1、第六单元To hold this opinion, however, is little short of treason in America. A boy or girl who leaves college is branded a failure and the right to fail is one of the few freedoms that this country does not grant its citizens. 然而在美国，持有这种观点差不多就是背叛。中途离开学的孩子们被丑化成失败者失败的权利是少数几个美国政府没有赋予国民的自由之一。The American d
2、ream is a dream of “getting ahead,” painted in strokes of gold wherever we look. Our advertisements and TV commercials are a hymn to material success, our magazine articles a toast to people who made it to the top.美国之梦是“成功”之梦，凡是我们放眼之处都是一片金光灿烂。宣传广告和电视广告歌颂物质方面的成功，杂志文章赞誉到达成功顶峰的人。 Smoke the right cigare
3、tte or drive the right car so the ads imply and the girls will be swooning into your deodorized arms or caressing your expensive lapels. Happiness goes to the man who has the sweet smell of achievement. He is our national idol, and everybody else is our national fink. (Para. 3)广告暗示你：吸适当的烟、开适当的车，女孩们就
4、会昏倒在你那没有异味的肩膀之下，抚摸你那昂贵的衣领。幸福只青睐那些散发出成功的甜蜜气味的人。他是全体国民的偶像，其他所有人则是国家的蛀虫。第八单元Funny. This is how the U. S. was supposed to be. In a famous series of essays collected in his 1976 book, The Cultural Contradictions of Capitalism, Daniel Bell noted how the decline of the Protestant small-town ethic had unhin
5、ged American capitalism from its moral foundation in the intrinsic value of work. 真是可笑！这本该是美国的模样嘛！丹尼尔 贝尔 1976 年出版资本主义文化矛盾一书, 书中收录的一系列著名文章，他描述了新教徒小镇式道德观的衰落怎样动摇了美国资本主义的道德基础和对工作内在价值的认识。By the 1960s, Bell argued, “The cultural justification of capitalism (had) become hedonism, the idea of pleasure as a
6、way of life.”20 世纪 60 年代，贝尔声称， “资本主义文化经过拨乱反正已变成了享乐主义文化，享受成为生活的一种方式。 ”In a 1969 cover story titled “California: A State of Excitement”, Time reported that, as most Americans saw it, “the good, godless, gregarious pursuit of pleasure is what California is all about I have seen the future, says the new
7、ly returned visitor to California, and it plays.” (Para. 4)1969 年时代周刊一篇名为加利福尼亚：充满刺激之州的封面故事中写道， “追寻美好的、非宗教的、交际性的快乐已经成了加利福尼亚的全部。每个刚去过加州的人都说，我看到了未来，自由自在的娱乐在发挥作用。 ”当时绝大多数美国人对报道中提及的情况都是有目共睹的。第五单元Male breadwinning and female childrearing have been the pattern of social life throughout history, albeit not
8、always in quite so extreme a form as found in modern societies over the past century and a half.Except perhaps for adult pair-bonds in which no young children are involved, where much social experimentation is possible, it is foolhardy to think that the nuclear family can or should be entirely scrap
9、ped. When children become a part of the equation, fundamental biological and social constraints come into play such as the importance of mothers to young children and central elements of the nuclear family are dismissed at societys peril. Rather than strive for androgyny and be continuously frustrat
10、ed and unsettled by our lack of achievement of it, we would do much better to more readily acknowledge, accommodate, and appreciate the very different needs, sexual interests, values, and goals of each sex.And rather than the unisex pursuit of “freedom with a male bias,” we should be doing more to f
