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2017年英語(yǔ)名人事跡聽(tīng)力訓(xùn)練
聰明出于勤奮,天才在于積累。為了幫助同學(xué)們盡快地掌握科學(xué)知識(shí),迅速提高學(xué)習(xí)能力，下面是小編為大家搜索整理的英語(yǔ)名人事跡聽(tīng)力訓(xùn)練，希望能給大家?guī)?lái)幫助!更多精彩內(nèi)容請(qǐng)及時(shí)關(guān)注我們應(yīng)屆畢業(yè)生考試網(wǎng)!
part 1
Caesar Augustus
凱撒·奧古斯都
Many consider Augustus to be Rome's greatest emperor; his policies certainly extended the Empire's life span and initiated the celebrated Pax Romana or Pax Augusta. He was intelligent,decisive，and ashrewd politician, but he was not perhaps as charismatic as Julius Caesar, Nevertheless, his legacy proved more enduring.
許多人認(rèn)為奧古斯都是羅馬最偉大的皇帝。其政策無(wú)疑大大延長(zhǎng)了羅馬的壽命，并開(kāi)啟了羅馬的盛世，即“羅馬和平”或“奧古斯都的和平”。奧古斯都悟性很高，能斷大事，是極狡猾的一名政治天才。他并不像尤利鳥(niǎo)斯·凱撒般光彩照人，但其留給后人的遺產(chǎn)卻更持久。
The longevity of Augustus' reign and its legacy to the Roman world should not be overlooked as a key factor in its success. As Tacitus wrote, the younger generations alive in AD 14 had never known any form of government other than the Principate. Had Augustus died earlier (in 23 BC,for instance), matters might have turned out differently. The attrition of the civil wars on the old Republican oligarchy and the longevity of Augustus, therefore, must be seen as major contributing factors in the transformation of the Roman state into a monarchy in these years.
奧古斯都的.長(zhǎng)久統(tǒng)治和他留給羅馬的遺產(chǎn)是他成功的關(guān)鍵因素之一。正如Tacitus所寫(xiě)的那樣，生活在公元14年的人，除了元首制外，不知道還有其他制度。要是他死得更早一些(比如公元前23年)，事情可能就大不一樣了。羅馬共和國(guó)寡頭政治時(shí)期的連年內(nèi)戰(zhàn)和奧古斯都的長(zhǎng)壽，是羅馬由共和制轉(zhuǎn)為帝制的決定性因素。
Augustus' own experience, his patience, his tact, and his political acumen also played their parts. He directed the future of the Empire down many lasting paths, from the existence of a standing professional army stationed at or near the frontiers, to the dynastic principle so often employed in the imperial succession, to the embellishment of the capital at the emperor's expense. Augustus' ultimate legacy was the peace and prosperity the Empire enjoyed for the next two centuries under the system he initiated.
奧古斯都個(gè)人的城府、忍耐、手腕和他如日中天的政治聲望也起了一定作用。其制定了在很多方面影響了以后的帝國(guó)政策:維持常備軍并屯軍于邊，皇位的繼承原則與方式，使用皇帝的經(jīng)費(fèi)建設(shè)首都。其最重要的遺產(chǎn)是建立了能讓帝國(guó)在未來(lái)二百年維持和平與繁榮的制度。
His memory was enshrined in the political ethos of the Imperial age as a paradigm of the good emperor. Every emperor of Rome adopted his name, Caesar Augustus, which gradually lost its character as a name and eventually became a title.
在帝國(guó)時(shí)代，他的行為被奉為明君典范。雖然后世羅馬皇帝都襲用“凱撒·奧古斯都”的稱(chēng)號(hào)，但只有少數(shù)人真正配得上。
part 2
Benjamin Franklin
本杰明·富蘭克林
Franklin's parents were both pious Puritans. The family attended the old South Church, the most liberal Puritan congregation in Boston, where Benjamin Franklin was baptized in 1706.
富蘭克林的雙親皆為虔誠(chéng)的清教徒，他們加入了波士頓最自由的清教徒們所參加的古老的南方教堂，富蘭克林也于1706年在那里受洗禮。
Franklin's father, a poor chandler, owned a copy of a book, Bonifacius: Essays to Do Good, by the Puritan preacher and family friend Cotton Mather, which Franklin often cited as a key influence on his life. The book preached the importance of forming voluntary associations to benefit society. Franklin learned about forming do-good associations from Cotton Mather, but his organizational skills made him the most influential force in making voluntarism an enduring part of the American ethos.
他的父親是位貧困的雜貨商，擁有一本Bonifacius的書(shū)，書(shū)名為:行善箴言，這本書(shū)是一個(gè)清教傳教士也是富蘭克林家族的朋友Cotton Mather寫(xiě)的。此人對(duì)富蘭克林的人生產(chǎn)生了關(guān)鍵性的影響。書(shū)中亦提及:成立志愿協(xié)會(huì)對(duì)社會(huì)的好處。從Cotton Mather身上，富蘭克林得知成立行善協(xié)會(huì)將會(huì)對(duì)社會(huì)產(chǎn)生貢獻(xiàn)，但富蘭克林的組織才能使其成為影響形成美國(guó)人堅(jiān)忍個(gè)性的最主要力量。
Franklin formulated a presentation of his beliefs and published it in 1728. It did not mention many of the Puritan ideas as regards belief in salvation, the divinity of Jesus,and indeed most religious dogma. He clarified himself as a deist in his 1771 autobiography, although he still considered himself a Christian. He retained a strong faith in a God as the wellspring of morality and goodness in man, and as a providential actor in history responsible for American independence.
富蘭克林在1728年公開(kāi)了他的信仰并出版了一本書(shū)，書(shū)中并未提及諸多清教徒們的思想，像救世、地獄、耶穌的神威等等。他也在1776年的自傳中澄清，自己身為一位自然神論者，雖然他仍保有著對(duì)上帝的堅(jiān)強(qiáng)的信念:道德善良的人們及清教徒對(duì)美國(guó)獨(dú)立的責(zé)任。
When he stopped attending church, Franklin wrote in his autobiography: "Sunday being my studying day, I never was without some religious principles.I never doubted, for instance, the existence of the Deity; that He made the world, and governed it by His providence; that the most acceptable service of God was the doing good to man; that our souls are immortal;and that all crime will be punished, and virtue rewarded, either here or hereafter."
當(dāng)富蘭克林停止去教會(huì)后，他在他的自傳中寫(xiě)道，“星期天是我學(xué)習(xí)的日子，我堅(jiān)守信仰且從未懷疑過(guò)，比如我相信:神的.存在;他創(chuàng)造了這個(gè)世界，并以他的遠(yuǎn)見(jiàn)來(lái)治理，最令人接受的服務(wù)，便是對(duì)人類(lèi)做些有益的事;我們的靈魂是不朽的，不論現(xiàn)在或未來(lái)，所有的罪犯都將受到懲處，而堅(jiān)貞的美德都將受到贊賞。”
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