenaperson’s“inside”and“outside”,theystillexpectedthatinnerbeautywouldbematchedbybeautyoftheotherkind.Thewell-bornyoungAthenianswhogatheredaroundSocratesfounditquiteparadoxicalthattheirherowassointelligent,sobrave,sohonorable,soseductiveandsougly.OneofSocratesmainpedagogicalactswastobeuglyandteachthoseinnocent,nodoubtsplendid-lookingdisciplesofhishowfullofparadoxeslifereallywas.

TheymayhaveresistedSocrates’lessons.Wedonot.Severalthousandyearslater,wearemorewaryoftheenchantmentsofbeauty.Wenotonlysplitoffwiththegreatestfacility-the“inside”(character,intellect)fromthe“outside”(looks):butweareactuallysurprisedwhensomeonewhoisbeautifulisalsointelligent,talentandgood.

ItwasprincipallytheinfluenceofChristianitythatdeprivedbeautyofthecentralplaceithadinclassicalidealsofhumanexcellence(virtusinlatin)tomoralvirtueonly,Christianitysetbeautyadrift-asanalienated,arbitrary,superficialenchantment.Andbeautyhascontinuedtoloseprestige.Forclosetotwocenturiesithasbecomeaconventiontoattributebeautytoonlyoneofthetwosexes:thesexwhich,howeverFair,isalwaysSecond.Associatingbeautywithwomenhasputbeautyevenfurtheronthedefensive,morally.

Abeautifulwoman,wesayinEnglish.Butahandsomeman.“Handsome”isthemasculineequivalentof-andrefusalof-acomplimentwhichhasaccumulatecertaindemeaningovertones,bybeingresolvedwomenonly.ThatonecancallamaninFrenchandinItaliansuggeststhatcatholiccountries,unlikethosecountriesshapedbytheProtestantversionofChristianity,stillretainsomevestigesofthepaganadmirationforbeauty.Butthedifferences,ifoneexists,isofdegreesonly.IneverymoderncountrythatisChristianorpost-Christian,womenarethebeautifulsextothedetrimentofthenotionofbeautyaswellasofwomen.

Tobecalledbeautifulisthoughttonamesomethingessentialtowomen’scharacterandconcerns.(Incontrasttomenwhoseessenceistobestrongorcompetent).Itdoesn’ttakesomeoneinthethroesofadvancedfeministawarenesstoperceivethatthewaywomenaretaughttobeinvolvedwithbeautyencouragesnarcissism,reinforcesdependenceandimmaturity.Everybody(womenandmen)knowsthat.Foritis”everybody”,awholesociety,thathasidentifiedwithcaringaboutwhatoneisanddoesandonlysecondarily,ifatall,abouthowonelooks.)Giventhesestereotype,itisonwonderthatbeautyenjoys,atbest,arathermixedreputation.

Itisnot,ofcourse,thedesiretobebeautifulthatiswrongbuttheobligationtobeortotry.Whatisacceptedbymostwomenasaflatteringidealizationoftheirsexisawayofmakingwomenfeelinferiortowhattheyactuallyare,ornormallygrowtobe.Fortheidealofbeautyisadministeredasaformofself-oppression.Womenaretaughttoseetheirbodiesinparts,andtoevaluateeachpartseparately.Breasts,feet,hips,waistlineneck,eyes,nose,complexion,hair,andsoon,eachinturnissubmittedtoananxious,fretful,oftendespairingscrutiny.Evenifsomepassmuster,somewillalwaysbefoundwanting.Nothinglessthanperfectionwilldo.

Inmen,goodlooksisawhole,somethingtakeninataglance.Itdoesnotneedtobeconfirmedygivingmeasurementsofdifferentregionsofthebody,nobodyencouragesamantodissecthisappearance,featurebyfeature.Asforperfection,thatisconsideredtrivial-almostunmanly.Indeed,intheideallygood-lookingmanasmallimperfectionorblemishisconsideredpositivelydesirable.Accordingtoonemoviecritic(awoman)whoisadeclaredRobertRedfordfan,itishavingthatclusterofskin-coloredmolesononecheekthatsavesRedfordfrombeingmerelya“prettyface.”Thinkofthedepreciationofwomen,aswellasofbeauty,thatidimpliedinthatjudgment.

“Theprivilegesofbeautyareimmense.”saidCocteau.Tobesure,beautyisaformofpower.Anddeservedlyso.Whatislamentableisthatitistheonlyformofpowerthatmostwomenareencouragedtoseek.Thispowerisalwaysconceivedrelationtomen;itisnotthepowertodothatbutthepowertoattract.Itisapowerthatnegatesitself.Forthispowerisnotonethatcanbechosenfreely,atleast,notbywomen,orrenouncedwithoutsocialcensure.

Topreen,forawoman,canneverbejutapleasure.Itisalsoaduty.Itisherwork.Ifawomandoserealwork,andevenifshehasclambereduptoaleadingpositioninpolitics,law,medicine,business,orwhatever,sheisalwaysunderpressuretoaconfessthatshestillworksatbringattractive.ButinsofarassheiskeepingupasoneoftheFairSex,shebringsundersuspicionherverycapacitytobeobjective,professional,authoritative,thoughtful.Damnediftheydo-womenare.Anddamnediftheydon’t.

