(123doc - VN) 120 Bai Luan Tieng Anh - PDFCOFFEE.COM (2024)

1. HONESTY IS THE BEST POLICY THAÄT THAØ LAØ MOÄT ÑÖÙC TÍNH TOÁT OUTLINE Introduction : - This is a worldly - minded proverb. 1. Honesty in business probably pays in the long run. 2. But dishonesty often leads to worldly success. 3. And honesty has often to worldly ruin 4. From a spiritual point of view, honesty pays best, because it is right. This is an old and often repeated proverb1 : but is it true ? It has a suspiciously worldly flavour2, for it means that from a worldly point of view it pays3 to be honest. Now a really honest man will not ask whether honesty pays or not. He feels he must be honest, even if4 honesty brings him loss or suffering, simply because5 it is right to be honest and wrong to be dishonest. This proverb is therefore of little use6 to sincerely honest people: it is really meant only if for those unprincipled men7 who will be honest only if honesty pays, and will be dishonest if they think dishonesty will pay them better. Probably honesty does pay in the long run8. In business, for example, a man who deals9 straight forwardly with the public, who sells at fair prices10, who gives good quality, and can be relied upon11 not to cheat, will generally establish a reputation that will be a fine business asset. People will be glad to deal with him : and though he may not make a fortune12 he will have a sound and satisfactory business. On the other hand13 there is no doubt that success is often due to14 trickery, and great fortunes have been built up upon dishonesty. Too many successful rogues have proved by experience that for them dishonesty had been the best policy. Of course some of these people come to a bad end15, and lose all they have gained by their lies : but many maintain their worldly success is more due to ability, lucky opportunities, and business cunning, than to honesty. And many examples could be given of men who, from a worldly point of view16, have failed because they were honest. A martyr17 who prefers to be burned at the stake rather than say what he believes to be false, may be a hero ; but in the eyes of a worldly man, who thinks only of worldly success, he is a sad failure. But if we look at such cases from the spiritual point of view - if we consider that truth and righteousness are far more important than wealth and rank and prosperity - then, in the highest sense, honesty is in the end18 the best policy. "For what it shall profit a man if he gain the whole world and lose his own soul ?" Moät caâu chaâm ngoân cuõ thöôøng ñöôïc nhaéc ñeán, nhöng lieäu noù coù ñuùng hay khoâng ? Caâu chaâm ngoân khoâng coù chuùt gì veà muøi ñôøi vôùi nghóa raèng thaät thaø seõ ñöôïc lôïi theo quan ñieåm chung. Baây giôø moät ngöôøi thaät thaø seõ khoâng hoûi thaät thaø coù lôïi hay khoâng maø anh ta chæ thaáy raèng mình phaûi thaät thaäm chí thaät thaät ñem laïi söï thieät thoøi vaø ñau khoå. Chæ vì thaät laø ñuùng, khoâng thaät coù nghóa laø sai. Do ñoù chaâm ngoân naøy chaúng coù ích chuùt naøo ñoái vôùi ngöôøi thaät thaø. Noù thaät söï coù yù nghóa ñoái vôùi ngöôøi khoâng toân troïng nguyeân taéc, ngöôøi chæ thaønh thaät khi thaät ñem laïi lôïi nhuaän, vaø khoâng thaät neáu hoï thaáy noù ñem laïi nhieàu lôïi nhuaän hôn. Coù leõ thaät thaø laø keá laâu daøi ñeå sinh lôïi. Trong kinh doanh, chaúng haïn, coù moät ngöôøi giao dòch tröïc tieáp vôùi quaàn chuùng, baùn haøng vôùi giaù phaûi chaêng, coù chaát löôïng toát, coù theå tin

töôûng maø khoâng bò gaït thì trong töông lai ngöôøi ñoù seõ thieát laäp ñöôïc danh tieáng cho mình, ñoù laø taøi saûn quí baùu trong kinh doanh. Moïi ngöôøi seõ haøi loøng khi mua haøng cuûa anh ta vaø duø anh khoâng gaëp may maén, anh vaãn coù tieáng toát vaø coâng vieäc buoân baùn thoûa maõn. Maët khaùc, khoâng coøn nghi ngôø gì nöõa raèng thaønh coâng thöôøng bôûi troø löøa ñaûo ñoàng thôøi gaëp may ñaõ taïo neân tính löøa bòp. Kinh nghieäm cho thaáy nhieàu teân löøa bòp thaønh coâng xem söï löøa ñaûo laø saùch löôïc toái öu. Taát nhieân laø seõ coù moät soá keát thuùc baèng söï ñoå vôõ, seõ nhanh choùng maát taát caû nhöõng gì hoï coù ñöôïc nhôø noùi laùo. Nhöng coù nhieàu ngöôøi duy trì ñöôïc söï thaønh coâng cuûa mình phaàn lôùn nhôø naêng löïc, vaän may vaø taøi kheùo leùo trong kinh doanh hôn laø loøng chaân thaät. Vaø cuõng khoâng ít nhöõng taám göông thaát baïi chæ vì hoï thaät thaø. Ngöôøi töû vì ñaïo thích ñöôïc cheát thieâu hôn laø noùi nhöõng gì anh ta tin laø sai quaáy. Coù theå laø anh huøng ñaáy nhöng döôùi con maét ngöôøi ñôøi, hoï chæ nghó ñeán thaønh coâng coù tieáng vang cho neân anh ta cho raèng tröôøng hôïp anh aáy laø moät söï thaát baïi buoàn. Nhöng neáu chuùng ta nhìn caùc tröôøng hôïp naøy theo quan ñieåm toân giaùo, neáu chuùng ta xem söï thaät vaø tính ñuùng ñaén quan troïng hôn söï giaøu coù, ñòa vò vaø taøi saûn. Cuoái cuøng treân heát taát caû, thaät thaø laø saùch löôïc ñeïp nhaát. "Ñieàu ñoù seõ ñem laïi lôïi nhuaän gì ñaây cho anh neáu anh ta coù ñöôïc caû theá giôùi naøy ñoàng thôøi laøm maát ñi taâm hoàn cuûa chính ta." TÖØ MÔÙI : 1. often repeated proverb : caâu chaâm ngoân thöôøng ñöôïc nhaéc tôùi 2. worldly flavour /w3:ldl1 'fle1v6/ : muøi vò cuûa ñôøi 3. to pay (v.i) /pe1/ : töï buø laïi ; kieám ra tieàn 4. even if (= even though)• /1v6n 1f/ (comj.) : duø, daãu raèng ex : Even if he were my father, I would not obey him. Daãu raèng oâng aáy laø boá toâi, toâi cuõng khoâng tuaân theo oâng aáy ñöôïc. 5. simply because (= merely because) /s1mpl1 b1'k0z/ : chæ vì 6. of little use /6v 'l1tl ju:s/ : chaúng ích lôïi gì laém ex : Of no use : of great use ; etc. voâ ích ; raát ích lôïi,v.v... 7. unprincipled men /^n'pr1ns6pld men/ (n) : ngöôøi khoâng toân troïng nguyeân taéc 8. in the long run : veà laâu veà daøi ; roài ra ex : He will fail in the long run. Roài oâng aáy seõ thaát baïi. 9. to deal with /d1:l w15/ (v) : ñoái phoù vôùi 10. at fair prices : vôùi giaù coâng baèng 11. to rely upon (or : on) /r1'a1 6'p4n/ (v) : tin töôûng vaøo 12. to make a fortune /me1k 6 'f0:t~u:n/ (v) : laøm giaøu lôùn 13. on the other hand : veà maët khaùc 14. due to /dju:tu/ (conj) : vì ex : His sickness is due to over eating. Beänh anh aáy laø do aên quaù nhieàu. (Anh aáy ñau vì boäi thöïc) 15. to come to an end : keát thuùc 16. point of view : quan ñieåm - viewpoint. : quan ñieåm 17. martyr /'m@:t6/ (n) : ngöôøi cheát vì ñaïo hay chuû nghóa 18. in the end = after all, ultimately : maõi sau, sau cuøng

2. KNOWLEDGE IS POWER KIEÁN THÖÙC MÔÙI HOAØN THIEÄN CON NGÖÔØI OUTLINE 1. Knowledge gives man power over animals. 2. Knowledge gives civilised nations1 power over savage races. 3. Knowledge gave priests in the Middle Ages2 in Europe, and Brahmins3 in India, power over kings and people. 4. The spread of education has given power in modern times to the people of Europe and America. In general it is true that the man who knows has an advantage over the man who does not know. The educated classes4 have always been able to rule the ignorant5. This can be illustrated in various ways. Phycically, man is one of the weakest of animals. Without the wonderful tools he has invented, he cannot fly like the birds, he cannot run like the horse. He has no weapons of defence like the tiger's fangs6 and claws, and he is no match for7 the lion and bear in strength. Yet he conquers all these strong and fierce beasts, and forces some of them to be his servants. His superior intelligence8 and knowledge make him the master of creatures physically his superiors. In the same way, and for the same reason, civilised nations dominate and enslave ignorant savage races. A handful of9 Europeans in Africa controls millions of African savages. It is their superior knowledge, and the weapons, organisation and character which that knowledge has given them, that gives them power over these races which are physically their equals. In the Middle Ages in Europe, the only educated men were the priests. Great barons, brave knights, ruling princes and kings very ofTen could not even read and write. In consequence10 kings had to appoint priests as their ministers to carry on11 the government of their country. Unless the king was a man of very strong character, the power, nominally12 his, was in the hands of the clever and learned priests. The soldier, the man of the sword, thought he was the master : but he was really in the hands of the priest, the man of the pen14. the same was the case15 in India. The learned Brahmins were for ages the real rulers in Indian states, and domonated all lower castes. Today, in Europe and America, education is so universal16 that even the working classes17 are educated people. As they have advanced in knowledge they have advanced in power : so that now the people of these countries rule themselves, and are no longer18 under the domination of priests19 and kings. Söï thaät laø con ngöôøi coù öu theá hôn khi anh ta coù hieåu bieát veà vaán ñeà naøo ñoù. Ngöôøi coù hoïc thöùc luoân laøm chuû ngöôøi ít hoïc. Đieàu naøy coù theå ñöôïc minh hoïa baèng nhieàu caùch. Đöùng veà phöông dieän sinh lyù, con ngöôøi laø moät phaàn yeáu keùm nhaát cuûa ñoäng vaät. Con ngöôøi seõ khoâng bieát bay neáu khoâng coù caùc coâng cuï ñaõ ñöôïc saùng cheá saün vaø khoâng theå naøo chaïy nhö ngöïa phi. Con ngöôøi seõ khoâng coù vuõ khí choáng laïi nanh vuoát hoå, seõ thua xa söùc maïnh cuûa sö töû vaø gaáu. Tuy nhieân, con ngöôøi coù khaû naêng chinh phuïc ñöôïc taát caû söùc maïnh vaø nhöõng con thuù hung döõ nhaát, baét chuùng phuïc vuï con ngöôøi. Baèng trí thoâng minh vaø kieán thöùc sieâu vieät, con ngöôøi ñaõ laøm chuû ñöôïc moïi sinh vaät treân traùi ñaát.

Cuøng moät nguyeân nhaân ñoù, caùc daân toäc vaên minh thoáng trò vaø laøm chuû nhöõng loaøi hoang daõ, ngu doát. Moät nhoùm ngöôøi AÂu Chaâu ôû Chaâu Phi ñaõ kieåm soaùt haøng trieäu trieäu ngöôøi daân Chaâu Phi. Ñoù chính laø tính sieâu vieät cuûa tri thöùc, laø vuõ khí, laø toå chöùc vaø laø ñaëc tính maø tri thöùc ñaõ ñem laïi cho con ngöôøi. Tri thöùc ñem laïi söùc maïnh sinh lyù cho con ngöôøi. Vaøo thôøi Trung Coå ôû Chaâu AÂu, chæ coù ngöôøi coù hoïc môùi ñöôïc laøm linh muïc. Nhöõng oâng vua vó ñaïi, nhöõng hieäp só ñaày can ñaûm, nhöõng oâng hoaøng ñaày quyeàn uy thaäm chí thöôøng khoâng bieát ñoïc, bieát vieát. Vì vaäy vua phaûi choïn caùc vò linh muïc laøm coá vaán nhaèm cai quaûn ñaát nöôùc hoï. Caùc oâng vua thöôøng laø höõu danh voâ thöïc, trong tay nhöõng vò linh muïc khoân ngoan trí thöùc töø khi vò vua ñoù laø moät ngöôøi coù tính caùch uy quyeàn maïnh meõ. Nhöõng ngöôøi lính, ngöôøi cuûa göôm kieám laïi cho raèng anh ta laø chuû. Nhöng anh ta thaät söï ôû trong tay caùc linh muïc. ÔÛ AÁn Ñoä cuõng coù moät tröôøng hôïp töông töï. Nhöõng ngöôøi Baø La Moân trí thöùc laø nhöõng ngöôøi cai trò thöïc söï cuûa nhaø nöôùc AÁn trong nhieàu naêm vaø luoân ñaøn aùp caùc ñaúng caáp döôùi. Ngaøy nay, ôû Chaâu AÂu vaø Chaâu Myõ, hoïc vaán ñaõ ñöôïc phoå bieán roäng raõi ñeán cho ngöôøi lao ñoäng. Vì tri thöùc ñem laïi söùc maïnh do ñoù nhöõng ngöôøi coù hoïc thöùc ôû nhöõng nöôùc naøy luoân töï trò. Vaø ngaøy nay khoâng coøn hieän töôïng kieåm soaùt cuûa caùc linh muïc vaø caùc oâng vua ! TÖØ MÔÙI : 1. civilized nations /'s1v1la1zd 'ne1~nz/ : nhöõng quoác gia vaên minh 2. the Middle Age /'m1dl e1d2/ (n) : thôøi Trung Coå 3. Brahmin (Brahman) /br@:m1n/ (n) : tín ñoà ñaïo Baø la moân Ấn Đoä 4. the educated class /'edjuke1t1d kl@:s/ (n) : giai caáp hoïc thöùc 5. the ignorant /'i9n6r6nt/ (n) : keû ít hoïc 6. fang /f%7/ (n) : raêng nhoïn coù noäc ñoäc 7. no match for : khoâng ñuoåi kòp ; thua xa ; khoâng xöùng 8. superior intelligence /su:p16r16 1n'tel126ns/ (n) : söï thoâng minh sieâu vieät 9. a handful of /h%ndf$l/ (n) : moät naém , moät nhoùm , moät soá nhoû ex : A handful of men. moät nhoùm ngöôøi. ex : A handful of rice. moät tuùm gaïo. 10. in consequence = consequently /'k4ns1kw6ns/ (n) : bôûi vaäy , vì vaäy 11. to carry on /'k%r1 on/ (v) : tieáp tuïc ; thi haønh, tieán haønh 12. nominally /'n4mi6n6l1/ (adv) : coù danh thoâi ; höõu danh voâ thöïc 13. the man of the sword /s0:d/ (n) : con nhaø voõ 14. the man of the pen /pen/ (n) : con nhaø vaên 15. the same is the case /ke1s/ : tröôøng hôïp ñoù cuõng theá 16. universal /'jun1v6s6l/ (adj) : chæ veà hoaøn vuõ, chung caû vuõ truï 17. the working classes /'w3:k17 'kl@:s1z/ (n) : giai caáp lao ñoäng 18. no longer /no$ 'lo76/ (conj) : khoâng coøn.... nöõa ex : He is no longer lazy. Anh aáy khoâng coøn löôøi nöõa. ex : I will no longer be here. Toâi seõ khoâng coøn ôû ñaây nöõa.

