My uncle has two dogs. One is big and the other is small. He likes them very much.
One day, Mr. Smith came to visit him. When the friend saw two holes in the door, a large hole and a small hole, he was surprised and said, ;My dear friend, why are there two holes in your door?; ;Let my dogs come in and come out, of course,; Mr. Smith asked. ;But why are there two holes? One is enough!; ;But how can the big dog go through the small hole?; my uncle said.
Sometimes a clever man may make such mistakes.
我的叔叔有两条狗。一只是大的,另一只是小狗的.。他很喜欢它们。
有一天,史密斯先生来看他。当这个朋友看见门口上有连个洞,一个是大洞和一个小洞时,他感到吃惊并说,;我亲爱的朋友,为什么你的门上有连个洞?;我的叔叔回答说:;当然是让我的两条狗进出了。 史密斯先生问到:"为什么门上要两个洞呢?一个就足够了。"我叔叔说:;大狗怎能走小洞呢?;
There was a farmer in the Song Kingdom in ancient China. He worked in his field day after day. In good harvest years, he could only have enough food to eat and enough clothing to wear. If the field failed to produce enough crops, he had to go hungry. This farmer wanted to improve his life. But he was too lazy and too cowardly. He always dreamed of having unexpected fortune.
A miracle took place at last. One day, when he worked in the field, some people were hunting nearby. They shouted loudly one after another. Some little animals were running desperately. Suddenly, a hare dashed itself headlong against the stump of a dead tree in his field and died.
That day, he had a good meal.
From that day on, he no longer worked in his field. From morning till night, he stayed by that miraculous stump, waiting for another hare. Will the miracle happen again?
People often use the set phrase “staying by a stump waiting for more hares to come and dash themselves against it" to refer to persons dreaming to reap without sowing.
在战国时代的宋国,有一个农民,每天都很辛苦地在田地里干活.遇到好年景,也不过刚刚吃饱穿暖;要是遇到灾荒,他就得忍饥挨饿了.他很想能过上好一点的日子,可是他太懒,胆子又特小,干什么都是又懒又怕的,总是想着能碰到送上门来的意外之财就好了。
奇迹终于发生了。一天,他正在田里干活,一群打猎的人靠近了。吆喝之声四处起伏,受惊的小动物们没命地奔跑。突然, 有一只兔子,不偏不倚,一头撞死在他田边的树根上。
这天,他美美地饱餐了一顿。
从此,他就不再种地了,一天到晚守着那个神奇的.树根,等着奇迹再次出现。
人们后来就常用“守株待兔”这个成语来形容那些老梦想着不耕种就会有收获的人。
【汉字】守株待兔
【拼音】shǒu zhū dài tù
【基本释义】株:露出地面的树根。原比喻希图不经过努力而得到成功的侥幸心理。现也比喻死守狭隘,不知变通。 贬义词
【出处】汉·王充《论衡》:“犹守株待兔之蹊;藏身破置之路也。”
【近义词】刻舟求剑 固守成规 坐享其成 墨守成规 好逸恶劳 守株缘木 缘木求鱼
【反义词】通权达变 借坡下驴 标新立异 见风使舵 除旧布新 随机应变
Fox is with the grape
Hungry of the fox see the grape to up hang the radiant and extremely keen grape of a string, saliva direct current, and want to pick to eat, but again
Can not take off.See in a short while, helplessly walked, and his side walk the side oneself to comfort to by oneself say:" this grape have noes familiar, affirmative
Is sour."
This is to say, and the some person's ability is small, and do to not accomplish anything, borrow to say the opportune moment immaturity.
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Wolf and egret
The wolf mistake swallowed a piece of bone, very suffered, running about, look for to visit the doctor everywhere.He met the egret, and talk to settle the service fees to invite him to take out the bone, egret to stretch in the wolf's throat the own head, and the 叼 outs bone, then toward to settle the good service fees wolfThe wolf answer says:" hello, friend, you can since the wolf 嘴 take back the head in the peace ground, and the difficult way return the dissatisfied foot, and how and still speak the guerdon?"
This story elucidation, guerdon badly person act charitably, and is a bad person of cognition and does not speak the reputation's innate character.
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Little boy and scorpion son
There is a child in front of city wall to catch the grasshopper, and in a short while caught the lots of.Suddenly see a scorpion son, he to think is also grasshopper,
Then two go to catch him.The scorpion son raises his poison to stab, say:" come, if you really dare to do like this, connect your grasshopper that catch to also would entirely lose."
This story warns people, and want to distinguish the pure good man with the bad person, and distinct to treat them.
