马克思《青年在选择职业时的考虑》英文版

Reflections of a Young Man
on The Choice of a Profession
Source: MECW Volume 1
Written: between August 10 and 16, 1835
First published: in Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung, 1925
Translated from the Latin.
Transcribed: by Sally Ryan.
Nature herself has determined the sphere of activity in which the animal should move, and it peacefully moves within
that sphere, without attempting to go beyond it, without even an inkling of any other. To man, too, the Deity gave a
general aim, that of ennobling mankind and himself, but he left it to man to seek the means by which this aim can be
achieved; he left it to him to choose the position in society most suited to him, from which he can best uplift himself
and society.
This choice is a great privilege of man over the rest of creation, but at the same time it is an act which can destroy his
whole life, frustrate all his plans, and make him unhappy. Serious consideration of this choice, therefore, is certainly
the first duty of a young man who is beginning his career and does not want to leave his most important affairs to
chance.
Everyone has an aim in view, which to him at least seems great, and actually is so if the deepest conviction, the
innermost voice of the heart declares it so, for the Deity never leaves mortal man wholly without a guide; he speaks
softly but with certainty.
But this voice can easily be drowned, and what we took for inspiration can be the product of the moment, which
another moment can perhaps also destroy. Our imagination, perhaps, is set on fire, our emotions excited, phantoms
flit before our eyes, and we plunge headlong into what impetuous instinct suggests, which we imagine the Deity
himself has pointed out to us. But what we ardently embrace soon repels us and we see our whole existence in ruins.
We must therefore seriously examine whether we have really been inspired in our choice of a profession, whether an
inner voice approves it, or whether this inspiration is a delusion, and what we took to be a call from the Deity was
self-deception. But how can we recognise this except by tracing the source of the inspiration itself?
What is great glitters, its glitter arouses ambition, and ambition can easily have produced the inspiration, or what we
took for inspiration; but reason can no longer restrain the man who is tempted by the demon of ambition, and he
plunges headlong into what impetuous instinct suggests: he no longer chooses his position in life, instead it is
determined by chance and illusion.
Nor are we called upon to adopt the position which offers us the most brilliant opportunities; that is not the one which,
in the long series of years in which we may perhaps hold it, will never tire us, never dampen our zeal, never let our
enthusiasm grow cold, but one in which we shall soon see our wishes unfulfilled, our ideas unsatisfied, and we shall
inveigh against the Deity and curse mankind.
But it is not only ambition which can arouse sudden enthusiasm for a particular profession; we may perhaps have
embellished it in our imagination, and embellished it so that it appears the highest that life can offer. We have not
analysed it, not considered the whole burden, the great responsibility it imposes on us; we have seen it only from a
distance, and distance is deceptive.
Our own reason cannot be counsellor here; for it is supported neither by experience nor by profound observation,
being deceived by emotion and blinded by fantasy. To whom then should we turn our eyes? Who should support us
where our reason forsakes us?
Our parents, who have already travelled lifes road and experienced the severity of fate - our heart tells us.
And if then our enthusiasm still persists, if we still continue to love a profession and believe ourselves called to it after
we have examined it in cold blood, after we have perceived its burdens and become acquainted with its difficulties,
then we ought to adopt it, then neither does our enthusiasm deceive us nor does overhastiness carry us away.
But we cannot always attain the position to which we believe we are called; our relations in society have to some
extent already begun to be established before we are in a position to determine them.
Our physical constitution itself is often a threatening obstacle, and let no one scoff at its rights.
It is true that we can rise above it; but then our downfall is all the more rapid, for then we are venturing to build on
crumbling ruins, then our whole life is an unhappy struggle between the mental and the bodily principle. But he who is
unable to reconcile the warring elements within himself, how can he resist lifes tempestuous stress, how can he act