3. ROME WAS NOT BUILT IN A DAY THAØNH LA MAÕ KHOÂNG ÑÖÔÏC XAÂY DÖÏNG TRONG MOÄT NGAØY OUTLINE 1. The proverb is for the impatient and discouraged. 2. Illustrations - from sport, and learning. 3. It must not be used as an excuse1 for laziness. Anyone, who attempts a task of any magnitude2, may be beset by two temptations, namely, impatience and discouragement. He starts with hope and enthusiasm : but finding that the task he has set himself will take much longer3 than he thought, becomes impatient and scamps4 the work to get finished. Or, when he realises the difficulties to be overcome, he becomes discouraged, relaxes5 his efforts, or abandons the work as hopeless. As a check to impatience, and a word of cheer to discouragement, comes this old proverb- " Rome was not built in a day." To build a great city like Rome, many days, nay year and even centuries, were necessary. And no task that is really worth doing6 can be done either quickly or easily. Slow progress must not make us impatient, and difficulties must not discourage us. A youth has an ambition to become a fine athlete. He thinks a little practice will soon make him a first class bat or centre forward. But when he finds it will take many months of practice and hard training, he becomes impatient and discouraged. To him the proverb says, " Be patient : for Rome was not built in a day." Another youth makes up his mind to become a scholar, and devotes7 himself in real earnest to his studies. But the more8 he learns, the more he realises there is to be learnt. The subject enlarges as he progresses, the difficulties become more formidable9, and at last he realises that it will take him years of hard mental toil before he can reach his goal. And he becomes disheartened10. To him comes this word of cheer : " Be not discouraged : for Rome was not built in a day." But this proverb, meant to encourage, must not be used, as it sometimes is, as an excuse for laziness and procrastination11. The idler when remonstrated with on his lack of progress, may gaily reply, " Ah well ! What can you expect ? Rome was not built in a day." Baát kyø ai khi coá gaéng laøm vieäc ôû baát kyø möùc ñoä naøo coù theå cuøng luùc bò bao vaây bôûi hai caùm doã - noân noùng vaø thieáu can ñaûm. Anh ta baét tay vaøo vieäc vôùi loøng say meâ traøn ñaày hy voïng. Nhöng daàn roài caûm thaáy coâng vieäc maát nhieàu thôøi gian hôn anh nghó, anh ta trôû neân noân noùng haáp taáp muoán cho xong vieäc. Hay anh ta nhaän thaáy khoù khaên khoù vöôït qua khieán anh nhuït chí khoâng coøn cam ñaûm, buoâng xuoâi hoaëc töø boû coâng vieäc dôû dang khoâng coøn hy voïng. Nhö moät söï kieåm tra loøng kieân nhaãn vaø tính can ñaûm neân môùi coù caâu chaâm ngoân "Thaønh La Maõ khoâng theå xaây trong moät ngaøy". Muoán xaây moät thaønh phoá lôùn nhö thaønh phoá Rome phaûi caàn coù thôøi gian, coù theå laø nhieàu ngaøy, nhieàu naêm vaø thaäm chí haøng theá kyû môùi xaây neân ñöôïc. Khoâng coù moät coâng trình thaät söï ñaùng laøm naøo ñöôïc laøm xong nhanh choùng vaø deã daøng. Ñöøng ñeå tieán trình chaäm laøm maát loøng kieân nhaãn vaø cuõng ñöøng ñeå khoù khaên laøm maát loøng duõng caûm ! Moät thanh nieân coù hoaøi baõo muoán trôû thaønh moät vaän ñoäng vieân cöø. Anh ta cho raèng luyeän taäp ít seõ nhanh choùng laøm anh trôû thaønh moät tay vôït ñöùng ñaàu lôùp hay trung taâm ñieåm. Nhöng khi anh nhaän thaáy seõ phaûi maát nhieàu thaùng taäp luyeän khoù khaên, anh trôû neân noâng

noùng vaø nhuït chí. Ñoái vôùi anh caâu chaâm ngoân coù noùi, "Haõy kieân nhaãn baïn aï ? Ñoái vôùi thaønh La Maõ thì khoâng theå xaây trong 1 ngaøy ñöôïc !". Moät thanh nieân khaùc quyeát ñònh trôû thaønh moät hoïc giaû vaø anh daønh toaøn boä soá tieàn kieám ñöôïc vaøo vieäc nghieân cöùu. Nhöng caøng hoïc, anh caøng nhaän thöùc roõ caàn phaûi hieåu. Chuû ñeà caøng môû roäng khi anh coù tieán boä khoù khaên caøng lôùn vaø cuoái cuøng anh nhaän thöùc ñöôïc raèng anh seõ phaûi maát haøng naêm trôøi laøm vieäc caëm cuïi baèng trí oùc môùi coù theå ñaït ñeán muïc ñích cuûa mình. Vaø anh trôû neân naûn chí. Ñoái vôùi anh coù moät lôøi noùi vui. "Xin ñöøng naûn chí! Thaønh La Maõ khoâng theå xaây xong trong 1 ngaøy !" Caâu chaâm ngoân coù nghóa ñoäng vieân coå vuõ. Khoâng neân duøng noù nhö moät lyù do thoaùi thaùc troán laùnh vì löôøi nhaùc vaø trì hoaõn. Moät ngöôøi löôøi bieáng khi bò quôû traùch veà vieäc khoâng tieán boä, coù theå laëp laïi lôøi noùi naøy moät caùch haøo höùng "a, ñöôïc roài ! Baïn mong muoán gì ñaây ? Thaønh La Maõ khoâng theå xaây xong trong 1 ngaøy baïn aï !". TÖØ MÔÙI : 1. excuse /ik'skju:s/ (n) : côù, lyù do ñeå thoaùi thaùc 2. magnitude /'m%9n1tju:d/ (n) : taàm lôùn lao, vó ñaïi 3. to take much longer /te1k m^t~ l476/ (v) : caàn laâu hôn nhieàu ex : It takes us forty-five minutes to go from Saigon to Bieân Hoøa by Diesel train. 4. to scamp /sk%mp/ (v) : laøm voäi vaõ cho xong (= to perform in a hasty, neglectful, or imperfect manner) 5. to relax /r1'l%ks/ (v) : nghæ ngôi, saû hôi 6. worth doing /w3:8/ : ñaùng laøm, boõ laøm ex. This book is worth reading. The picture is worth seeing. 7. to devote oneself to /d1'v6$t/ (v) : chuyeân taâm vaøo ex : John devoted himself to the study of astronomy. (thieân vaên hoïc). 8. the comparative degree... the comparative degree : caøng... caøng... ex : The more you clearn, the more eagerly you want to learn. The more haste, the less speed. (giuïc toác baát ñaït). 9. formidable /'f4:m1d6bl/ (adj) : lôùn lao, ñoà soä ; kyø dò 10. to dishearten /d1s'h@:tn/ (v) : laøm naûn loøng, laøm naûn chí 11. Procrastination /pr6$,kr%st1ne1~n/ (n) : söï khaát laàn, trì hoaõn ex : Procrastination is the thief of time. 12. to remonstrate with (a person) on (a thing) /'rem4ntre1t/ (v) : traùch ai veà moät ñieàu gì ex : I remonstrate with him on his behavior. ex : To remonstrate with (a person) against (a thing). khaùng nghò ai veà moät ñieàu gì. ex : I remonstrated with Vuõ against his proposal. Toâi phaûn ñoái anh Vuõ veà ñeà nghò cuûa anh aáy.

4. MAN IS A TOOL USING ANIMAL NGÖÔØI LAØ LOAØI VAÄT BIEÁT DUØNG DUÏNG CUÏ OUTLINE 1. Man is distinguished from all the animals by the fact that he invents and uses tools. 2. Illustrations. Man is an animal ; for his bodily organs do not differ essentially from those of other mammals1 such as the sheep, cow, horse or dog : but he is the only animal that has invented and can use tools. This is only another way of saying that, while a man is physically like many other animals, mentally he is quite different. Other animals can use only the weapons or tools with which nature has endowed them and which are part of their bodies teeth, claws, stings2, legs, wings, fins, etc. But man, whose natural weapons teeth, nails, etc.) are feeble compared with3 those of many animals, has the intelligence and genius4 to invent tools and weapons, which have made him the master of the brute creation. For example, man cannot run very fast or far, as compared to deer, horses, or ostriches5. But he has discovered the power of steam and invented the steam engine ; and by its means he can travel sixty miles an hour. Man's teeth, as cutting instruments6, are weak, and his nails feeble, as compared to the teeth of the tiger or the claws of the lion. But he has used steel and made himself knives and swords and spears. Man's arm and fist are feeble weapons compared to the arms of the bear, the hoof of the horse, or the trunk7 of the elephant. But he has discovered gunpowder, and made himself guns and cannon8, so that he can kill at a thousand yards, and blow up a ship fourteen miles a way with a shell. Man cannot swim fast or far, but he has invented the rowing boat, the sailing ship, the steamer, and the submarine9, so that he can cross the water faster than the swiftest fish. Man has no wings ; but he has invented the aeroplane, and can fly now faster than the fastest bird. His eyes are weak compared to the eagle's ; but he has invented the microscope10 and the telescope11. His voice is feeble compared to the roar of the lion, or the trumpeting of the elephant ; but he has invented the telephone, and wireless broadcasting12, and can now speak to his fellows thousands of miles away.other animal uses tools. so it is just definition to descrobe man as "a toolusing animal." Con ngöôøi laø moät loaøi ñoäng vaät bôûi caùc cô quan cuûa cô theå khoâng khaùc vôùi caùc cô quan cuûa ñoäng vaät coù vuù, nhö cöøu, boø, ngöïa, choù. Tuy nhieân con ngöôøi laø ñoäng vaät duy nhaát bieát cheá taïo ñoàng thôøi bieát söû duïng coâng cuï. Hay noùi moät caùch khaùc trong khi con ngöôøi gioáng ñoäng vaät veà maët vaät lyù coøn veà taâm sinh lyù con ngöôøi hoaøn toaøn khaùc. Caùc loaøi ñoäng vaät khaùc chæ bieát söû duïng vuõ khí vaø coâng cuï töï nhieân, saün coù vaø thuoäc veà cô theå cuûa chuùng nhö raêng, vuoát, chaân, caùnh, vaây... Nhöng con ngöôøi vôùi vuõ khí töï nhieân yeáu hôn so vôùi nhieàu loaøi ñoäng vaät, con ngöôøi coù trí thoâng minh vaø khaû naêng saùng taïo neân duïng cuï vaø vuõ khí giuùp con ngöôøi laøm chuû loaøi sinh vaät hung döõ Ví duï con ngöôøi khoâng theå chaïy nhanh vaø xa baèng nai, ngöïa hay ñaø ñieåu. Tuy nhieân con ngöôøi ñaõ khaùm phaù ra söùc maïnh cuûa hôi nöôùc vaø cheá taïo ñaàu maùy hôi nöôùc giuùp con ngöôøi du lòch 60 daëm 1 giôø. Raêng ngöôøi - coâng cuï caét, nghieán raát yeáu cuõng vaäy, moùng tay moùng chaân laïi raát meàm so vôùi raêng cuûa hoå vaø vuoát cuûa sö töû. Nhöng con ngöôøi laïi söû duïng thieác, töï laøm thaønh dao, kieám cuõng nhö göôm. Caùnh tay vaø quaû ñaám cuûa con ngöôøi laø caùc loaïi khí giôùi yeáu hôn so vôùi caúng chaân cuûa gaáu moùng vuoát ngöïa hay voøi voi. Tuy

nhieân con ngöôøi cheá ra thuoác suùng, töï laøm suùng vaø khaåu ñaïi baùc vì vaäy con ngöôøi coù theå baén cheát caùch xa 1 ngaøn yard coù theå thoåi chieác taøu xa 14 daëm baèng moät phaùt ñaïn phaùo. Con ngöôøi khoâng theå bôi nhanh vaø xa nhöng con ngöôøi phaùt minh ra chieác thuyeàn, taøu thuûy, maùy hôi nöôùc, taøu ngaàm vì theá con ngöôøi baêng qua doøng nöôùc nhanh hôn loaøi caù bôi nhanh nhaát. Con ngöôøi cuõng khoâng coù caùch theá nhöng anh ta coù khaû naêng saùng cheá neân maùy bay vaø ngaøy nay bay nhanh hôn loaøi chim bay nhanh nhaát. So vôùi maét chim phöôïng hoaøng maét ngöôøi keùm hôn, nhöng con ngöôøi laïi coù khaû naêng phaùt minh ra kính vieãn voïng vaø kính thieân vaên. So vôùi tieáng gaàm vang cuûa sö töû hay tieáng roáng cuûa voi, gioïng noùi cuûa con ngöôøi nhoû hôn nhieàu theá maø con ngöôøi laïi coù theå phaùt minh ra maùy ñieän thoaïi, maùy phaùt thanh voâ tuyeát ñieän. Ngaøy nay anh ta coù theå noùi chuyeän vôùi baïn beø caùch xa haøng ngaøy daëm. Khoâng coù loaøi ñoäng vaät naøo söû duïng coâng cuï ngoaïi tröø con ngöôøi. Vì vaäy ñeå xaùc ñònh roõ raøng coù theå moâ taû con ngöôøi nhö "moät loaøi ñoäng vaät söû duïng coâng cuï"!. TÖØ MÔÙI : 1. mammal /'m%m6l/ (n) : loaøi vaät coù vuù 2. sting /st17/ : söï chích (ñoát) cuûa coân truøng - to sting (n) : ñoát 3. to compare with /k6mp'36/ : so saùnh - to comprared to (v) : so saùnh (ví vôùi) ex : This book cannot be compared with that one. Life is compared to a voyage. 4. genius /’d21:ny6s/ (n) : ngöôøi coù taøi 5. ostrich /'4str1t~/ (n) : con chim ñaø ñieåu 6. instrument /'1nstr$m6nt/ (n) : duïng cuï implement, tool : khí cuï, duïng cuï ; utensil : ñoà duøng 7. trunk /tr^nk/ (n) : voøi voi 8. cannon /'k%n6n/ (n) : suùng ñaïi baùc 9. submarine /'s^bm6r1:n/ (n) : taøu ngaàm, tieàm thuûy ñình 10. telescope /’tel1skr6$p/ (n) : oáng nhoøm, vieãn voïng kính 11. microscope /'ma1kr6sk6$p/ (n) : kính hieån vi 12. Wireless broadcasting /'wa16l1s 'br4:dk@:st17/ (n) : söï phaùt thanh voâ tuyeán ñieän

5. THE CONQUEST OF THE AIR. CUOÄC CHINH PHUÏC KHOÂNG TRUNG OUTLINE Introduction : - The dream of flying. 1. The balloon. 2. The airship, or dirigible balloon1. 3. The aeroplane. 4. Air services2. Many ancient legends3 and fairy stories show that even long ago man dreamt of flying ; but it is only in our own times that this dream has been realised. The first practical step that was taken towards aerial navigation, was the invention of the baloon towards the end of the 18th century, closely following the discovery of hydrogen gas4. Navigation of the air by balloons might be compared to the navigation of the sea by sailing vessels5 before the invention of the steam-boat ; for balloons were the sport of the winds as for over a hundred years after their introduction no method of propelling6 or guiding a balloon was discovered. They were not " flying " machines, but only " floating " machines. The next step was the invention of the dirigible balloon, or air ship, which Count Zeppelin proved to be practicable at the beginning of this century. The " Zeppelin,"7 as it was called, was really a huge cigarshaped balloon propelled by a motor engine and steered8 like a ship. The Germans expected great things from their Zeppelins in the Great War, but they proved to be rather a disappointment : and, although they are used as passenger air-ships, the future is probably with the aeroplane. The aeroplane has a different history, and flies according to9 quite a different principle. The balloon and the airship are "lighter than air"10 craft11, and are lifted and maintained in the air by hydrogen gas ; but the aeroplane, or "heavier than air"12 craft, rises and flies by the resistance of the air itself. Just as a piece of card board13, when thrown edge wise14, will skim15 through the air a long way, so the " planes " of the aeroplane, when forced forward by the motor driven screw, will raise and maintain the whole machine in the air. This is the real " flying machine," and it has now reached a high state of perfection, although only a recent invention. Airmen now think no more of rising up thousands of feet and flying hunderds of miles in the air than of travelling over good roads in a motor car. Man's ancient dream of flying dah come true. Already the Atlantic Ocean17 has been crossed by aeroplanes, and aeroplanes have flown round the world. Already there are regular air services, carrying mails and passengers, as between London and Paris. In a few years all the countries of the world will be linked together by regular air-services as they are now by steamboats and railways. Nhieàu chuyeän thaàn thoaïi cuõng nhö truyeän thaàn tieân cho thaáy raèng caùch ñaây laâu roài con ngöôøi ñaõ mô töôûng ñeán bay. Nhöng maõi ñeán thôøi ñaïi cuûa chuùng ta öôùc mô ñoù môùi ñöôïc thöïc hieän. Böôùc ñaàu tieân ñaõ thöïc hieän ñöôïc laø ngaønh haøng haûi, keá ñeán laø phaùt minh cuûa khinh khí caàu vaøo cuoái theá kyû 18. Tieáp theo sau laø söï khaùm phaù ra hôi hyñroâ. Ngaønh haøng khoâng coù khinh khí caàu ñöôïc saùnh vôùi ngaønh haøng haûi vôùi thuyeàn buoàm ñaõ ra ñôøi tröôùc phaùt minh