11、oster a culture in which the traditional female values of relationship and caring are given a higher priority and respect. (Para. 13)男人挣钱养家、女人生儿育女是有史以来天经地义的社会生活模式，虽然这种模式并不总如过去一个半世纪现代社会中表现得那样极端。也许除了在没有年幼儿童的成人伴侣中可以进行很多社会实验，认为核心家庭可以或者应该被完全抛弃是极其鲁莽的。当孩子成为综合考虑因素的一部分时，基本的生理和社会限制就开始发挥作用比如母亲对幼小儿童的重要性如果抛弃核心家庭
12、的中心元素，社会将会承担极大的风险。与其努力同时承担男性挣钱养家和女性生儿育女的双重责任，并为自己不能达到目的而不断地感到失望和不安，不如我们更坦然地承认、考虑、并欣赏不同性别的截然不同的需求、性兴趣、价值观和目标，这样我们会做得更好。与其不分男女都追求“具有男性偏向的自由” ，我们应该做更多的工作来促进一种社会文化：给予注重家庭亲情关系和养育子女的传统女性价值观更多的重视和尊重。In a much modified form, then, traditional marital gender roles are necessary if the good of society and of
13、individuals are to be advanced. (Para. 14)因此，如果要推进社会以及个人的利益，经过改良的传统婚姻性别角色是必要的。第七单元Whats unique about cyberspace is that it liberates us from the tyranny of government, where everyone lives by the rule of the majority. In a democracy, minority groups and minority preferences tend to get squeezed out,
14、 whether they are minorities of race and culture or minorities of individual taste. Cyberspace allows communities of any size and kind to flourish; in cyberspace, communities are chosen by the users, not forced on them by accidents of geography. This freedom gives the rules that preside in cyberspac
15、e a moral authority that rules in terrestrial environments dont have.Most people are stuck in the country of their birth, but if you dont like the rules of a cyberspace community, you can just sign off. Love it or leave it. Likewise, if parents dont like the rules of a given cyberspace community, th
16、ey can restrict their childrens access to it. (Para 14)网络空间的特别之处在于，它把我们从必须按照大多数人制定的规则而生活的政府专制中解放出来。在民主国家中，少数派和少数人的偏好往往会遭到排挤，无论他们是少数民族和文化还是少数人拥有的个人爱好。但是在网络空间，任何大小和类别的社区都能繁荣发展；在网络空间，用户自由选择自己的社区，而不是依据地域的偶然因素将社区强加给用户。这种选择的自由赋予主持网络空间的规章制度以一种道德权威，而这种权威是陆地环境中的规章制度所不具备的。大多数人被困于自己出生的国家无法脱身。然而如果你不喜欢某个网络社区的规章，
17、你可以退出。要么喜欢它，要么离开它。同样的，如果父母们不喜欢某个网络社区的规章，他们可以限制自己孩子与它接触。Whats likely to happen in cyberspace is the formation of new communities, free of the constraints that cause conflict on earth. Instead of a global village, which is a nice dream but impossible to manage, well have invented another world of self
18、-contained communities that cater to their own members inclinations without interfering with anyone elses. The possibility of a real market-style evolution of governance is at hand. In cyberspace, well be able to test and evolve rules governing what needs to be governed intellectual property, conten
19、t and access control, rules about privacy and free speech. Some communities will allow anyone in; others will restrict access to members who qualify on one basis or another. Those communities that prove self-sustaining will prosper (and perhaps grow and split into subsets with ever-more-particular i
20、nterests and identities). Those that cant survive either because people lose interest or get scared off will simply wither away. (Para 15)可以预料在网络空间将会形成不受那些在地球上导致冲突的种种约束的新社区。我们不会建立一个地球村，那只是一个美好却难以实现的梦想。我们将创造另一个由许多能满足其成员的意愿同时又不妨碍他人意愿的独立自主的社区组成的世界。社区管理方式的真正市场化演变即将成为可能。在网络空间，我们将能够通过试验和改进规章制度来管理那些需要管理的知识财产、内容和使用限制、关于隐私和言论自由的规则。有些社区将允许任何人加入，有些将只允许符合这种或那种条件的成员加入。那些能够自我维持、自我完善的社区将会昌盛起来（而且也许会壮大并分裂为一个个依据更加具体的兴趣和身份而建立的分社区） 。而那些不能生存的社区或是因为人们对它们失去了兴趣或是因为人们被吓跑了则将渐渐萎缩并消失。