calmly? And it is from calm alone that great and fine deeds can arise; it is the only soil in which ripe fruits successfully
develop.
Although we cannot work for long and seldom happily with a physical constitution which is not suited to our
profession, the thought nevertheless continually arises of sacrificing our well-being to duty, of acting vigorously
although we are weak. But if we have chosen a profession for which we do not possess the talent, we can never
exercise it worthily, we shall soon realise with shame our own incapacity and tell ourselves that we are useless
created beings, members of society who are incapable of fulfilling their vocation. Then the most natural consequence
is self-contempt, and what feeling is more painful and less capable of being made up for by all that the outside world
has to offer? Self-contempt is a serpent that ever gnaws at ones breast, sucking the life-blood from ones heart and
mixing it with the poison of misanthropy and despair.
An illusion about our talents for a profession which we have closely examined is a fault which takes its revenge on us
ourselves, and even if it does not meet with the censure of the outside world it gives rise to more terrible pain in our
hearts than such censure could inflict.
If we have considered all this, and if the conditions of our life permit us to choose any profession we like, we may
adopt the one that assures us the greatest worth, one which is based on ideas of whose truth we are thoroughly
convinced, which offers us the widest scope to work for mankind, and for ourselves to approach closer to the general
aim for which every profession is but a means - perfection.
Worth is that which most of all uplifts a man, which imparts a higher nobility to his actions and all his endeavours,
which makes him invulnerable, admired by the crowd and raised above it.
But worth can be assured only by a profession in which we are not servile tools, but in which we act independently in
our own sphere. It can be assured only by a profession that does not demand reprehensible acts, even if
reprehensible only in outward appearance, a profession which the best can follow with noble pride. A profession
which assures this in the greatest degree is not always the highest, but is always the most to be preferred.
But just as a profession which gives us no assurance of worth degrades us, we shall as surely succumb under the
burdens of one which is based on ideas that we later recognise to be false.
There we have no recourse but to self-deception, and what a desperate salvation is that which is obtained by selfbetrayal!
Those professions which are not so much involved in life itself as concerned with abstract truths are the most
dangerous for the young man whose principles are not yet firm and whose convictions are not yet strong and
unshakeable. At the same time these professions may seem to be the most exalted if they have taken deep root in
our hearts and if we are capable of sacrificing our lives and all endeavours for the ideas which prevail in them.
They can bestow happiness on the man who has a vocation for them, but they destroy him who adopts them rashly,
without reflection, yielding to the impulse of the moment.
On the other hand, the high regard we have for the ideas on which our profession is based gives us a higher standing
in society, enhances our own worth, and makes our actions un-challengeable.
One who chooses a profession he values highly will shudder at the idea of being unworthy of it; he will act nobly if only
because his position in society is a noble one.
But the chief guide which must direct us in the choice of a profession is the welfare of mankind and our own
perfection. It should not be thought that these two interests could be in conflict, that one would have to destroy the
other; on the contrary, mans nature is so constituted that he can attain his own perfection only by working for the
perfection, for the good, of his fellow men.
If he works only for himself, he may perhaps become a famous man of learning, a great sage, an excellent poet, but
he can never be a perfect, truly great man.
History calls those men the greatest who have ennobled themselves by working for the common good; experience
acclaims as happiest the man who has made the greatest number of people happy; religion itself teaches us that the
ideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at nought
such judgments?
If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down,
because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our
happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed
the hot tears of noble people.