ra thuyeàn chaïy baèng hôi nöôùc ; vì khinh khí caàu laø moân theå thao bay baèng gioù ñaõ coù tröôùc ñaây 100 naêm sau söï xuaát hieän cuûa loaïi khinh khí caàu ñaåy baèng xoaùy chaân vòt. Nhöõng loaïi khinh khí caàu naøy khoâng phaûi laø maùy "bay" maø chæ laø maùy "noåi". Böôùc tieáp ñeán laø phaùt minh loaïi khinh khí caàu laùi ñöôïc hay con taøu bay treân khoâng trung maø Count Zeppelin ngay töø ñaàu theá kyû naøy ñaõ chöùng minh ñöôïc tính thöïc tieãn cuûa noù. Khinh khí caàu naøy coù teân goïi laø "Zeppelin" quaû thaät laø moät khinh khí caàu hình ñieáu thuoác khoång loà ñöôïc thuùc ñaåy bôûi moät ñaàu moâ-toâ ñoàng thôøi ñöôïc ñieàu khieån nhö moät con taøu. Trong thôøi ñaïi theá chieán ngöôøi Ñöùc mong muoán nhöõng moùn haøng vó ñaïi cuûa Zeppelin. Tuy vaäy hoï ñaõ chöùng toû hôi thaát voïng vaø maëc ñaàu chuùng ñöôïc söû duïng nhö nhöõng con thuyeàn chôû haønh khaùch treân khoâng thì töông lai vaãn coù theå laø maùy bay thöïc söï. Maùy bay coù moät neàn lòch söû khaùc haún. Noù bay hoaøn toaøn theo nguyeân lí khaùc nhau. Khinh khí caàu vaø taøu bay thì nheï hôn maùy bay, coù theå naâng leân, giöõ laïi treân khoâng baèng hôi hyñroâ. Đoái vôùi may bay naëng hôn khoâng khí khi caát caùnh bay theo chieàu höôùng ñaõ ñònh cuûa noù. Noù cuõng nhö maûnh giaáy caùc-toâng khí neùm ñi, noù seõ löôùt ñi trong khoâng khí. Maùy bay khi bay coù löïc ñaåy veà phía tröôùc bôûi ñinh oác cuûa moâtô laøm maùy bay bay leân vaø giöõ thaêng baèng trong khoâng khí. Ñaây thaät söï laø loaïi maùy bay. Ngaøy nay, maùy bay ñaõ ñaït ñeán möùc ñoäc cao cuûa söï hoaøn haûo, daãu raèng chæ coù moät phaùt minh gaàn ñaây phi coâng ngaøy nay khoâng cho raèng bay cao haøng ngaøy boä vaø bay xa haøng traêm daëm trong khoâng khí hôn laø ñi treân nhöõng con ñöôøng toát treân xe hôi. Giaác mô ngaøy xöa cuûa loaøi ngöôøi ngaøy nay trôû thaønh söï thaät. Ngöôøi ta ñaõ bay qua Ñaïi Taây Döông. Maùy bay ñaõ bay khaép theá giôùi cuõng ñaõ coù caùc dòch vuï haøng khoâng thöôøng xuyeân mang thö chôû khaùch töø Luaân Ñoân ñeán Pari. Trong vaøi naêm nöõa, caùc nöôùc treân theá giôùi seõ ñöôïc lieân keát baèng dòch vuï haøng khoâng nhö chuùng ngaøy nay ñöôïc noái keát baèng taøu thuyeàn vaø ñöôøng ray. TÖØ MÔÙI : 1. dirigible balloon /'d1r1d26bl ba'lu:n/ (n) : khinh khí caàu laùi ñöôïc 2. air services /e6's3:v1s1z/ (n) : nhöõng dòch vuï haøng khoâng 3. legend /'led26nd/ (n) : truyeän tích, truyeän kyù, thaàn thoaïi 4. hydrogen gas /'ha1dr6$ 9%s/ (n) : hôi hy troâ 5. sail vessels /se1l 'veslz/ (n) : thuyeàn (taøu) buoàm 6. to propel /pr6'pel/ (v) : thuùc ñi (baèng xoaùy chaân vòt) 7. Zepplin /’zepl1n/ (n) : teân ngöôøi (Ferdinand von Zepplin, 1838 - 1917) 8. to steer /st16r/ (v) : laùi, ñieàu khieån 9. according to /-6'k4:d17 tu/ (conj) : theo, chieáu theo (= in accordance with) 10. lighter than air /la1t6/ : nheï hôn khoâng khí 11. craft /kraft/ (n) : maùy bay 12. heavier than air /hev16/ : naëng hôn khoâng khí 13. card board /'k@:db4:d/ (n) : giaáy caùc toâng 14. edge wise (or : edgeways) /ed2wa1z/ (adv) : ôû beân bôø, beân meùp ; men beân leà 15. to skim /sk1m/ (v) : ñoïc hay nhìn löôùt qua, ñi löôùt qua 16. to think no more of something : khoâng nghó tôùi... nöõa 17. the Atlantic Ocean /6t'l%nt1k '6$~n/ (n) : Ñaïi Taây Döông

6. TAKE CARE OF THE PENCE, AND THE POUNDS WILL TAKE CARE OF THEMSELVES TÍCH TIEÅU THAØNH ÑAÏI OUTLINE 1. Large sums of money disappear in casual1 petty axpenditures. 2. Expenditure must be systematic, and then money can be saved. 3. To live beyond one's income2 means misery. Everv one knows how mysteriously money dribbles3 away in netty expenditure. Once break a ten rupee4 note and how quickly it disappears ! We cannot remember how spent it, and we have little or nothing to show for it : but it is gone. We forget that sixteen annas5 make a rupee, and fifteen rupees make a pound, and that small spendings mount up, and quite large sums of money have slipped through our fingers before we realise6 it. We did not take care of the pence, petty expenditures, and they mounted up to pounds, which have taken wings and flown away. This is bound to7 be the case if we don't watch our expenses, and if we carry our money abouT with us as loose cash in our pockets. People with small incomes are sure to get into8 financial difficulties if they have no system in their expenditure. When the monthly pay comes in, a monthly budget9 should be drawn up, and certain fixed sums allotted10 to meet necessary expenses such as houserent, food fuel, clothes, travelling, etc. Then, before anything is assigned to11 luxuries, as much as can be afforded should be set aside as saved, and put into the post office saving's12 bank. Then a certain amount should be kept in hand13 for extras14 and unforescen expenses ; in fact it is generally found that these " extras " in the end run away with a considerable sum15. Only when all this has been done, and if there is anything , left, can expenditure on luxuries be allowed. Any one who adopts some such system, and faithfully sticks to it16, will be able to live within his income17, and save into the bargain18. He takes care in spending the pennies, and finds he has saved pounds. But when there is no system, and all the expenditure is casual, expenditure is sure to exceed income, and the result will be constant money worries, unpaid bills, and chronic19 debt. One of Dickens20 characters says that if your income is twenty shillings, and you spend only nineteen shillings and six pence, that means happiness ; but if you spend twenty shillings and six pence, it means misery. Ai cuõng bieát tieàn seõ rôi loït ñi nhanh choùng trong vieäc chi tieâu khoâng tính toaùn. Moät khi laáy ñoàng 10 ñoàng chi tieâu thì chaúng maáy choác noù seõ heát ! Chuùng ta khoâng theå nhôù ñaõ chi tieâu nhö theá naøo vaø haàu nhö khoâng coù baèng chöùng cho vieäc ñoù, maø tieàn ñaõ tieâu roài ! Chuùng ta ñaõ queân raèng 16 xu (AÁn) laø 1 ñoàng, 15 ñoàng baèng 1 baûng Anh, nhöõng chi tieâu vaët seõ lôùn daàn leân vaø roài moùn tieàn lôùn ñoù seõ tuoät khoûi tay chuùng ta tröôùc khi chuùng ta bieát ñöôïc ñieàu ñoù. Chuùng ta khoâng quan taâm ñeán nhöõng ñoàng xu, nhöõng chi tieâu vaët, roài chính nhöõng ñoàng xu, vaët vaõnh naøy seõ lôùn daàn thaønh nhöõng ñoàng baûng Anh vuoät khoûi maát. Ñieàu naøy buoäc phaûi nhö vaäy neáu baïn khoâng quan taâm ñeán vieäc chi tieàn. Neáu chuùng ta ñem tieàn theo beân mình nhö laø boû tieàn maët trong tuùi vaäy !. Ngöôøi vôùi nhöõng thu nhaäp ít oûi chaéc chaén seõ gaëp khoù khaên veà taøi chaùnh neáu hoï khoâng coù moät cheá ñoä chi tieâu phuø hôïp. Khi tieàn löông haøng thaùng ñeán, ngaân saùch haøng thaùng buoäc

phaûi vaïch ra. Moät moùn tieàn coá ñònh ñöôïc daønh cho vieäc chi tieâu caàn thieát nhö tieàn thueâ nhaø, nhieân lieäu naáu aên, quaàn aùo, du lòch... Sau ñoù trích ra moät phaàn coù theå coù ñeå tieát kieäm vaø göûi vaøo ngaân haøng quyõ tieát kieäm do Nha Böu ñieän toå chöùc tröôùc khi coù yù ñònh chi tieâu phung phí. Luùc ñoù baïn ñaõ naém giöõ moät soá tieàn trong tay nhö laø soá tieàn thaëng dö ñeå phoøng vieäc chi tieâu ngoaøi döï kieán. Thöïc teá cho thaáy raèng moùn tieàn dö ra ñaùng keå naøy cuoái cuøng cuõng heát saïch luoân. Chæ khi taát caû vieäc naøy ñöôïc laøm saün vaø neáu coù ñieàu gì baát traéc, coù theå daønh vaøo vieäc laõng phí. Nhöõng ai aùp duïng cheá ñoä chi tieâu nhö vaäy vaø trung thaønh baùm vaøo ñoù, anh ta coù theå soáng vôùi khoaûng thu nhaäp cuûa mình ñoàng thôøi tieát kieäm ñöôïc. Töï anh kieåm tra laáy nhöõng ñoàng xu vaø nhöõng ñoàng baûng seõ töï kieåm tra laáy !. Tuy vaäy neáu khoâng coù cheá ñoä chi tieâu naøo, vaø taát caû vieäc chi tieâu ñeàu caåu thaû. Chaéc chaén raèng vieäc chi tieâu cuûa baïn seõ vöôït quaù möùc thu nhaäp. Keát quaû seõ laø noãi baên khoaên veà tieàn baïc, nhöõng phieáu thanh toaùn nôï naàn vaø moùn nôï trôû thaønh laâu naêm khoâng traû ñöôïc. Moät trong nhöõng lôøi noùi ñaëc saéc cuûa Dickens raèng neáu thu nhaäp cuûa baïn laø 20 ñoàng si-linh vaø baïn chi ra chæ coù 19 si-linh vaø 6 xu. Đieàu ñoù coù nghóa laø nieàm haïnh phuùc ; nhöng neáu baïn chi ra 20 silinh vaø 6 xu coù nghóa raèng khoå ñau ! TÖØ MÔÙI : 1. casual /'k%2u6l/ (adj) : ngaãu nhieân, khoâng quan taâm 2. beyond one's income /'17k^m/ quaù soá lôïi töùc cuûa ta 3. to dribble /dr1bl/ (v) : rôi, loït, ñi 4. rupee /'ru:p1:/ (n) : ñoàng baïc AÁn Ñoä 5. anna /'%n6/ (n) : ñoàng xu AÁn Ñoä 6. to realise /'r16la1z/ (v) : bieát, nhaän thöùc ra 7. to be bound to /ba$nd/ (v) : buoäc phaûi 8. to get into (difficulties, trouble, etc.) /9et '1nt$/ (v) : gaëp (khoù khaên, chuyeän raéc roái...) 9. budget /'b^d21t/ (n) : ngaân saùch 10. to allot /6'l4t/ (n) : daønh cho ; phaân phoái cho - allotment 11. to assign to /6'sa1n/ (v) : chæ ñònh ; chæ phaùt 12. postoffice savings : Quyõ tieát kieäm do Nhaø Böu Ñieän toå chöùc. 13. in hand /1n h%nd/ coù trong tay, coù saün 14. extras /’ekstr6z/ (n) : soá thaëng dö, thöøa ra 15. a considerable sum : moùn tieàn ñaùng keå 16. to stick to /st1ck/ (v) : baùm vaøo 17. to live within one's income : soáng trong phaïm vi lôïi töùc cuûa mình. 18. into the bargain /'b@:91n/ (n) : vaøo moùn haøng ñoù, vaøo cuoäc thöông löôïng maäu dòch ñoù ex : She gave two hundred dollars into the bargain. Baø aáy ñaõ traû 200 ñoàng veà moùn haøng ñoù. 19. chronic /’kr4n1k/ (adj) : kinh nieân ; coù laâu naêm 20. Dickens : Charles Dickens 1812 - 1870 /’d1kenz/ (v) : (teân vaên só löøng danh cuûa nöôùc Anh)

7. CLEANLINESS OF MIND AND BODY TRONG SAÏCH VEÀ TAÂM HOÀN VAØ THEÅ XAÙC OUTLINE Introduction : Cleanliness is a part of godliness1. 1. Cleanliness of Body a. is necessary for health, b. and for self-respect 2. Cleanliness of Mind. "Cleanliness", says the old proverb, "is next to godliness". This saying simply emphasises the great importance of cleanliness. But in practice2 it has some times been interpreted3 in a different way, and made to mean that godliness can dispense4 with clealiness. In the Middle Ages in Europe, and insome places and classes in India. godliness was associated with5 dirt. The old ascetic6 monk, and the Indian Yogi7, were considered to be all the more holy for being filthy. But true godliness surely means cleanliness of soul and body ; and the old proverb should read, " Cleanliness is a part of godliness ". Cleanliness of body is necessary for physical health. Dirt and disease go together. Disease germs breed and thrive and multiply in dirty ; and the epidemic diseases9 which sweep over a country and carry off thousands, are the results of the drity habits and surroundings of the people. No one can keep healthy who does not keep clean. Not only the regular washing of hands and face but the frequent and thorough bathing of the whole body, and the wearing of clean clothes, are conditions of good health10. Cleanliness of body is also necessary for self-respect. No one can expect to mix with decent society11 if he is not clean and neat. It is an insult to respectable people to meet them with dirty face and hands, and soiled and evil smeiling12 clothes. A gentleman would feel ashamed if he could not keep himself scrupulously13 clean. But even more important than cleanliness of body is cleanliness of mind. To call a mind " clean ", or " dirty " is to use metaphorical14 language. Just as15 linght is the symbol16 of truth and goodness, and darkness of ignorance and evil, so dirt is the symbol of moral evil and cleanliness of moral purity. Sin is dirt ; and in all religions the sinner prays to God for cleansing. " Wash me and I shall be whiter than snow ", cries the Psalmist ; and " Cleanse thou me from secret faults ". A man may be clean in body, but if his mind is full of impure desires, dirty thoughts and unclean imaginings, he is a dirty man, however much he may wash his skin. True cleanliness, then is not only next to, but a part of true godliness. Chaâm ngoân coù caâu "Saïch seõ gaàn vôùi thaùnh thieän". Lôøi noùi ñôn thuaàn muoán nhaán maïnh ñeán söï quan troïng cuûa tính saïch seõ. Trong thöïc teá, lôøi noùi naøy ñaõ ñöôïc nhaéc laïi nhieàu laàn döôùi nhieàu daïng khaùc nhau, nhöng nghóa chung vaãn laø söï thaùnh thieän luoân song haønh vôùi tính saïch seõ. ÔÛ AÂu Chaâu, vaøo thôøi Trung coå vaø moät soá nôi ôû AÁn cuõng nhö moät soá giai caáp AÁn, thaùnh thieän ñoàng nghóa vôùi dô baån. Thaày tu khoå haïnh ngaøy xöa vaø caùc tín ñoà moân phaùi AÁn ñöôïc xem nhö laø söï thanh tuù cuûa tuïc tóu. Tuy nhieân söï thanh tuù thaät söï chaéc chaén coù nghóa laø söï trong saïch ôû taâm hoàn vaø ôû theå xaùc. Do ñoù caâu chaâm ngoân coù theå noùi raèng "Söï trong saïch laø moät phaàn cuûa thaùnh thieän" !