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Drop at the fox in the well with the 公 goat
An only the fox take a wrong stepped the well, in spite of how he struggle can not still climb up, and have to be foolish there.The 公 goat feels
Thirsty pole, arrive at this well the side, and see the fox under the well, and then ask him the well water the how about it to drink?The fox feels the opportunity to come, heart inside
The 暗 pleaseds, right away the town quiet down, make every effort the laudation well water good drink, say this water is a world the first spring, pure and sweet and good to eat, and advise the goat to hurry up
Come down, and drink to heart's content with him.A the heart think only of to drink the water letter to think the true goat, then the without stopping to think ground jump downed to go to, and be his 咕咚咕 the 咚 painful
After finishing drinking, have to with the fox together totally the company ascend the well's way.Fox early contain preparation, he to archly say:" I pour to have a
Method.You pick with forepaw on the well wall, again Cape 竖直 , I behind carry on the back to jump up the well to go to from you, and pull you again to come up, we all
Save." the 公 goat agreed his proposal, fox to trample the feet of his empress, and jump he carry top on his back, and then make an effort from the Cape a
Jump, jump outed the mouth of a well.The fox go ups the hereafter, and the preparation alone escape.The 公 goat blames the fox and does not keep the 诺 speech.The fox returns overdo
Say to 公 goat:" hello, friend, beard that you of brains if resemble you are so perfect, you not to the extent of at did not see the pure exit it
Front blindly jump down to go to."
This story elucidation, cleverness of the person should to in advance think it over the affair's result, then just go to do.
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译文:
狐狸和葡萄
饥饿的狐狸看见葡萄架上挂着一串串晶莹剔透的葡萄,口水直流,想要摘下来吃,但又
摘不到。看了一会儿,无可奈何地走了,他边走边自己安慰自己说:“这葡萄没有熟,肯定
是酸的。”
这就是说,有些人能力小,做不成事,就借口说时机未成熟。
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狼与鹭鸶
狼误吞下了一块骨头,十分难受,四处奔走,寻访医生。他遇见了鹭鸶,谈定酬金请他取出骨头,鹭鸶把自己的头伸进狼的喉咙里,叼出了骨头,便向狼要定好的酬金。狼回答说:“喂,朋友,你能从狼嘴里平安无事地收回头来,难道还不满足,怎么还要讲报酬?”
这故事说明,对坏人行善的报酬,就是认识坏人不讲信用的.本质。
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小男孩与蝎子
有个小孩在城墙前捉蚱蜢,一会儿就捉了许多。忽然看见一只蝎子,他以为也是蚱蜢,
便着两手去捕捉他。蝎子举起他的毒刺,说道:“来吧,如果你真敢这样做,就连你捉的蚱蜢也会统统失掉。”
这故事告诫人们,要分辨清好人和坏人,区别对待他们。
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掉在井里的狐狸和公山羊
一只狐狸失足掉到了井里,不论他如何挣扎仍没法爬上去,只好呆在那里。公山羊觉得
口渴极了,来到这井边,看见狐狸在井下,便问他井水好不好喝?狐狸觉得机会来了,心中
暗喜,马上镇静下来,极力赞美井水好喝,说这水是天下第一泉,清甜爽口,并劝山羊赶快
下来,与他痛饮。一心只想喝水信以为真的山羊,便不假思索地跳了下去,当他咕咚咕咚痛
饮完后,就不得不与狐狸一起共商上井的办法。狐狸早有准备,他狡猾地说:“我倒有一个
方法。你用前脚扒在井墙上,再把角竖直了,我从你后背跳上井去,再拉你上来,我们就都
得救了。”公山羊同意了他的提议,狐狸踩着他的后脚,跳到他背上,然后再从角上用力一
跳,跳出了井口。狐狸上去以后,准备独自逃离。公山羊指责狐狸不信守诺言。狐狸回过头
对公山羊说:“喂,朋友,你的头脑如果像你的胡须那样完美,你就不至于在没看清出口之
前就盲目地跳下去。”
这故事说明,聪明的人应当事先考虑清楚事情的结果,然后才去做。
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2.1. 物质过程(Material Process)
通俗来说,物质过程即为“做”的'过程,是外部经验的再现,也是某事被完成的过程。物质过程一般由行为动词,动作者(Actor)和目标(Goal)组成。动作者是行为的发出者,如句子 “She cooks for the children on the stove”中的“she”。而目标含指向性,表示某行为或动作的承受者,如“onetuner and handle 1,000 pianos a year”中的“1000 pianos”。值得注意的是,物质过程并非纯指具体的物理动作,它也可是抽象的,如句子 “ he learned fast”.