whom引导的定语从句

who/whom引导的定语从句的用法
who、 whom可以引导定语从句， 修饰表示人的先行词， 在从句中分别充当主语和宾语（在非正式场合下， 除非紧跟于介词之后， who经常可以代替在定语从句中作宾语的whom）。例如：
1. The visitor who came yesterday is Tom. 昨天来访的那个人是汤姆。（who引导修饰visitor的限定性定语从句， 并且在该从句中充当主语）
2. His friends， who had tried to dissuade him from smoking， did not succeed. 他的那些已经尽力劝阻他抽烟的朋友们并没有成功。（who引导修饰friends的非限定性定语从句并且在该从句中充当主语）
3. First came Mary, whom few of us had expected. 首先来的是我们当中几乎没有人料到的玛丽。（whom引导修饰Mary的非限定性定语从句并且在该从句中充当宾语， 这里的whom可以被who所代替）
4. He is John to whom you ought to address the request. 他是约翰， 你应该向他提出此项请求。（whom引导修饰John的非限定性定语从句并且在该从句中充当介词to的宾语， 这里紧跟于介词to之后的whom不可以被who代替）
注意： that引导限定性定语从句修饰表示人的先行词时， 通常可以与who换用。不紧跟在介词后的whom和that通常可以换用（紧跟在介词后的whom不可以被that代替）。例如： The scientist who/that discovers a cure for cancer will be great. 发现治愈癌症的方法的科学家将会因此而伟大。// Jim is the man with whom she talked. 跟她说过话的那个人是吉姆。
〔考题1〕 Women ____ drink more than two cups of coffee a day have a greater chance of having heart disease than those ____ don’t. （2006北京）
A. who; 不填 B. 不填; who C. who; who D. 不填; 不填
〔答案〕 C
〔解析〕 两个下划线处分别引导定语从句修饰表示人的women、 those， 并且在定语从句内部充当主语， 均应采用who的形式。
〔考题2〕 The famous basketball star, ____ tried to make a comeback, attracted a lot of attention. （2002北京春）
A. where B. when C. which D. who
〔答案〕 D
〔解析〕 Who引导非限定性定语从句， 修饰先行词star。
〔考题3〕 He is the only one of the students who ____ a winner of scholarship for three years. （2002上海春）
A. is B. are C. have been D. has been
〔答案〕 D
〔解析〕 被who所引导的限定性定语从句所修饰的先行词是表达单数含义的“the only one”（of the students是the only one的后置定语）， 题干中的“for three years”意味着应采用现在完成时表示已经赢得奖学金的情况， 因此本题只能选D。
〔考题4〕 In the dark street, there wasn’t a single person ____ she could turn for help. （1992）
A. that B. who C. from whom D. to whom
〔答案〕 D
〔解析〕 “turn to sb. （for sth.）”是表示“（就某事或某物）求助于某人”的固定搭配。介词to必不可少， 可以紧跟介词to后引导定语从句， 修饰表示人的先行词person的关系代词只能是whom， 所以下划线处应是“to whom”的形式。
〔考题5〕 I have many friends, ____ some are businessmen. （2005）
A. of them B. from which C. who of D. of whom
〔答案〕 D
〔解析〕 表示“在其中， ……之中的一部分”的含义， 应用介词of （from没有类似用法）， 例如： several of my friends （我的几个朋友）、 one of them（他们中间的一个）。修饰先行词friends、 能够紧跟介词of表示“朋友中的一些（是生意人）”的关系代词只有whom， 所以本题只能选D。注意： 本题不选A是因为该形式不能引导定语从句， 填入下划线处会导致整个句子包含两个单独的、 缺乏连词连接的简单句（通常情况下这属于病句）； 不选B是因为which通常不能引导定语从句修饰表示人的先行词； 不选C是因为of放于who之后与some连用导致整个句子的意思难以理解。
〔考题6〕 I was told that there were about 50 foreign students ____ Chinese in the school, most ____ were from Germany. （2006辽宁）
A. study; of whom B. study; of them
C. studying; of them D. studying; of whom
〔答案〕 D
〔解析〕 第一个下划线处引导修饰students的定语， 不能采用动词原形而应用现在分词的形式， 据此直接排除选项A、 B； 第二个下划线处引导修饰students的定语从句， 用来补充说明students的情况， 由于them不能引导定语从句， 应直接排除C而选出D。
〔考题7〕 We saw several natives advancing towards our party, and one of them came up to us, ____ we gave some bells and glasses. （2006湖南）
A. to which B. to whom C. with whom D. with which
〔答案〕 B
〔解析〕 根据“give sth. to sb.”的搭配， 下划线处应以to whom的形式引导定语从句。Which不能引导定语从句修饰人， 所以A、 D应首先排除。

大学英语题目1,professor smith promised to look _______my paper, that is, to read it car

1-5 B A A D C
6-10 C B A A C
11-15 B C C D A
16-20 A A B C D
21-25 A B A D A