Saïch seõ ôû theå xaùc raát caàn cho söùc khoûe. Dô baån vaø beänh hoaïn luoân ñi cuøng nhau. Nhöõng vi truøng beänh seõ gaây maàm, phaùt trieån vaø sinh soâi trong söï dô baån. Caùc caên beänh dòch truyeàn nhieãm seõ lan traøn khaép trong nöôùc laøm haøng ngaøn ngöôøi mang beänh. Ñoù laø haäu quaû cuûa thoùi dô baån baûo veä vaø moâi tröôøng xung quanh. Khoâng moät ai ñöôïc söùc khoûe maø khoâng chòu giöõ saïch seõ. Khoâng chæ röûa tay, maët saïch seõ thöôøng xuyeân maø phaûi taém röûa cô theå saïch seõ ñeàu ñaën, maëc aùo quaàn saïch seõ. Taát caû bieåu hieän tình traïng söùc khoûe toát. Saïch seõ cô theå coøn laø ñieàu caàn thieát cho loøng töï troïng. Khoâng ai thích gia nhaäp vaøo moät xaõ hoäi laønh maïnh maø baûn thaân anh ta khoâng saïch seõ goïn gaøng. Seõ laø ñieàu laêng maï ñoái vôùi ngöôøi töï troïng neáu baïn gaëp hoï vôùi göông maët vaø tay chaân baån, aùo quaàn xoác xeách buïi baëm. Moät ngöôøi lòch söï seõ caûm thaáy xaáu hoå neáu anh aáy khoâng töï mình saïch seõ caån thaän ! Tuy nhieân ñieàu quan troïng hôn söï saïch seõ ôû thaân theå ñoù laø trong saïch ôû taâm hoàn. Goïi moät taâm hoàn "trong saïch" bay "dô baån" laø ñaõ duøng ñeán nghóa aån duï. Ñuùng nhö aùnh saùng laø bieåu töôïng cuûa söï thaät vaø söï toát ñeïp. Boùng toái laø cuûa söï ngu doát vaø toäi loãi. Do vaäy dô baån laø bieåu töôïng cuûa toäi aùc, saïch seõ laø bieåu töôïng cuûa söï thanh cao, thanh khieát. Toäi loãi laø dô baån. Trong caùc toân giaùo, ngöôøi coù toäi thöôøng caàu nguyeän Chuùa mong ñöôïc röûa toäi "Xin Chuùa haõy röûa toäi cho con ñeå con ñöôïc trong saùng hôn". Ngöôøi saùng taùc neân thaùnh ca thì khaån khoaûn caàu xin Chuùa : "Xin ngöôøi haõy röûa saïch con khoûi nhöõng toäi loãi coøn aån chöùa". Moät ngöôøi coù theå saïch ôû theå xaùc, nhöng neáu taâm trí hoï ñaày nhöõng ham muoán toäi loãi, tö töôûng dô baån vôùi nhöõng töôûng töôïng khoâng trong saïch, anh ta laø moät ngöôøi dô baån cho duø anh ta coù taém röûa saïch seõ chaêng nöõa. Trong saïch thaät söï khoâng phaûi laø keà caän vôùi thaùnh thieän, maø laø moät phaàn cuûa söï thanh tuù thaät !. TÖØ MÔÙI : 1. godliness /94dl1n1s/ (n) : söï thaùnh thieän, öu tuù 2. in practice /'pr%kt1s/ (n) : treân thöïc teá 3. to interpret /1n't3:pr1t/ (v) : giaûi thích 4. to dispense /d1'spens/ (v) : phaân phaùt 5. to assciate with /6s6$~16t/ (v) : laøm baïn vôùi, quen vôùi 6. ascetic /6'set1k/ (adj) : khaéc khoå, khoå haïnh 7. Yogi /'j6$91/ (n) : tín ñoà moân phaùi 8. to multiply /'m^lt1pla1/ (v) : taêng leân boäi phaàn ; nhaân leân 9. epidemic diseases /,ep1'dem1k d1's1:z1z/ (n) : beänh dòch truyeàn nhieãm 10. good health /9$d hel8/ (n) : söùc khoûe toát 11. decent society /’d1:sent s6'sa16t1/ (n) : xaõ hoäi laønh maïnh 12. evil smelling /'1:vl 'smel17/ (n) : hoâi thoái, khoù ngöûi 13. scrupulously /’kru:pj$l6sl1/ (adv) : raát caån thaän, thaän troïng 14. metaphorical /,met6'f4r1kl/ (adj) : chæ veà tyû duï, ví von, ví duï 15. just as...so... (conj) : ñuùng nhö...thì...cuõng vaäy ex. Just as lungs are to the animal, so are the leaves to the plant. Buoàng phoåi coù taùc duïng theá naøo vôùi con vaät thì laù ñoái vôùi caây cuõng ñuùng vaäy. 16. symbol /’s1mbl/ (n) : daáu hieäu tieâu bieåu 17. the Psalmist /'s@:m1st/ (n) : chæ Vua David trong Kinh Thaùnh

8. THE POWER OF THE PRESS SÖÙC MAÏNH CUÛA BAÙO CHÍ OUTLINE 1. Modern power of the press based on1 spread of education2 2. Newspapers mould3 public opinion4. 3. The press through public opinion controls the Government. 4. This power may be used for good or evil. 5. A commercialised press tends to evil. The power of the press in any country depends on the number of newspaper readers ; and this, in turn, depends on the spread of education. Where readers are few newspapers must be few, and can appeal5 directly to only a small minority of the population. In a country like England, where even the poorest workingman can read, the reading public6 is practically the whole nation. Hence the large number of newspapers and their great influence on public opinion. Now the great majority7 of newspaper readers are uncritical8. Only a few think for themselves, and form their own opinions. Most accept what they read without question, and take their opinions ready make from their favourite10 papers. Newspapers therefore mould public opinion. In democratic countries where by the system of election and representation11 the people control the government, public opinion is the chief power. No democratic government will have to yield13 to public opinion, or be driven out of office14. It is therefore obvious that, if the press controls public opinion, and public opinion controls the government, the press ultimately controls the government. Such is the political power of the press. The pen is indeed mightier than the sword15. This great power may be used for good or evil. If the great newspapers are serious16, disinterested and clean, and give their readers a wise and courageous and lofty lead17 on great national questions, the power of the press will be a blessing. But if the papers are frivolous18, prejudiced and corrupt, and pander19 to the worst tastes of the people by filling their pages with scandal20 and sensationalism21 their influence must be bad, and even disastrous22. The commercialising23 of the modern press is an evil. A newspaper is a business concern24 and is meant to sell, to get a large sale, it must give its readers what they want. And the more extreme and sensational and excit-ing it is, the better it will sell. It therefore cannot afford to be lofty and serious and moderate. A country that has an independent and clean press, is blessed indeed. ÔÛ baát cöù nöôùc naøo, söùc maïnh baùo chí tuøy thuoäc soá löôïng ñoäc giaû. Ñieàu naøy coøn tuøy ôû aûnh höôûng giaùo duïc cuûa baùo. Nôi coù ít ñoäc giaû, neân phaân phoái baùo ít ôû nôi ñoù, vaø coù theå loâi cuoán tröïc tieáp ñoái vôùi moät boä phaän daân chuùng thieáu soá nhoû. Nhö ôû nöôùc Anh, thaäm chí ngöôøi coâng daân ngheøo nhaát cuõng ñoïc baùo. Thöïc teá ñoäc giaû laø toaøn boä daân chuùng. Do ñoù con soá lôùn baùo chí vaø taùc ñoäng lôùn lao cuûa noù leân yù kieán quaàn chuùng. Ngaøy nay, ña soá caùc ñoäc giaû ñeàu khoâng thích pheâ bình. Chæ coù moät soá ít ngöôøi nghó veà hoï, ñöa ra yù kieán rieâng. Haàu heát hoï ñeàu chaáp nhaän nhöõng thoâng tin hoï ñoïc maø khoâng neâu caâu hoûi vaø ñöa ra lyù do hoï thích baùo naøo nhaát. Vì vaäy baùo chí un ñuùc yù kieán cuûa quaàn chuùng.

ÔÛ caùc nöôùc daân chuû coù theá ñoä baàu cöû vaø quyeàn ñaïi bieåu, nhaân daân kieåm soaùt nhaø nöôùc, yù kieán cuûa quaàn chuùng laø söùc maïnh chính. Khoâng coù moät chính phuû daân chuû naøo laïi phaûi nhöôïng boä yù kieán quaàn chuùng, hay bò caùch chöùc. Do ñoù, coù moät ñieàu roõ raøng raèng neáu baùo chí kieåm soaùt dö luaän, vaø dö luaän kieåm soaùt nhaø nöôùc, thì baùo chí ít ra kieåm soaùt ñöôïc nhaø nöôùc. Ñaây chính laø söùc maïnh chính trò cuûa baùo chí. Caây buùt quaû thaät beùn hôn göôm ! Söùc maïnh lôùn lao naøy coù theå duøng vaøo vieäc toát hay toäi aùc. Neáu baùo chí nghieâm tuùc, trong saïch, khoâng vì lôïi nhuaän, ñem laïi cho ñoäc giaû löôïng kieán thöùc khoân ngoan duõng caûm vaø laø ngöôøi daãn ñaàu veà nhöõng vaán ñeà ñaïi söï cuûa quoác gia. Luùc ñoù söùc maïnh cuûa baùo chí raát lôùn. Nhöng neáu baùo chí coù noäi dung taàm thöôøng, vôù vaån, taïo thaønh kieán, hoái loä vaø chieàu theo nhöõng yù thích xaáu xa vôùi ñaày raãy nhöõng vuï tai tieáng, tình duïc. Noù coù aûnh höôûng xaáu, thaäm chí tai haïi. Vieäc thöông maïi hoùa ngaønh baùo chí hieän ñaïi laø moät toäi aùc. Moãi moät tôø baùo laø moät haõng buoân, coù nghóa raèng phaûi baùn ñeå coù moät soá löôïng lôùn. Baùo chí phaûi ñem laïi cho ñoäc giaû nhöõng gì hoï muoán ñoïc. Tôø baùo caøng chöùa ñöïng noäi dung hay, phong phuù, caøng kích thích ngöôøi ñoïc, baùo baùn caøng chaïy. Vì vaäy baùo chí khoâng theå mang tö töôûng cao quyù, nghieâm trang vaø ñuùng möïc. Moät nöôùc coù neàn baùo chí trong saïch vaø ñoäc laäp quaû thaät raát quí baùu!. TÖØ MÔÙI : 1. based on (upon) /be1sd on/ (conj) : caên cöù vaøo 2. spread of education : söï phoå caäp giaùo duïc 3. to mould /m6$ld/ (v) : taïo thaønh ; naën theo khuoân 4. public opinion /'p^bl1k 6'p1nj6n/ (n) : dö luaän, coâng luaän 5. to appeal /6'p1:l/ (v) : keâu goïi ex. The countries involved appealed to arms. Nhöõng quoác gia lieân quan ñaõ toång ñoäng vieân. 6. the reading public /'r1:d17 'p^bl1k/ (n) : ñoäc giaû (noùi chung) 7. the great majority /9re1t m6'd24r6t1/ (n) : ñaïi ña soá - minority : thieåu soá 8. uncritical /,^n'kr1t1kl/ (adj) : khoâng thích pheâ bình 9. ready made /red1 me1d/ (adj) : laøm saün 10. favourite /'fe1v6r1t/ (adj) : ñöôïc öa chuoäng nhaát 11. representation /,repr1zen'te1~n/ (n) : quyeàn ñaïi bieåu, ñaïi nghò cheá 12. sooner or later : sôùm muoän, chaúng choùng thì chaày 13. to yield /j1:ld/ (v) : nhöôïng boä ; phuïc toøng ; laøm theo 14. cut of office : khoâng coøn taïò chöùc. 15. The pen is mightier than the sword : ngoøi buùt coøn maïnh hôn thanh kieám 16. serious /'s16r16s/ (adj) : ñöùng ñaén ; nghieâm trang ; ñaøng hoaøng 17. lead /l1:d/ (n) : söï daån ñaàu, laõnh ñaïo ex. to take the lead : laõnh ñaïo. 18. frivolous /'fr1v6l6s/ (adj) : taàm thöôøng, phuø phieám, vôù vaån 19. to pander /'p%nd6/ (v) : chieàu theo (thò hieáu cuûa ñoäc giaû) 20. scandal /'sk%ndl/ (n) : chuyeän tai tieáng, chuyeän khoâng ñöùng ñaén 21. sensationalism /sen'se1~6n6li6m/ (n) : söï gaây "giaät gaân" (cho ñoäc giaû) 22. disastrous /d1'z@:str6s/ (adj) : tai haïi 23. commercializing /k6'm3:~6la1z17/ (n) : vieäc thöông maïi hoùa

24. business concern /'b1zn1s k6n's3:n/ (n) : haõng buoân, thöông ñieám 25. to afford /6'f0:d/ (v) : chòu ñöïng ; coù khaû naêng

9. THE FOLLY OF LISTENING TO IDLE RUMOUR NGHE TIN ÑOÀN NHAÛM LAØ MOÄT TRONG NHÖÕNG CAÙI DAÏI CUÛA CON NGÖÔØI OUTLINE 1. Idle rumour, which is responsible for so much mischief, is spread by credulous1 hearers. 2. Rumour exaggerates trivial2 and innocent things into portentous3 evils. 3. Our duty is to be crilical4, and to refuse to accept or pass on, stories until we have verified5 them. Idle gossip and irresponsible chatter6 do an immense amount of mischief. They often lead to7 the breaking up of friendships, to unjust prejudice, to loss of reputation, to any amount of sorrow and suffering, and even to ruin. But idle rumours could do no harm if there were not a large number of credulous people who accept all they hear, and pass it on to others in a still more exaggerated8 and distorted9 form. If there were no receivers of stolen goods, there would be fewer thieves ; and if there were no silly and credulous people, there would be fewer gossip mongers10. It is wonderful how a rumour grows. A traveller, says an old story, walking along a road at night, noticed a glow-worm shining in a hedge near a haystack. Soon after, he met a man and told him what he had seen, adding that at first he thought the light was a burning match. This man told another that a traveller had seen a burning match near a haystack, and that there was a danger of the haystack getting on fire, When the next report of the incident was made, it was that the haystack was on fire, and there was danger of the farm-house catching fire too Finally, this story was that the farm house was burnt down and all the inmates11 suffocated12. And all this arose out of the traveller's simple remark that a glow worm's light looked like a burning match ! Knowing, then how stories get exaggerated, and what harm false and silly rumours do, we should keep an open mind and cultivate a critical attitude. When some one tells us a story against another (for rumours are generally evil), we should ask ourselves three questions. First is our informant13 in a position to know the facts at first hand14 ? Second, is he a man whose word can be relied on ? Third, has he any motive, such as personal spite, to make up or exaggerate such a discreditable story ? In nine cases out of ten15 we shall find that our informant is either repeating second hand gossip, or he is a man who is known to exaggerate or distort what he hears, or that he has some private motive for inventing, or exaggerating, the story. In which case, our duty is to suspend16 judgment and keep the matter to ourselves until we can verify its truth. Vieäc ngoài leâ ñoâi maùch vaø chuyeän phieám voâ thöøa nhaän gaây ra khoâng bieát bao nhieâu ñieàu phieàn luïy. Chuùng thöôøng daãn ñeán ñoå vôõ tình baïn, ñöa ñeán thaønh kieán khoâng chính ñaùng, laøm toån haïi danh tieáng, laøm buoàn raàu khoå ñau, thaäm chí laøm tan naùt. Tuy nhieân nhöõng lôøi ñoàn voâ caên cöù seõ voâ haïi neáu khoâng coù nhöõng con ngöôøi nheï daï deã tin roài laïi truyeàn tin cho ngöôøi khaùc coù phoùng ñaïi theâm, thaäm chí coøn xuyeân taïc. Neáu khoâng coù nhöõng ngöôøi nhaän haøng aên caép ñöôïc, seõ coøn laïi ít troäm cöôùp hôn. Vaø neáu khoâng coù nhöõng ngöôøi voâ duyeân caû tin seõ coù ít keû ngoài leâ ñoâi maùch. Thaät lyù thuù khi lôøi ñoàn ñaïi ngaøy moät taêng. Moät khaùch du lòch ñang böôùc doïc con ñöôøng trong ñeâm khuya, nhìn thaáy moät ñoám saùng röïc ñang chieáu saùng gaàn ñoáng coû khoâ. Laùt sau oâng gaëp moät ngöôøi ñaøn oâng, noùi vôùi oâng ta nhöõng gì oâng vöøa nhìn thaáy coù theâm thaét raèng