2.2 心理过程(Mental Process)
心理过程表达的是人所感,所想,所思等心理活动的过程,一般有两个参与者,一个是心理活动的感觉主体即“感觉者”(senser),另一个是被感知的客体即“现象”(phenomenon)。与物质过程不同的是,心理过程的参与者之一是可感觉,反应和认知的人,如“Tom dislikes her ‘special’ pumpkin pie intensely”中的“Tom”。通过修辞手法被赋予意识和感知功能的物也可作为 “感觉者”,如“it”在句子“it (money) pleasured grandpa to put a few golden Indian heads onhis vest”中的作用。
2.3 关系过程(Relational Process)
关系过程表达的是“是”的关系,即具有某种联系的物,人,情形或事件之间的关系,或指某一物的属性,特点或所处状态等,大致可分为两种模式:修饰型(attributive)和认同型(identifying)。修饰型包含两个参与者,载体(carrier)即含有某种属性的实体,属性(attribute),即对载体的限定功能语法,在例句“one of the wise Men was educational in the highestsense...”中,“one of the wise Men”是载体,“educational”是属性。认同型则包含被认同者(identified)和认同者(identifier),如“The shcoolhouse is a two-room frame buiding”,“the schoolhouse”是被认同者,“a two-room frame building”是认同者。
2.4 行为过程(Behavioral Process)
行为过程指的是各种生理或心理行为,如呼吸,咳嗽,微笑,哭泣,做梦等。行为过程只有一个参与者,通常为人的行为者(behaver),例如“in thecountry he sleeps better at night”,“the pupilssit still at their desks in class”。某些情况下,行为过程与物质和心理过程的界限并不明显,因为行为者作为意识体与感觉者非常相似,而行为者发出的动作类似于物质过程中的“做”。
2.5 言语过程(Verbal Process)
言语过程是通过语言交换信息的过程,广义上来说就是“说”的过程,通常用到的动词有say,tell,talk,praise,describe等,如“he may proclaim his ownvirtue or skill”。言语过程的主要参与者有说话者(sayer),听话者(receiver),以及言语内容(verbiage)。 说话者可以是任何能表达某种信息的物体,并不一定要求具有意识性,如 “the book tells of one soldier who survived”。
2.6 存在过程(Existential Process)
存在过程表达的是某物或人存在的情况,通常只有一个参与者,即存在物(existent)。典型的存在过程如“thereis no supervised play”,或含表存在的动词,exist,remain,come about,happen等等。
作为当今最有影响力之一的语言学理论,功能语法以社会学为导向,着重语言的功能性研究。其创始人韩礼德从儿童和成人的语言学习角度将语言功能高度理论化。根据韩的观点,儿童所使用的最原始的语言能够被简概为一套高度编码且抽象的功能,其中包含三个元功能(纯理功能):概念功能(ideational function),人际功能(interpersonal function)以及语篇功能(textualfunction)[1]。概念功能进一步被细化为和逻辑功能,表述在我们周围及自身所发生的事情,称之为“内容(content)”。概念功能通过及物性(transitivity)来实现,及物性由六个过程组成,即物质过程,心理过程,关系过程,行为过程,言语过程和存在过程。
功能语法把用来表达一系列概念意义,抽象和具体的外部世界,以及人的意识过程的结构单位叫做小句(clause),即句子或类似句子结构的统称。一个小句包含三个功能成份:过程(process),参与者(participant),和环境(circumstantials)。其中主要成份过程代表事件或状态,参与者即从时间,地点,方式等各个层面参与的人或事功能语法,而具体的参与者功能取决于过程类型。语言的及物性和作格性能够帮助将过程进行归类,及物性把经验世界看作是一套可控的过程模式。简而言之,及物性是与概念元功能相一致的小句语法,及物性分析能够定义不同的过程类型并由此决定过程的参与者,从而明确过程与参与者之间的逻辑关系[2]。
在韩提出的六个过程中,物质,心理和关系过程是最主要的。他们作为经验理论,是语法的奠基石,呈现三种截然不同的结构,是篇章中所有小句的主体。同时,韩提出了一个假设,这三个过程在整个语言中的分布频率大致平衡。然而,他自己也承认,此理论未经证实[3]。韩礼德用来阐释六个过程的小句皆为简短且相互独立无关联的句子,而此后的相关过程模式研究也仅仅探究了口头语篇或主观自创的例句cssci期刊目录。
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