Onecouldhardlyaskformoreimportantevidenceofthedangersofconsideringpersonsassplitbetweenwhatis“inside”andwhatis“outside”thanthatinterminablehalf-comichalf-tragictale,theoppressionofwomen.Howeasyitistostartoffbydefiningwomenascaretakersoftheirsurfaces,andthentodisparagethem(orfindthemadorable)forbeing“superficial”.Itisacrudetrap,andithasworkedfortoolong.Buttogetoutofthetraprequiresthatwomengetsomecriticaldistancefromtheexcellenceandprivilegewhichisbeauty,enoughdistancetoseehowmuchbeautyitselfhasbeenabridgedinordertopropupthemythologyofthe“feminine”.Thereshouldbeawayofsavingbeautyfromwomen,andforthem.

對于古希臘人來說，美麗是一種美德：一種出色表現(xiàn)。這樣的人在今天會理所當(dāng)然而又無不受嫉妒地被人們稱為"完整"的人。即使古希臘人真的曾經(jīng)將一個個體的"內(nèi)在"與"外在"區(qū)分開來，他們依然會期望這個個體的內(nèi)在美能夠與他其他方面的美相匹配。當(dāng)那些出身良好的年輕雅典人聚集在蘇格拉底周圍時，他們發(fā)現(xiàn)了一個非常矛盾的事實：他們的英雄是如此地睿智，如此英勇，如此高貴，如此有誘惑力——而且，如此其貌不揚。蘇格拉底用自己的丑陋給他的那些天真無邪的，無疑也是非?？∶赖氖纪絺兩系钠渲凶钪匾囊还?jié)課就是：生活中充滿了矛盾。

他們也許聽不進(jìn)去導(dǎo)師的教誨。但是我們不會。幾千年以后的今天，我們變的更加小心翼翼地對待美麗之銷魂。我們不但十分輕而易舉地把二者——"內(nèi)在"（品質(zhì)，智慧）與"外在"（外表）分割開，實際上，當(dāng)我們看到一個人既漂亮同時又聰明，有才干，善良的時候，我們會感到很驚訝。

人們將美麗從古典的人類理想的中心地位中分裂出來，主要是受到了基督教的影響。為了將出色（在拉丁文中是virtus,與美德的virtue同源）的范圍縮小到僅僅是道德上的出色，基督教將美麗流放了——使它成為一種疏遠(yuǎn)的，恣意的，膚淺的誘惑。而美麗的威望不斷地流失。在長達(dá)近兩個世紀(jì)中，美麗約定俗成地變得只能用于形容兩性中其中一性：即無論多么"公平對待"，依然是排在"第二位"的那一性。把美麗與女人聯(lián)系起來使美麗陷入道德上愈加不利的境地。

一個美麗的女人，我們在英語中是這么說的。但是，我們會說一個英俊的男人。英俊是美麗的陽性的對等物，同時也是一種藐視。美麗一詞現(xiàn)在專用于女人，它當(dāng)中積聚著一定的貶抑的弦外之音。在法語和意大利語中，仍有稱一個男性"美麗"的現(xiàn)象，這說明與那些被新教的基督教教義塑造的國家不同，天主教國家中還殘存著一些對美麗的異端贊美的痕跡。但是如果真的有什么區(qū)別的話，那只是程度上的。在所有現(xiàn)代國家中，無論是基督教國家還是后基督教國家，女性都是"美麗的性別"——這是對美麗本身同時也是對女性本身的貶損。

渴望被稱為美麗被認(rèn)為是道出了女性性格的本質(zhì)與她們所關(guān)心事物的核心。（與男性形成對比——他們的核心是強壯，高效，強競爭力）不需要具有先進(jìn)女權(quán)主義者的敏銳洞察力，人們也能夠察覺到，女性被引導(dǎo)向美麗的過程實質(zhì)上鼓吹了自戀主義，加重了女性的依賴性和不成熟性。每個人（男人和女人）都心照不宣。"每一個個體"，也就全社會，都默認(rèn)了"女性化"就是關(guān)心一個人看上去怎樣，（與男性化的關(guān)心一個人是怎樣，干得怎樣，然后才有可能再關(guān)心一個人長得怎樣形成了對比）考慮到這些思維定勢，無怪乎美麗一詞，最多只能享有一種不純的名聲。

當(dāng)然，渴望美麗本身并沒有錯，錯就錯在當(dāng)追求美變成了一種義務(wù)去完成，或者去嘗試。使女性覺得自己比實際的她,或者說正常成長的她要低一籌，是一種被女性廣泛接受的諂媚的性別理想化。因為追求理想的美在實際操作中已成為一種自我壓抑的形式。女性被引導(dǎo)去把她們身體的各部分拆分開來看待，然后獨立地衡量各部分。胸部，腿，臀部，腰身，頸部，眼睛，鼻子，膚色，頭發(fā)，等等——每一樣都被置于焦急的，難于取悅的，時常是近乎絕望的細(xì)察之中。即使一些過關(guān)了，肯定還有不足之處。不達(dá)到完美誓不罷休。

在男