luùc ñaàu oâng nghó laø aùnh saùng phaùt ra töø que dieâm ñang chaùy. Ngöôøi naøy laïi keå sang cho moät ngöôøi khaùc raèng moät khaùch du lòch ñaõ nhìn thaáy moät que dieâm chaùy gaàn ñoáng rôm khoâ, vaø raèng moái nguy doáng rôm saép baét löûa chaùy. Khi lôøi truyeàn ñaït tieáp ñeán veà söï kieän treân, ñoáng coû khoâ ñang chaùy, moái nguy laø noâng traïi cuõng seõ beùn löûa. Cuoái cuøng caâu chuyeän ñöôïc truyeàn raèng ngoâi nhaø ñaõ chaùy ruïi vaø toaøn boä ngöôøi nhaø ñaõ cheát ngaït. Toaøn boä caâu chuyeän naøy vöôït ra ngoaøi lôøi nhaän xeùt thuaàn tuùy cuûa khaùch du lòch raèng ñoù laø moät ñoám saùng troâng gioáng nhö que dieâm ñang chaùy ! Ñeå bieát ñöôïc caâu chuyeän ñöôïc cöôøng ñieäu nhö theá naøo cuõng nhö lôøi ñoàn sai, voâ caên cöù gaây taùc haïi gì, chuùng ta phaûi môû roäng trí oùc, nuoâi döôõng moät caùi nhìn pheâ phaùn. Ñoâi khi ai ñoù keå chuùng ta moät caâu chuyeän khoâng hay veà ngöôøi khaùc (vì lôøi ñoàn ñaïi noùi chung ñeàu laø nhöõng lôøi noùi xaáu). Chuùng ta phaûi bieát töï hoûi ba caâu hoûi sau. Tröôùc tieân ngöôøi ñöa tin coù bieát tin töùc ñoù tröïc tieáp hay khoâng ? Thöù hai, lieäu tin töùc cuûa anh ta coù caên cöù hay khoâng ? Vaø thöù ba, xem anh ta coù ñoäng löïc naøo noùi leân nhöõng lôøi ñoù khoâng ? Chaúng haïn loøng haän thuø caù nhaân taïo neân hay cöôøng ñieäu caâu chuyeän ñoù ? Chín trong möôøi tröôøng hôïp cho thaáy ngöôøi phao tin hoaëc laëp laïi tin töùc cuõ, neáu khoâng anh ta phaûi laø ngöôøi hay cöôøng ñieäu caâu chuyeän hoaëc boùp meùo nhöõng gì nghe ñöôïc. Hoaëc anh ta coù moät ñoäng löïc caù nhaân ñeå döïng neân caâu chuyeän môùi hay thoåi phoàng caâu chuyeän leân. Trong moãi tröôøng hôïp naøy coâng vieäc cuûa chuùng ta laø phaûi hoaõn laïi nhöõng lôøi nhaän xeùt vaø giöõ vaán ñeà cho ñeán khi xaùc ñònh noù laø ñuùng söï thaät !. TÖØ MÔÙI : 1. credulous /’kredjul6s/ (adj) : deã tin ngöôøi, hay tin, caû tin 2. trivial /’tr1v16l/ (adj) : taàm thöôøng ; nhoû nhoi 3. portentous /p0:'tent6s/ (adj) : ñaùng sôï, khuûng khieáp 4. critical /’kr1t1kl/ (adj) : thích pheâ bình, pheâ phaùn 5. to verify /ver1fa1/ (v) : xaùc ñònh, chöùng minh ; kieåm chöùng 6. chatter /’t~%t6(r)/ (n) : chuyeän phieám, chuyeän ba hoa 7. to lead to /l1:d/ (v) : daãn tôùi 8. exaggerated (p. a) /19'z%d26re1t1d/ (adj) : (ñöôïc) phoùng ñaïi, theâu deät theâm 9. distorted (p. a) /d1'st4:t1d/ (adj) : bò meùo moù, xuyeân taïc 10. gossip monger /'94s1p 'm^796/ (n) : keû phao tin ñoàn 11. inmate /'1nme1t/ (n) : ngöôøi ôû cuøng nhaø 12. suffocated (p. a) /'s^f6ke1t1d/ (adj) : bò ngheïn thôû ; cheát vì ngaït hôi 13. informant /1n'f0:m6nt/ (n) : keû ñöa tin, keû truyeàn tin 14. first hand /f3:st h%nd/ : tröïc tieáp (nhaän ñöôïc) 15. in nine cases out of ten : chín trong möôøi tröôøng hôïp 16. to suspend /s6'spend/ (v) : hoaõn laïi

10. HOLIDAYS CAÙC KYØ NGHÆ OULINE 1. The necessity of holidays. 2. The abuse of holidays. 3. The ringht use of holidays. There is not much need of proving to most schoolboys that holidays are necessary. They are quite convinced1 that they are and most desirable too. They welcome a holiday from school with hilarious2 joy, and plague3 the headmaster on the least excuse to let them off their lessons. It would be more in place4 to try to convince5 them of the necessity of work and study. Yet it may be desirable to show that regular intervals6 of rest, recreation, or a change of occupation, are really necessary. As the old rhyme7 says, "All work and no play, Makes Jack a dull boy." Holidays at proper intervals are especially necessary for young people, and for those engaged8 in hard mental work ; for continuous work, without a break, will injure the health, and may cause a nervous break down9. A short holiday, rightly used, will send us back to our work with renewed zest ans vigour. "Rightly used." It all depends upon that. For holidays may be abused. If the holidays is spent in stupid idlenes, or in an exhausting round10 of exciting amusements, or shut up in close stuffy11 rooms drinking and playing, or in any other unhealthy way, the boy or man will come back to his work tired, listless12, and uninterested. The holiday, instead of doing good, has done harm,-much more harm than steady work could ever do. How can a holiday, then be best used, so that at the end of it we shall come back to our work with energies13 renewed and interest keener than ever ? If we are students, or have been shut up in stuffy offices, we should get away into the pure air of the country and live a healthy, open-air life14, enjoying games or sports. We should avoid unhealthy amusements, keep early hours15 and get plenty of refreshing sleep. And we should not be completely idle. Change of occupation is a rest, And if we have a little regular word to do, work that we take an interest in17, it will make our holiday not only healthier, but more enjoyable. Khoâng caàn chöùng minh raèng kì nghæ heø raát quan troïng ñoái vôùi toaøn boä hoïc sinh nam bôûi lí leõ ñaày söùc thuyeát phuïc raèng hoïc sinh nam coù nhieàu mong muoán nhaát. Chuùng chaøo ñoùn moät ngaøy nghæ ôû tröôøng vôùi nieàm vui ñaày hôùn hôû, vaø laøm thaày hieäu tröôûng phaûi taûng lôø cho pheùp chuùng nghæ hoïc. Coá gaéng thuyeát phuïc vôùi chuùng raèng laøm vieäc vaø hoïc hoûi laø ñieàu quan troïng. Tuy nhieân vaãn bieåu hieän moät öôùc muoán veà khoaûng caùch nghæ ngôi ñeàu ñaën, söï tieâu khieån hay söï thay ñoåi ngheà nghieäp ñeàu thaät söï caàn thieát. Nhö vaàn thô cuõ coù noùi. "Laøm vieäc maø khoâng chôi Seõ bieán caäu beù Jack thaønh moät ngöôøi ngu". Kyø nghæ heø ñuùng vôùi thôøi ñieåm cuûa noù raát caàn thieát cho thanh nieân vaø cho nhöõng ai lao ñoäng baèng trí oùc meät nhoïc, ñeå tieáp tuïc laøm vieäc maø khoâng bò giaùn ñoaïn laøm aûnh höôûng ñeán söùc khoûe, coù theå gaây neân suy suïp tinh thaàn. Moät ngaøy nghæ ít oûi phaûi ñöôïc taän duïng trieät ñeå, seõ ñöa chuùng ta trôû laïi coâng vieäc vôùi nieàm say meâ môùi ñaày höùng thuù !. "Haõy taän

duïng trieät ñeå". Taát caû ñeàu leä thuoäc noù. Nhöõng ngaøy nghæ heø coù theå bò laïm duïng. Do vaäy neáu kyø nghæ ñöôïc tieâu khieån khoâng thaän troïng hay trong moâi tröôøng meät laû cuûa nhöõng troø vui chôi höùng thuù hay töï nhoát mình trong caên phoøng ngoät ngaït uoáng röôïu, chôi bôøi, hoaëc trong nhöõng caùch khoâng laønh maïnh ngöôøi ta seõ quay trôû laïi coâng vieäc goø boù, chaùn naûn, thieáu haøo höùng. Kyø nghæ, thay vì laøm vieäc toát, laïi laøm ñieàu tai haïi hôn coâng vieäc beàn bæ maø ñaõ töøng laøm. Moät ngaøy nghæ heø söû duïng nhö theá naøo ñeå ñöôïc toát nhaát ñeå cuoái cuøng chuùng ta seõ trôû laïi coâng vieäc cuûa mình vôùi naêng löôïng môùi vôùi loøng quan taâm say meâ hôn bao giôø heát ? Neáu chuùng ta laø sinh vieân hay bò nhoát trong moät vaên phoøng ngoät ngaït. Chuùng ta seõ toáng khoâng khí naøy vaøo luoàng khoâng khí trong laønh ôû mieàn queâ vaø soáng moät cuoäc soáng ngoaøi trôøi laønh maïnh, chôi caùc troø chôi vaø caùc moân theå thao. Chuùng ta phaûi traùnh caùc hoaït ñoäng khoâng laønh maïnh, nguû sôùm daäy sôùm, nguû thaät nhieàu thaät saâu, vaø khoâng ñöôïc nhaøn roãi quaù. Haõy thay ñoåi coâng vieäc nhö moät söï nghæ ngôi. Vaø neáu chuùng ta coù moät coâng vieäc laøm thöôøng xuyeân ít oûi, haõy laøm noù khi thaáy höùng thuù. Ñieàu ñoù seõ laøm cho kyø nghæ cuûa chuùng ta theâm laønh maïnh vaø vui töôi !. TÖØ MÔÙI : 1. convined (p. a) /k6n'v1nt/ (adj) : tin vöõng vaøng ; ñöôïc thuyeát phuïc 2. hilarious /h1'le6r16s/ (adj) : vui veû, hôùn hôû, töng böøng 3. to plague /ple19/ (v) : quaáy raày, laøm phieàn 4. in place /1n ple1s/ : thích hôïp 5. to convince /k6n'v1ns/ (v) : thuyeát phuïc, laøm cho tin phuïc 6. interval /1nt6vl/ (n) : khoaûng thôøi gian ; khoaûng caùch quaõng 7. rhyme (hoaëc : rime) /ra1m/ (n) : vaàn (trong thô) 8. engaged (p. a) /1n'9e1d2d/ (adj) : baän ex. He is engaged in writing a book. 9. break down /'bre1k da$n/ (n) : söï suy nhöôïc 10. round /ra$nd/ (n) : moät hoài, moät loaït 11. stuffy /'st^f1/ (adj) : bí thôû, ngoät ngaït 12. listless /l1stl6s/ (adj) : chaùn naûn, khoâng thaáy haøo höùng 13. energy /'en6d21/ (n) : nghò löïc, naêng löïc ex. Atomic energy : naêng löôïng nguyeân töû. 14. open-air life : ñôøi soáng ngoaøi trôøi 15. to keep early hours : nguû sôùm, daäy sôùm 16. refreshing /r1'fre~17/ (adj) : saûng khoaùi, khoan khoaùi 17. to take an interest in : thaáy thích thuù trong vieäc...

11. EXAMINATIONS CAÙC KYØ THI OUTLINE 1. Uses of examinations : (a) Tests of efficiency1. (b) A stimulus2 to work. 2. Disadvantages : (a) Encourage cramming3. (b) Imperfect tests of efficiency. Examinations are often denounced4 as a bad system. But they have their uses ; and the critics have never yet devised a system which will take their place. In schools and colleges and government departments, examinations are necessary as tests of efficiency. There must be some visible proof that a boy is fitto be promoted to a higher class, the next stage in his education ; and there must be some tangible5 guarantee that a young man leaving college has imbibed6 a certain amount of knowledge and undergone a certain amount of mental training. And before anyone can be given a responsible post, he must have a chance of showing that he has sufficient intelligence and knowledge to be safely entrusted with the duties of the position. Such a test is of special importance in such pratical professions as medicine ; for no one will want to entrust his health to a man who has not proved that he has sound7 knowledge of the human body, the laws of health, and the remedies8 for disease. In all these cases, the only practical test seems to be the examination. Examination are also useful as a stimulus to work. If a student at college knows there is no examination ahead of9 him, unless he has the love of acquiring knowledge for its own sake, he will take things easily12, and not put in the amount of hard work and systematic study necessary to a sound education. On the other hand, there are no doubt evils connected with the examination system. For one thing11, examinations encourage the habit of cramming. It is quite possible to pass an examination by camming ; but that means that an examination may not be a real test of knowledge. For knowledge acquired by cramming is superficial12 and easily forgotten and has no effect in training the intellectual powers.13. For this reason, an examination is not an unfailing14 test of efficiency : for the man who passes may not really be as good as the man who fails, who may have a better brain and sounder knowledge. And an examination is no test of moral qualities15. which are the most important of all. Caùc kyø thi thöôøng ñöôïc tuyeân boá nhö laø moät heä thoáng toài. Tuy nhieân chuùng coù coâng duïng cuûa chuùng. Caùc nhaø pheâ bình chöa bao giôø ñöa ra moät heä thoáng seõ ñöôïc toå chöùc. Taïi caùc tröôøng hoïc, ñaïi hoïc vaø caùc boä phaän cuûa nhaø nöôùc, kyø thi raát caàn thieát ñöôïc xem nhö nhöõng baøi kieåm tra khaû naêng. Phaûi coù baèng chöùng cuï theå raèng hoïc sinh nam kia phuø hôïp vôùi vieäc ñöôïc ñeà baït ñöùng ñaàu lôùp. Giai ñoaïn tieáp theo laø quaù trình giaùo duïc cuûa anh ta, vaø phaûi coù söï baûo ñaûm nhaát ñònh raèng khi anh ta rôøi gheá ñaïi hoïc coù haáp thuï moät soá löôïng kieán thöùc nhaát ñònh vaø phaûi traûi qua moät soá thöû thaùch tinh thaàn. Baát kyø ai tröôùc khi nhaän ñöôïc thö baûo ñaûm, anh ta phaûi coù cô hoäi chöùng toû coù ñuû trí thoâng minh vaø tri thöùc ñeå ñöôïc giao phoù nhieäm vuï phuø hôïp vôùi coâng vieäc. Moät cuoäc thöû nghieäm coù taàm quan

troïng ñaëc bieät trong chuyeân moân thöïc teá cuûa y khoa. Vì khoâng ai muoán giao phoù söùc khoûe cuûa mình cho moät ngöôøi khoâng chöùng toû ñöôïc raèng anh ta am hieåu veà cô caáu sinh lyù cuûa cô theå, qui luaät cuûa söùc khoûe vaø caùc phöông phaùp chöõa beänh. Trong taát caû nhöõng tröôøng hôïp naøy, vieäc thöû nghieäm thöïc teá duy nhaát döôøng nhö laø kyø thi. Kyø thi cuõng laø söï kích thích laøm vieäc boå ích. Neáu nhö moät sinh vieân bieát tröôùc raèng seõ khoâng coù thi cöû trong quaù trình hoïc, anh ta chaéc chaén seõ xem nheï, khoâng ñem heát taâm söùc vaøo vieäc nghieân cöùu coù heä thoáng, caàn thieát cho moät neàn giaùo duïc toaøn dieän tröø khi anh ta coù loøng say meâ gaët haùi kieán thöùc vì lôïi ích cuûa moân hoïc. Maët khaùc, roõ raøng raèng caùi khoù gaén lieàn vôùi heä thoáng thi cöû. Ñöùng veà 1 phöông dieän, kyø thi seõ khuyeán khích thoùi quen oân thi cho sinh vieân. Ñieàu naøy hoaøn toaøn coù theå thi ñaäu vaán ñaùp. Nhöng noù coù nghóa raèng moät kyø thi khoâng phaûi laø moät söï kieåm tra kieán thöùc thaät söï. Ñoái vôùi kieán thöùc coù ñöôïc baèng söï oân thi laø noâng caïn vaø nhanh choùng seõ queân ñi vaø khoâng coù taùc duïng reøn luyeän trí löïc. Vì lyù do naøy, kyø thi khoâng phaûi laø moät baøi kieåm tra naêng löïc hoaøn haûo : moät ngöôøi thi ñaäu coù theå khoâng gioûi baèng ngöôøi thi rôùt hieåu bieát roäng hôn vaø coù moät trí oùc toát hôn. Ñoàng thôøi kyø thi cuõng khoâng phaûi kieåm tra ñöùc tính - caùi quan troïng nhaát trong taát caû !. TÖØ MÔÙI : 1. efficiency /1'f1~ns1/ (n) : khaû naêng, hieäu naêng 2. stimulus /’st1m$l6s/ (n) : söï thuùc ñaåy, kích thích 3. cramming /kr%m17/ (n) : söï hoïc doàn, hoïc voäi vaøng ñeå ñi thi 4. to denounce /d1'na$ns/ (v) : toá caùo - denunciation 5. tangible /'t%nd26bl/ (adj) : xaùc thöïc, nhaát ñònh, minh baïch 6. to imbibe /1m'ba1b/ (v) : haáp thuï, taäp nhieãm (tö töôûng, hoïc thuyeát, v, v.) 7. sound /sa$nd/ (adj) : ñaày ñuû, kieän toaøn ; traùng kieän 8. remedy /’rem6d1/ (n) : phöông phaùp boå cöùu ; phöông thuoác 9. ahead of /6'hed 6v/ (conj) : tröôùc..., ôû tröôùc 10. to take things easily : coi nheï moïi söï vieäc 11. for one thing : veà moät phöông dieän 12. superficial /,su:p6'f1~l/ (adj) : noâng caïn, beà ngoaøi 13. intellectual /,1nti'lekt~$6l/ (adj) : trí löïc 14. unfailing /^n'fe1l17/ (adj) : xaùc thieät, khoâng sai, hoaøn haûo 15. moral qualities /’m4r6l kw4l6t1z/ (n) : ñöùc tính

12. UNION IS STRENGTH ÑOAØN KEÁT MANG LAÏI SÖÙC MAÏNH OUTLINE 1. Aesop's Fable1 2. The strength of an army or a team depends on its unity. 3. This applies to all departments of life2. The best illustration of this saying the familiar fable of Aesop. An old man, being distressed3 by the constant quarrelling going on between his sons, one day called them to him and showed them a bundle of sticks tied together, and asked if any of them was strong enough to break them. First one, and then another tried ; but although they were all strong young men, they all failed. He then untied the bundle, and told them to break each stick separately. This they did easily, and all the sticks were soon broken in pieces. Thus he taught them that united they would be strong, but disunited they would always be weak. The same lesson can be learnd from the organisation of an army, or a football team. The strength of a regiment consists in4 all the soldiers acting together as one man. This is the secret of the constant drilling on the parade ground, and army discipline. If a thousand men go into battle who have never learnt to act together, each man fighting as and when he likes, they will be defeated with ease5 by a disciplined and united company of only a hundred strong. One of Napoleon's6 favourite maxims was, " Divide and conquer." If he could divide the enemy's army up, and take one part at a time, he could conquer it piecemeal7 ; or he could subdue a whole nation by fomenting8 discord9 among its different classes, and breaking it up into warring factions10. In the same way, the success of a football team in a match depends very much on their "team work"11 ; that is, the way the members work together and cooperate12 with each other. A team composed of comparatively weak individual players, but well organised and playing heartily together, has often defeated an ill organised team composed of much better players. In all departments of life union, or cooperation, is strength ; disunion13 is weakness. A united nation, a united community, a united family, a united society of any sort, is strong ; but disunited, quarrelling, split up into factions, they are all weak. United they stand ; disunited they fall. Their motto14 must be, " One heart one way." Minh hoïa toát nhaát cho lôøi noùi naøy laø caâu chuyeän nguï ngoân töông töï cuûa Aesop. Moät oâng laõo noï buoàn phieàn vì cuoäc caõi coï cuûa hai ngöôøi con trai. Moät hoâm cho goïi hoï laïi, oâng trao moät boù ñuõa baûo ai coù söùc maïnh hay beû gaõy boù ñuõa aáy. Töøng ngöôøi moät coá gaéng nhöng ñeàu thaát baïi, maëc daàu caû hai ñeàu maïnh khoûe, cöôøng traùng. Sau ñoù oâng thaùo boù ñuõa ra, baûo hoï beû gaõy töøng chieác moät moät caùch deã daøng. Chaúng maáy choác nhöõng chieác ñuõa ñeàu bò gaõy. Vì vaäy oâng khuyeân hoï ñoaøn keát seõ taïo theâm söùc maïnh, nhöng chia reõ seõ trôû neân yeáu ñuoái !. Baøi hoïc töông töï coù theå ñöôïc ruùt ra töø moät toå chöùc trong quaân ñoäi hay ñoäi boùng ñaù. Söùc maïnh cuûa moät trung ñoaøn bao goàm toång caùc binh só cuûa trung ñoaøn hoïp laïi taïo thaønh. Ñaây laø bí quyeát cuûa söï luyeän taäp lieân tuïc khi dieãu haønh ñoaøn quaân vaø traät töï trong quaân ñoäi. Neáu moät ngaøn ngöôøi tham gia chieán ñaáu nhöng chöa hoïc caùch haønh ñoäng keát hôïp nhau, hoï seõ bò ñaùnh baïi deã daøng bôûi moät ñoaøn quaân coù 100 chieán só bieát ñoaøn keát, coù kyû

luaät. Moät trong caùc caùch ngoân cuûa Napoleon laø "chia ñeå trò". Neáu oâng coù theå chia caét quaân ñoäi cuûa keû thuø vaø taán coâng cuøng moät luùc, oâng coù theå chinh phuïc ñöôïc daàn daàn. Neáu khoâng oâng coù theå chia nhoû moät daân toäc baèng caùch gaây chia reõ, baát hoøa giöõ caùc taàng lôùp trôû thaønh caùc beø phaùi choáng ñoái nhau. Töông töï, thaønh coâng cuûa moät ñoäi boùng ñaù trong traän ñaáu tuøy thuoäc raát nhieàu vaøo "coâng söùc cuûa toaøn ñoâi". Nghóa laø söï keát hôïp cvuûa caùc caàu thuû vaø loái chôi cuûa caùc caàu thuû. Moät ñoäi bao goàm söùc yeáu töông ñoái cuûa moãi caàu thuû nhöng laïi laø moät toå chöùc maïnh coù loái chôi phoái hôïp aên yù vôùi nhau. Ñoäi nhö vaày thöôøng hay ñaùnh baïi ñoäi coù toå chöùc yeáu hôn bao goàm nhöõng caàu thuû chôi gioûi hôn. Trong taát caû boä phaän cuûa cuoäc soáng, ñoaøn keát hay söï coäng taùc chính laø söùc maïnh. Chia seõ laø yeáu keùm. Moät daân toäc ñoaøn keát, moät coäng ñoàng ngöôøi coù ñoaøn keát, moät gia ñình ñoaøn keát, moät xaõ hoäi ñoaøn keát ñeàu gaây söùc maïnh. Nhöng chia reõ, gaây goã, phaân chia beø phaùi, hoï seõ trôû neân yeáu. Ñoaøn keát seõ ñöùng vöõng, chia reõ seõ ngaõ guïc. Khaåu hieäu cuûa hoï phaûi laø "Ñoàng loøng, ñoàng söùc"! TÖØ MÔÙI : 1. Aesop's Fable : truyeän nguï ngoân cuûa Aesop (soáng vaøo khoaûng 560 tröôùc Coâng nguyeân) 2. all departments of life : caùc boä moân cuûa ñôøi soáng 3. distressed (p. a) /d1'strest/ (adj) : chaùn naûn, buoàn naûn 4. to consist in /k6n's1st/ (v) : goàm coù, nhôø ôû 5. with ease /w15 1:z/ (adv) : = easily : moät caùch deã daøng 6. Napoleon /n6'p6$lj6n/ (n) : Naõ Phaù Luaân (Napoleon Bonaparte, 1769 - 1821) 7. piecemeal /’p1:sm1:l/ (adj) : daàn daàn, töøng mieáng moät 8. to foment /f6$'ment/ (v) : gaây taïo neân 9. discord /d1'sk0:d/ (n) : söï baát hoøa, chia reõ, xung khaéc 10. warring factions /’w4r17 'f%k~n/ (n) : nhöõng beø phaùi choáng ñoái nhau 11. team work /'t1:m 'w3:k/ (n) : vieäc laøm ñoàng ñoäi, söï coäng taùc hieäp ñoàng 12. to cooperate /k6$ '4p6re1t/ (v) : hôïp taùc, coäng taùc 13. disunion /d1s'ju:nj6n/ (n) : söï chia reõ, baát hoøa 14. motto /'m4t6$/ (n) : chaâm ngoân, khaåu hieäu

13. THE WORTH OF A GOOD CHARACTER GIAÙ TRÒ CUÛA TÖ CAÙCH LÖÔNG HAÛO OUTLINE 1. The difference betiween character and reputation. 2. The worth of good character to the individual. 3. Its worth to the nation. Character must not be confused1 with reputation. A man's reputation is what other people think about him - what he appears to be to others. A man's character is his real moral condition - what he really is. We are not concerned2, here with reputation, but with character ; and when we ask what is the worth of a good character, we are really asking, - What is the value of being a good man ? To estimate3 the value of a thing we must compare it with4 other things. Regarding5 a good character as a valuable possession6, let us compare it with other valuable things a man may possess - such as health, wealth and happiness. Good health is a great blessing7, and if we can have bath good health and good character, we are happy indeed ; but suppose we must choose between them and have only one ? Is it better to be a healthy villain8, or a sick saint ? Wealth is a great, though a dangerous, blessing ; and it is pleasant to be able to be both rich and good. But suppose we cannot be both, which is better - to be rich and mean, cruel, selfish and sensual, or poor and large hearted9, kind and pure ? All desire happiness, and it is in itself a glorious gift. But we may pay too dearly even for happiness. The wicked may be happy - for a time. Is it better to be happy and bad, or good and unhappy ? In our hearts we know that, though all these possessions are of great value10, a strong, noble, upright11 character is worth more than all. And it is the only thing that will last12. Health must fail, riches take wings and fly away, happiness is temporary and intermittent13 ; but character lasts, even beyond the grave14. The worth of good character to a nation cannot be over - estimated. No nation whose citizens are morally weak and corrupt can last long. The fall15 of great nations and powerful empires in the past has always been due to moral decay16. It is the good men and women - the just, merciful, unselfish, pure-minded conscientious17 people, in a nation, that keep it strong and preserve it from decay. They are the "Salt of the earth"18. As one wise man has said : " The best thing a man can do for his city is to be a good man." Khoâng theå laãn loän tính caùch vôùi danh tieáng ñöôïc. Danh tieáng cuûa moät ngöôøi laø nhöõng gì khaùc nghó veà ngöôøi ñoù, laø nhöõng gì anh ta hieän dieän tröôùc hoï. Tính caùch cuûa moät ngöôøi laø tình traïng ñaïo ñöùc thaät cuûa anh ta, laø nhöõng gì anh thaät söï coù. ÔÛ ñaây, chuùng ta khoâng ñeà caäp ñeán danh tieáng, chæ baøn ñeán tính caùch cuûa con ngöôøi. Khi chuùng ta hoûi caùi gì laø giaù trò cuûa moät ñöùc tính toát ? Chuùng ta thaät söï hoûi caùi gì laø giaù trò cuûa moät con ngöôøi toát ? Ñeå ñaùnh giaù giaù trò cuûa moät vaät, chuùng ta phaûi so saùnh noù vôùi nhöõng vaät khaùc. Xeùt moät ñöùc tính toát nhö laø moät vaät sôõ höõu coù giaù trò. Chuùng ta haõy so saùnh vôùi nhöõng vaät coù giaù trò khaùc. Moät ngöôøi coù theå coù söùc khoûe, cuûa caûi, haïnh phuùc. Söùc khoûe toát vaø ñöùc tính toát, chuùng ta ñaõ coù haïnh phuùc thaät söï !. Tuy nhieân giaû söû raèng chuùng ta phaûi choïn moät trong hai caùi, chæ ñöôïc choïn moät maø thoâi ! Toát hôn neân coù moät coân ñoà maïnh khoûe hay moät vò thaùnh yeáu ? Coù cuûa caûi toát thaät maët daàu laø nguy hieåm, maø sung söôùng. Thaät thuù vò khi coù

caû hai giaøu coù vaø haïnh phuùc. Nhöng giaû söû, chuùng ta khoâng theå coù caû hai. Caùi naøo toát hôn neáu phaûi choïn : moät ngöôøi giaøu coù, baàn tieän, ñoäc aùc, ích kyû, vaø daâm duïc. Hay moät ngöôøi ngheøo khoù, phoùng khoaùng, töû teá vaø trinh baïch ? Ai cuõng mô öôùc haïnh phuùc. Baûn thaân noù laø moät moùn quaø quí baùu. Nhöng chuùng ta coù theå traû giaù giaù ñaét vì haïnh phuùc. Ngöôøi ñoäc aùc coù theå haïnh phuùc trong moät thôøi gian. Haïnh phuùc maø toài teä toát hôn hay toát maø baát haïnh toát hôn ? Chuùng ta töï bieát raèng, maëc daàu taát caû vaät sôõ höõu naøy ñeàu coù giaù trò, nhöng tính caùch maïnh meõ, cao thöôïng, thaúng thaén coù giaù trò hôn heát. Ñoù laø vaät duy nhaát toàn taïi laâu daøi. Söùc khoûe roài seõ taøn. Giaøu coù roãi seõ tan. Haïnh phuùc chæ taïm thôøi. Nhöng tính caùch luoân beàn bæ, thaäm chí sau khi ta cheát ! Giaù trò cuûa moät tính caùch toát cuûa moät daân toäc khoâng theå ñaùnh giaù quaù möùc. Khoâng moät daân toäc naøo maø caùc coâng daân ñeàu coù ñaïo ñöùc keùm vaø ñoài baïi laïi keùo daøi. Söï suïp ñoå cuûa caùc quoác gia lôùn vaø caùc ñeá cheá huøng maïnh trong quaù khöù ñeàu do tình traïng ñaïo ñöùc baêng hoaïi. Moät ngöôøi ñaøn oâng vaø moät ngöôøi phuï nöõ toát laø ngöôøi coâng baèng, khoan dung, khoâng ích kyû, coù taâm hoàn trong saùng, laø nhöõng ngöôøi coù löông taâm. Trong moät quoác gia, nhöõng ngöôøi nhö vaäy seõ giöõ ñaát nöôùc vöõng maïnh, baûo veä ñaïo ñöùc khoûi suy ñoài. Hoï laø nhöõng "lôùp ngöôøi ñöùng ñaén". Nhö moät ngöôøi khoân ngoan töøng noùi : "Vieäc toát nhaát maø con ngöôøi coù theå laøm ñöôïc cho ñaát nöôùc cuûa anh ta laø laøm moät con ngöôøi toát !". TÖØ MÔÙI : 1. to confuse /k6n'fju:z/ (v) : laãn loän - confusion 2. to be concerned with /k6n's3:nt/ (adj) : baøn tôùi, quan taâm tôùi 3. to estimate /’est1me1t/ (v) : phoûng ñoaùn giaù trò, ñaùnh giaù 4. to compare with /k6m'pe6/ (v) : so saùnh vôùi 5. regarding /r1'9@:d17/ (prep) : coi, xeùt ; lieân quan tôùi 6. possession /p6'ze~n/ (n) : vaät sôû höõu 7. blessing /'bles17/ (n) : söï haïnh phuùc, ôn Trôøi ban cho 8. villain /’v1l6n/ (n) : teân voâ laïi, löu manh, coân ñoà 9. large-hearted /l@:d2 h@:t1d/ (adj) : roäng löôïng 10. of great value : raát quyù giaù 11. upright /’^pra1t/ (adj) : trung tröïc, ngay thaúng 12. to last /last/ (v) : toàn taïi laâu beàn bæ 13. intermittent /,1nt6'm1t6nt/ (adj) : giaùn ñoaïn, khoâng laâu beàn 14. beyond the grave : sau khi ta cheát 15. fall /f0:l/ (n) : suïp ñoå, suy ñoài 16. moral decay /'m4r6l d1'ke1/ (n) : traïng thaùi ñaïo ñöùc baêng hoaïi 17. conscientious /,k4n~1'en~6s/ (adj) : chính tröïc, coù löông taâm 18. the salt of the earth : nguoàn hay lôùp ngöôøi löông thieän, ñöùng ñaén

14. YOUR IDEA OF A HERO LUAÄN VEÀ ANH HUØNG OUTLINE 1. Self-sacrifice1 for others the essence of heroism. 2. Examples : (a) Welsh miner. (b) Grace Darling. (c) Charles Lamb. The essence of heroism is self - sacrifice for others. Of course there can be no heroism without courage ; but courage is characteristic2 of many kinds of people who are by no means heroes, such as pirates, robbers and blood-thirsty3 raiders. Any man or woman who risks or loses life for the sake of4 some noble cause, or to save a fellow being from death, suffering or ruin, is a hero, The title must therefore be denied to great conquerors, like Alexander the Great5 or Napoleon Buonaparte, for they were essentially self-seeking6. They did not sacrifice themselves for others, but sacrificed the life and happiness of thousands to their own selfish ambition for glory and power. The martyr giving his body to the flames for what he believes is the truth, the man who loses or risks his life7 to save a brother from death, the woman who dies to save her child, the man who suffers injustice in silence to screen the real culprit9 and those who quietly give up dear ambitions to care for the poor and the suffering-these are heroes. In a colliery explosion in South Wales years ago, two imprisoned miners were reached after man, hours by a rescue party ; but it was found that only one could be raised to the surface at a time. One was a married man and the other a bachelor ; and the latter said, " You go, Jack ; you've got the wife and chidren to think of." Jack was hauled up ; but before the cage could be let down again, a fall of rock imprisoned the other heroic miner in a living grave. " Greater love hath no man than this that he lay down his life for his friend." The story of Grace Darling is a story of heroism. She was the daughter of a lighthouse keeper in the north of England, at the beginning of the 19th century. A ship was wrecked9 on the rocks near by in a fearful storm ; and this young girl rowed across the mountainous waves in an open boat by herself and rescued the sailors from the wreck, risking her own life over and over again. The life of Charles Lamb10, the Enghlish essayist, a humble clerk in the India House, was a life of quiet, cheerful heroism. When his sister was attacked by insanity11, he refused to marry, and devoted his life to caring for his poor, suffering sister, till she died. These examples show that we can find heroism not only among the great and on the battle - field, but in humble people and in everyday life. Ñaëc tính cuûa chuû nghóa anh huøng laø söï hy sinh vì tha nhaân. Taát nhieân khoâng coù chuû nghóa anh huøng naøo maø khoâng coù loøng duõng caûm. Nhöng loøng duõng caûm laø ñaëc tính cuûa nhieàu loaïi ngöôøi khoâng haún laø anh huøng, nhö cöôùp bieån, troäm cöôùp vaø nhöõng teân khoâng taëc khaùt maùu. Baát kyø moät ngöôøi naøo hy sinh cuoäc ñôøi mình vì söï nghieäp cao caû hay chæ vì cöùu soáng moät gaõ saép cheát, ñau khoå hay taøn phaù laø anh huøng. Vì vaäy ñeà taøi naøy khoâng luaän baøn ñeán nhöõng ngöôøi chinh phuïc vó ñaïi nhö A lòch saûn Ñaïi Ñeá hoaëc Na-poâ leâ-oâng Bu-na-part bôûi vì hoïc raát lôïi kyû. Hoï khoâng heà hy sinh vì ngöôøi khaùc, maø hy sinh cuoäc ñôøi vaø haïnh phuùc

cuûa haøng ngaøn ngöôøi cho öôùc voïng ích kyû vì söï vinh quan vaø quyeàn löïc cuûa baûn thaân. Ngöôøi töû vì ñaïo hieán daâng xaùc thòt cho ngoïn ñuoác maø anh ta tin raèng laø chaân lyù. Ngöôøi hy sinh cuoäc ñôøi mình ñeå cöùu laáy maïng soáng anh mình thoaùt khoûi caùi cheát hay moät ngöôøi phuï nöõ cheát ñeå cöùu soáng con caùi. Moät ngöôøi ñaøn oâng chòu caûnh baát coâng trong im laëng ñeå che daáu ngöôøi ñaøn oâng chòu caûnh baát coâng trong im laëng ñeå che daáu keû phaïm toäi vaø caû nhöõng ngöôøi aâm thaàm töø boû hoaøi baõo cuûa mình ñeå chaêm soùc nhöõng ngöôøi ngheøo khoå. Hoï laø nhöõng anh huøng !. Caùch ñaây ñaõ laâu, trong moät cuoäc thaùm hieåm moû than ôû mieàn Nam xöù Wale. Hai moû than bò choân vuøi ñöôïc tìm thaáy do moät ñoaøn cöùu hoä phaùt hieän ra. Nhaän thaáy raèng chæ moät ngöôøi xuoáng môùi coù theå ñaët chaân ñeán beà maët cuûa quaëng than. Trong khi ñoù ñoaøn chæ coù moät ngöôøi coù gia ñình, ngöôøi kia coøn ñoäc thaân. Vaø nhöõng ngöôøi ñoäc thaân noùi raèng "Anh haõy ñi ñi Jack ! Anh coøn coù vôï con ñeå nhôù ñeán !" Jack bò keùo ngöôïc leân. Nhöng tröôùc khi loàng ñöôïc ñöa trôû laïi choã cuõ, moät taûng ñaù laên xuoáng laøm taéc ngheõn loái ra cuûa nhöõng ngöôøi khai moû anh huøng coøn laïi trong ngoâi moät soáng. "Söï hy sinh lôùn lao khoâng caàn moät ai bieát ñeán raèng anh naèm xuoáng vì baïn beø cuûa anh !. Chuyeän veà Grace Darling cuõng laø caâu chuyeän veà chuû nghóa anh huøng. Baø voán laø con gaùi cuûa ngöôøi giöõ ngoïn haûi ñaêng ôû mieàn Baéc nöôùc Anh vaøo ñaàu theá kyû 19. Moät con taøu bò keït giöõa caùc taûng ñaù trong moät traän baõo lôùn. Ngöôøi hieáu nöõ cheøo con thuyeàn baêng qua nhöõng ñôït soùng nhaáp nhoâ treân con thuyeàn khoâng mui ñeå cöùu soáng ñoaøn thuûy thuû, ñaõ hy sinh cuoäc ñôøi ñaày höùa heïn cuûa mình maõi maõi !. Cuoäc ñôøi nhaø vaên só Anh Charles Lamb, moät luaän gia veà tieáng Anh, moät thö kyù khieâm nhöôøng taïi Sôû India House laø cuoäc ñôøi ñaùng ca ngôïi veà chuû nghóa anh huøng ñaùng yeâu maø thaàm laëng. Khi ngöôøi chò cuûa oâng bò beänh thaàn kinh. OÂng khoâng laäp gia ñình vaø daønh toaøn boä cuoäc ñôøi coøn laïi chaêm soùc ngöôøi chò ñau khoå ñaùng thöông cho ñeán khi ngöôøi chò maát ! Nhöõng taám göông treân cho thaáy chuùng ta coù theå tìm thaáy anh huøng trong soá nhöõng vó nhaân maø ngay trong con ngöôøi khieâm nhöôøng vaø caû trong cuoäc soáng haèng ngaøy !. TÖØ MÔÙI : 1. self-sacrifice /,self’s%kr1fa1s/ (n) : loøng töï kyû hy sinh, hieán thaân 2. characteristic /,k%r6kt6'r1st1k/ (adj) : bieåu thò ñaëc tính, ñaëc höõu 3. blood-thirsty /bl^d '83:st1/ (adj) : khaùt maùu 4. for the sake of : vì, chæ vì... 5. Alexander the Great /%l19'z@:nd6 56 9re1t/ (n) : A lòch sôn Ñaïi Ñeá (356 - 323 T.C.N) 6. self-seeking /,self 's1:k17/ (adj) : vì baûn thaân, ích kyû, lôïi - kyû 7. to risk one's life : maïo hieåm tính meänh, lieàu thaân 8. culprit /’k^lpr1t/ (n) : keû coù toäi, keû phaïm toäi 9. to wreck /rek/ (v) : ñaém taøu, va vaøo ñaù 10. Charles Lamb /'t~@:lz l%m/ (n) : teân vaên só Anh (1775 - 1834) 11. insanity /1n's%n6t1/ (n) : beänh ñieân, beänh thaàn kinh

15. THE IMPORTANCE OF THE INVENTION OF THE PRINTING PRESS TAÀM QUAN TROÏNG CUÛA VIEÄC PHAÙT MINH MAÙY IN OUTLINE 1. History. 2. Multiplication1 and cheapening of books. 3. Spread of education2 and knowledge. 4. Influence of newspapers on public opinion. It was about the middle of the 15th century, that printing from movable wooden blocks was first introduced, in the town of Mainz in Germany. The first printing press in England was set up by Caxton3 in 1477. Metal types were introduced later, but up to4 the end of the 18th century the printing presses, were worked by hand. The steam printing press came in in the 19th century, and the great modern presses, which can turn out5 thousands of copies of a newspaper in an hour, are as different from the first primitive wooden - block hand - press used by Caxton, as the modern locomotive is compared to the small, crude " Rocket " made by George Stephenson6. The importance of the invention of the printing press can scarcely be exaggerated. Perhaps no invention has brought about7 such changes in human society. The invention of the printing press led at once to the rapid multiplication of books and the cheapening of their price. Formerly every book had to be laboriously8 copied out by hand - a slow and tedious9 process. In might take a scribe a year to produce one copy. In cosequence11, books were very scarce and very expensive, and only the rich could afford to possess any . Now thousands of coppies of a book can be printed in a week, and, in consequence, they can be sold very cheaply. The poorest man can now buy a select12 little library of masterpieces for a few rupees. This multiplication and cheapening of books has made universal education possible. Knowledge, which was once the exclusive14 possession of a select few, is now the free inheritance15 of all. Any man who can read (and in a country like England the poorest workman can read) has now the "open sesame"16 to the literature and learning of the world. And the printing press has made the newspaper possible ; and it would be difficult to estimate the extent of the power of the press in forming and educating public opinion. Khoaûng giöõa theá kyû 15, loaïi maùy in ñöôïc laøm töø nhöõng khoái goã di chuyeån ñöôïc ñaõ ñöôïc aùp duïng ñaàu tieân ôû phoá Nainz, Ñöùc. Maùy in ñaàu tieân ñöôïc duøng ôû Anh do Caxton saùng cheá naêm 1477. Thôøi ñoù chöa ai bieát ñeán kim loaïi, maõi cho ñeán cuoái theá kyû 18 maùy in môùi ñöôïc duøng baèng tay. Loaïi maùy in baèng hôi nöôùc xuaát hieän ôû theá kyû 19 laø loaïi maùy in hieän ñaïi coù theå in ra haøng ngaøn baûng cuûa moät baøi baùo trong moät giôø. Noù khaùc xa vôùi baûn aâm goác cuûa loaïi maùy in söû duïng baèng tay cuûa Caxton. Coù theå so saùnh loaïi maùy in di ñoäng, hieän ñaïi naøy vôùi loaïi maùy nhoû, thoâ nhö "teân löûa" cuûa George Stepherson. Taàm quan troïng cuûa vieäc phaùt minh ra maùy in thaät khoâng cöôøng ñieäu chuùt naøo. Coù leõ khoâng moät phaùt minh naøo ñem laïi nhieàu bieán ñoåi lôùn lao ñeán nhö vaäy trong xaõ hoäi con ngöôøi. Vieäc phaùt minh ra maùy in ñöa ñeán vieäc gia taêng saùch, haï giaù thaønh saùch baùo. Tröôùc kia, ñeå coù ñöôïc moät cuoán saùch phaûi copy laïi baèng raát vaát vaû, vöøa chaäm vöøa chaùn. Coù theå phaûi maát moät naêm ñeå cheùp laïi moät phieân baûn. Bôûi theá saùch raát khan hieám vaø raát ñaét. Chæ coù

ngöôøi giaøu môùi coù theå mua noåi. Ngaøy nay, haøng ngaøn cuoán saùch coù theå in trong moät tuaàn cho neân saùch reû. Ngöôøi ngheøo nhaát giôø ñaây coù theå coù moät boä söu taäp nho nhoû veà caùc kieät taùc chæ ñaùng giaù vaøi ñoàng AÁn maø thoâi ! Saùch gia taêng laïi reû tieàn taïo neân moät khaû naêng veà neàn giaùo duïc phoå thoâng. Tri thöùc tröôùc kia ñöôïc giaønh rieâng cho moät soá ngöôøi coù choïn loïc, ngaøy nay trôû thaønh taøi saûn cuûa moïi ngöôøi. Ngöôøi bieát ñoïc (vaø nhö ôû nöôùc Anh ngaøy nay, ngöôøi phuï nöõ ngheøo nhaát cuõng bieát ñoïc khaåu hieäu ñeå môû cöûa vaøo) luoân hoïc hoûi theá giôùi beân ngoaøi. Maùy in ñoàng thôøi coøn taïo neân khaû naêng baùo chí. Thaät khoù maø nhaän xeùt, ñaùnh giaù heát khaû naêng söùc maïnh cuûa baùo chí ñoái vôùi vieäc hình thaønh vaø giaùo duïc tö töôûng cho quaàn chuùng! TÖØ MÔÙI : 1. multiplication /,m^lt1pl1'ke1~n/ (n) : söï taêng gia, gia boäi 2. spread of education /spred 6v ,ed2$'ke1~n/ (n) : söï phoå caäp, giaùo duïc 3. Caxton : Willian Caxton, earliest English printer, 1422 (?) - 1491 /’k%kst6n/ (n) 4. up to /^p tu/ (adv) : cho tôùi 5. to turn out /'t3:n a$t/ (v) : in ra, aán haønh 6. George Stephenson /'d20:d2 ‘st1:vnsn/ (n) : teân moät kyõ sö Anh 7. to bring about /'br17 6ba$t/ (v) : ñöa laïi, thöïc hieän 8. laboriously /l6'b0:r16sl1/ (adv) : vaát vaû, khoå nhoïc 9. tedious /'t1:d16s/ (adj) : chaùn naûn 10. scribe /skra1b/ (n) : ngöôøi thö kyù chuyeân cheùp saùch 11. in consequence /’k4ns1kw6ns/ (n) : vì vaäy, bôûi theá (consequently) 12. select /s1'lekt/ (adj) : ñöôïc tuyeån löïa kyõ 13. universal education /'ju:n1v3:sl ,ed2u'ke1~n/ (n) : vieäc giaùo duïc phoå thoâng 14. exlcusive /1k'sklu:s1v/ (adv) : daønh rieâng cho 15. inheritance /1n'her1t6ns/ (n) : cuûa thöøa höôûng ; gia saûn 16. open sesame /'6$p6n 'ses6m1/ (n) : khaåu hieäu ñeå môû cöûa vaøo

16. NO PAINS, NO GAINS KHOÂNG KHOÅ NHOÏC, KHOÂNG THAÉNG LÔÏI OUTLINE Introduction : - Examples of gains that come by chance1 do not make the proverb untrue. 1. No royal road2 to learning. 2. Even geniuses must work. 3. No success in business without work. 4. Character-building means effort. This proverb means that we cannot achieve sucess in anything without effort and sacrifice. At first sight3 this may seem to be not quite true ; for we can think of examples of people who have gained much without any trouble to themselves. A man who happens to have been born the son of a millionaire, will get great wealth on the death of his father, without any effort on his part ; and people sometimes win a large sum of money in a lottery4 without the slightest effort. But such cases of luck are exceptional, and cannot be counted on5. For most people it remains true that success can be won only at the cost of6 hard work. It is certainly true in education and scholarship. As the philosopher told the king. " There is no royal road to learning." A student can never become a scholar unless he works hard, denies himself, ease7 and pleasure, and devotes8 himself to books. No idler ever achieved fame as a scholar. Some men are born with great artistic gifts9. They have a natural genius for music, painting, poetry, literature, or acting10. One would think there would be no need for such geniuses to work. But experience teaches that no natural genius has ever become the master of his art and achieved complete success, who has not cultivated and perfected his gift by untiring11 industry and constant practice. In business life success certainly depends very largely on hard work - on taking pains12. The man who goes to his office late and goes home early, who leaves the work to his subordinates and spends his time in amusements, will never be a successful business man. The men who have made fortunes have all been hard workers. " No pains, no gains ", is certainly true of business. It is true, too, in a more important matter - in character - building. Few men are naturally good ; and a fine, noble character is as a rule13 the result of effort and struggle. It requires ceaseless14 moral effort to form god habits, to break bad habits, to resist temptation15 to develop virtues. No one becomes good in his sleep. Tuïc ngöõ naøy coù nghóa raèng chuùng ta khoâng theå thaønh coâng ôû baát kyø coâng vieäc naøo maø khoâng coù noå löïc, hy sinh. Chuùng ta haõy xem moät vaøi taám göông ñaõ ñaït ñöôïc raát nhieàu maø khoâng gaëp phaûi khoù khaên. Moät ngöôøi ngaåu nhieân sinh ra trong gia ñình tæ phuù, taát nhieân anh ta seõ thöøa höôûng gia taøi cuûa boá anh ñeå laïi moät caùch deã daøng. Ñoái vôùi moät soá ngöôøi truùng soá gaëp may. Tuy nhieân, tröôøng hôïp may maén ngoaïi leä vaø may maén khoâng theå tin ñöôïc. Ñoái vôùi ñaïi ña soá, vieäc duy trì söï thaät, chaân lyù muoân ñôøi ñoù laø söï thaønh coâng chæ ñaït ñöôïc vôùi giaù caû xöùng ñaùng, söï töï laøm laáy ! Noù hoaøn toaøn ñuùng trong vieäc giaùo duïc vaø giaønh hoïc boång. Nhö moät nhaø hieàn trieát noùi vôùi vua raèng : "Khoâng coù con ñöôøng cao sang, quí toäc cho ngöôøi hoïc hoûi". Moät sinh vieân

khoâng theå trôû thaønh moät hoïc giaû tröø khi anh ta hoïc chaêm, töï xem troïng mình, sung söôùng thoaûi maùi daønh heát thôøi gian vaøo vieäc ñoïc saùch. Moät soá ngöôøi sinh ra ñaõ coù khieáu veà ngheä thuaät. Hoï coù khieáu aâm nhaïc, hoäi hoïa, thô ca, vaên hoïc vaø dieãn kòch. Ngöôøi ta seõ cho raèng seõ khoâng caàn nhöõng taøi naêng laøm vieäc ñoù. Nhöng kinh nghieäm daïy cho thaáy raèng nhöõng naêng khieáu baåm sinh seõ khoâng bao giôø naém vöõng ngheä thuaät vaø thaønh coâng myõ maõn. Ngöôøi khoâng bieát un ñuùc, hoaøn thieän cho thaønh coâng baèng vieäc thöïc haønh lieân tuïc vaø vieäc xeù baèng tay. Veà ñôøi soáng kinh doanh, ôû moät soá nöôùc chaéc chaén laø khoâng thích nhöõng ngöôøi vaát vaû khoå cöïc. Ngöôøi ñi treå veà sôùm, luoân ñeå queân, döï aùn cho tuaàn tôùi. Lieäu anh ta coù bao giôø thaønh coâng myõ maõn khoâng ? Ngöôøi coù may maén luoân laøm vieäc vaát vaû. "Khoâng coù khoù nhoïc, khoâng thaéng lôïi" chaéc chaén ñuùng trong kinh doanh. Ñieàu ñoù cuõng ñuùng trong nhöõng vaán ñeà quan troïng hôn, trong vieäc xaây döïng tính caùch con ngöôøi. Moät soá ngöôøi toát, töï nhieân ; moät ñöùc tính cao thöôïng, toát ñeïp nhö laø moät nguyeân nhaân, laø keát quaû cuûa noå löïc vaø tranh ñaáu. Noù ñoøi hoûi söï noå löïc lieân tuïc ñeå hình thaønh nhöõng thoùi quen toát, vaø ñeå ñaäp tan nhöõng thoùi xaáu, duy trì söï caùm doã ñeå phaùt trieån caùc tính caùch ñaïo ñöùc toát. Khoâng ai laïi thaønh ñaït trong giaác moäng cuûa mình ! TÖØ MÔÙI : 1. by chance /ba1 t~@:ns/ : tình côø, ngaãu nhieân 2. royal road /'r016l r6$d/ : con ñöôøng huy hoaøng (khoâng khoå haïnh) 3. at first sight : thoaït nhìn 4. lottery /’l4t6r1/ (n) : vieäc xoå soá - lottery ticket : veù soá 5. to count on /ka$nt 4n/ (v) : tin caäy vaøo, yû laïi vaøo 6. at the cost of : vôùi giaù tieàn laø... 7. ease /'1:z/ (n) : söï deã daøng, thaûnh thôi 8. to devote oneself to... /d1'v6$t/ (v) : chuyeân caàn vaøo..., maûi mieát vôùi... 9. artistic gifts /@:'t1st1k 91fts/ (n) : thieân taøi veà ngheä thuaät 10. acting /'%kt17/ (n) : taøi dieãn kòch 11. untiring /^n'ta16r17/ (adj) : khoâng bieát meät nhoïc 12. to take pains /te1k pe1nz/ (v) : chòu vaát vaû, khoå nhoïc 13. as a rule : theo thoâng leä, thoâng thöôøng 14. ceaseless /'s1:sl1s/ (adj) : khoâng ngöøng, lieân mieân 15. temptation /temp'te1~n/ (n) : söï caùm doã

17. THE USE OF FORESTS LÔÏI ÍCH CUÛA RÖØNG OUTLINE 1. Forest influence climate, and attract rain. 2. They preserve the water, and prevent destruc tive floods. 3. Provide timber and other valuable forest products. 4. Provide fuel. Forest form an important part of the wealth of a country ; and in India, the presevation of the forests is so important that it has long been taken over by the Government, and is in charge of2 the Government Forest Department. Forests have a great influence upon climate ; for they attract rain and preserve moisture3 - an important matter in a dry country like India. The leaves of a tree are always giving off4 moisture ; and this constant evaporation5 cools the surrounding atmosphere. In consequence, when moisture - laden6 winds blow over a forest. The moisture they carry is condensed and forms clouds and these dissolve7 in rain. This is not mere theory. It has been proved that the destruction of forests of any extent quickly changes the climate of the whole district. Whereas before it had an abundant rainfall, after disafforestation8 the rainfall became scanty, the land went out of cultivation and became an arid9 desert. On the other hand, afforestation10 or the planting of forests, will turn a desert into a well - watered and fertile district. Further, forests on hill sides so much, to prevent destructive floods. When heavy rain falls on bare hills, it rushes down at once to the plains in roaring torrents, carrying parts of the hill with it, and flooding11 the country below. But when the hills are covered with forests, the tree and the spongy12 soil they create absorb a large part of the water, and allow the rest to flow down to the plains quietly and without any destructive effects. Forest products, especially timber, form an important part of a nation's wealth. The Indian forests supply all the timber that is required in the country and much is exported, the sale of it bringing in a very respectable revenue13 to the State. Forests also provide abundant fuel to the districts near by14, and so enable the zamindar15 to keep the gobra for enriching their lands, instead of being obliged to burn this valuable manure as fuel. The plarting and preservation of forests is therefore a matter of great importance Röøng laø moät boä phaän quan troïng trong taøi saûn cuûa quoác gia. ÔÛ AÁn Ñoä, vieäc baûo veä röøng laø raát quan troïng ñeán noãi chính phuû ñaõ aùp duïng laâu beàn ñoàng thôøi ñaûm nhieäm bao baûo veä röøng nhaø nöôùc. Röøng coù aûnh höôûng lôùn ñeán thôøi tieát, bôûi röøng seõ huùt nöôùc möa, giöõ laïi hôi nöôùc, ñoù laø ñieàu quan troïng ñoái vôùi moät nöôùc khoâ caèn thieáu nöôùc nhö AÁn Ñoä. Laù caây luoân toûa hôi. Söï boác hôi khoâng ngöøng naøy laøm töôi maùt moâi tröôøng xung quanh. Vì theá, khi coù gioù mang nhieàu hôi nöôùc thoåi qua caùnh röøng, hôi nöùoc gioù mang theo seõ ñoâng laïi vaø tuï thaønh maây. Nhöõng ñaùm maây naøy seõ phaân giaûi thaønh möa. Ñieàu naøy khoâng ñôn thuaàn laø lyù thuyeát. Noù ñaõ chöùng minh cho thaáy raèng vieäc laù röøng seõ nhanh choùng laøm thay ñoåi khí haäu trong toaøn boä khu vöïc ñoù. Trong khi coù löôïng möa raøo dö thöøa tröôùc ñoù. Sau khi phaù röøng, löôïng möa raøo trôû neân ít oûi. Ñaát ñai khoù troàng troït, trôû thaønh vuøng hoang maïc khoâ. Maët 1

khaùc, vieäc troàng caây gaây röøng hay troàng röøng seõ bieán vuøng hoang maïc thaønh moät quaän coù chöùa nöôùc, phì nhieâu. Hôn nöõa, röøng moïc hai beân söôøn ñoài nhaèm phoøng ngöøa luõ luït taøn phaù. Khi nhöõng côn möa lôùn truùt xuoáng nhöõng khu ñoài troc, nöôùc möa baét ñaàu ñoå xuoáng ñoàng baèng thaønh nhöõng doøng thaùc chaûy xieát cuoán troâi caùc lôùp ñaát ñaù, gaây neân luõ luït. Nhöng khi röøng bao phuû laáy ñoài, lôùp ñaát xoáp haáp thuï moät phaàn lôùn nöôùc, phaàn coøn laïi laëng leõ chaûy xuoáng ñoàng baèng seõ khoâng gaây neân haäu quaû taøn phaù naøo. Laâm saûn chuû yeáu laø goã moäc, phaàn quan troïng cuûa taøi saûn quoác gia. Röøng AÁn Ñoä cung caáp toaøn boä goã moäc trong nöôùc vaø nhieàu loaïi goã moäc ñöôïc xuaát khaåu, ñem laïi cho nhaø nöôùc moùn lôïi töùc raát ñaùng keå. Röøng coøn cung caáp caùc nhieân lieäu phuï cho caùc huyeän gaàn ñoù, ñoàng thôøi cho pheùp ñòa chuû AÁn Ñoä baûo toàn phaân boùn laøm giaøu ñaát, thay vì buoäc hoï ñoát chaùy loaïi phaân quí giaù naøy nhö moät loaïi nhieân lieäu. Do ñoù vieäc troàng röøng vaø baûo veä röøng laø moät vaán ñeà heát söùc quan troïng ! TÖØ MÔÙI : 1. to influence /'1nfl$6ns/ (v) : aûnh höôûng (tôùi) 2. in charge of /t~@:d2/ : phuï traùch, ñaûm nhieäm 3. moisture /'m01st~6r/ (n) : hôi nöôùc (boác ra trong khoâng khí) 4. to give off /91v $f/ (v) : phaùt ra, boác ra 5. evaporation /1,v%p6're1~n/ (n) : söï boác hôi 6. moisture-laden /'m01st~6r 'leidn/ (adj): coù nhieàu hôi nöôùc 7. to dissolve /d1'z4lv/ (v) : hoøa tan 8. disafforestation /,d1s6f4r1ste1~n/ (n) : naïn phaù röøng ñeå laáy caây 9. arid /'%r1d/ (adj) : khoâ raùo, khoâ khan 10. afforestion /6, f4r1'ste1~n/ (n) : vieäc troàng caây gaây röøng 11. to flood /fl^d/ (v) : laøm luït, laøm ngaäp nöôùc 12. spongy /sp^nd21/ (adj) : xoáp 13 revenue /’rev6nju:/ (n) : lôïi töùc, tieàn lôøi, soá thu hoaïch 14. near by /,n16'ba1/ (adv) : gaàn ñoù 15. zamindar /z%m1nd6(r)/ (n): ñòa chuû (ôû AÁn Ñoä)

18. TIME AND TIDE WAILT FOR NO MAN THÔØI GIAN COÙ CHÔØ ÑÔÏI AI OUTLINE 1. King Canute and the tide. 2. Lost opportunities do not return. 3. Take time by the forelock. 4. The danger of missing the opportunities of youth, e.g., education. A story is told of Canute, the Danish1 King of England in the 11th century, that one day, when he and his courtiers2 were walking on the shore at Southampton the courtiers were flattering3 him and speaking of his power and greatness. The king ordered that a chair should be placed on the sand near the water's edge, and, sitting down on it, he said to the sea, " O sea, I am thy lord and master ; my ships sail over thee whither I will and this land against which thou dashest is mine ; stay thou thy waves, and dare not to wet the feet of thy master and lord. " But the waves came on, as the tide was now coming in, and presently washed round the chair where canute was sitting and wetted his feet and clothes. Then the king rebuked4 his courtiers for their flattery, saying, " Ye see how weak is the power of kings and of all men, for ye seen that the waves will not hearken5 to my voice. Honour god only, for Him only do all things obey." We do not need this story to remind6 us that we cannot control the tides of the sea, which wait upon7 no man's convenience ; but we do often need to be reminded, especially when we are young, that if we miss our opportunities in life we may never find them again. Time will not stand still8 and wait until we make up our minds ; it is ever flowing on, and every monent the present is becoming the past ; and the past can never be recalled9. Time is often represented10 as an old man with a single lock of hair11 on his forehead, but quite bald on the back of his head : and from this we get the phrase, " To catch time by the forelock12 meaning, to seize and use the opportunity when it comes. You cannot catch time from behind for his head is bald and smooth ; and you cannot recover an opportunity when once it is gone. It is well to remember this when we are young : for youth is full of opportunities, and it lasts but a very short time. To give one illustration13 : if a boy wastes his time at school, he is missing the golden opportunity of a sound education. And he will find later that he will suffer all his days for lack the mental training14 he should have got at school. It is a chance that can never be fully recovered. The time for it has passed, and will never return. Caâu chuyeän keå veà Canate, vò vua Ñan Maïch ôû Anh ôû theá kyû 11, raèng : Moät ngaøy noï, khi nhaø vua cuøng trieàu thaàn ñi daïo treân bôø soâng ôû Southamptan ñaùm quaàn thaàn xuùm laïi nònh bôï ngaøi, taâng boác veà söùc maïnh vaø quyeàn uy cuûa ngaøi. Nhaø vua ra leänh ñaët chieác gheá treân baõi caùt gaàn doøng nöôùc, vaø ngaøi ngoài leân ñoù, noùi vôùi bieån caû "OÀ bieån ôi ! Ta laø vò chuùa teå xöù naøy ; thuyeàn beø cuûa traãm qua laïi treân bieån naøy, ñeán nhöõng nôi traãm thích vaø daõy ñaát naøy laø cuûa traãm, doøng nöôùc kia ôû cuøng soùng, ñöøng daùm ñoäng ñeán traãm". Nhöng soùng cöù voã vaøo bôø nhö thuûy trieàu cöù maõi daâng leân, bao laáy chieác gheá ngaøi ñang ngoài kia, laøm öôùc suõng quaàn aùo ngöôøi ñang maëc, öôùt caû chaân ngöôøi. Luùc aáy vò vua môùi khieån traùch ñaùm quaàn thaàn cuûa ngaøi veà toäi nònh bôï. Raèng : "Caùc khanh coù thaáy quyeàn löïc cuûa nhaø vua vaø

con ngöôøi thaät yeáu keùm laøm sao, vì nhö caùc khanh thaáy ñoù, ñeán caû soùng cuûa khoâng nghe lôøi traãm. Chæ coù ñaáng toái cao, chæ coù Ngaøi môùi coù ñuû khaû naêng sai khieán vaïn vaät nghe lôøi!". Chuùng ta khoâng caàn ñeán caâu chuyeän naøy nhaéc nhôû raèng chuùng ta khoâng theå kieåm soaùt ñöôïc thuûy trieàu ôû bieån khôi, voán khoâng chôø ñôïi moät ai baûo giôø. Tuy nhieân chuùng ta raát caàn ñöôïc nhaéc nhôû, nhaát laø khi chuùng ta coøn treû, raèng neáu chuùng ta boû lôõ cô hoäi trong ñôøi seõ khoâng bao giôø tìm laïi ñöôïc. Thôøi gian seõ khoâng ñöùng yeân chôø ñôïi ñeán luùc ta quyeát ñònh. Thôøi gian cöù ñi maõi ; cöù moãi moät phuùt, hieän taïi laïi trôû thaønh quaù khöù. Vaø quaù khöù thì khoâng theå laáy laïi ñöôïc. Thôøi gian thöôøng ñöôïc töôïng tröng bôûi oâng laõo coù buùi toùc ñaèng tröôùc traùn, vaø hoùi ôû ñaèng sau. Töø ñoù ta coù thaønh ngöõ "Haõy naém laáy thôøi cô khi noù ñeán gaàn", coù nghóa raèng haõy naém baét vaø söû duïng cô hoäi khi noù ñeán. Baïn khoâng theå naém baét thôøi gian khi noù ñaõ ñi qua nhö khi ñaàu baïn ñaõ troïc vaø nhaün nhuïi. Baïn cuõng khoâng theå naøo laáy laïi ñöôïc cô hoäi ñoù moät khi noù ñaõ qua roài. Ñieàu naøy thaät deã nhôù raèng khi ta coøn treû, vôùi thanh nieân coù nhieàu cô hoäi, noù tuy beàn nhöng chæ trong moät thôøi gian ngaén. Haõy laáy moät ví duï minh hoïa. Neáu caäu beù laõng phí thôøi gian ôû tröôøng caäu beù seõ maát ñi moät cô hoäi vaøng cuûa moät neàn giaùo duïc thaät söï. Sau ñoù caäu ta seõ nhaän thaáy raèng caäu seõ ñau khoå vì thieáu reøn luyeän trí oùc maø leõ ra caäu phaûi laøm ôû tröôøng. Ñoù laø moät dòp may maø chaúng bao giôø ta coù theå laáy laïi ñöôïc toaøn veïn. Thôøi gian cöù troâi quan vaø seõ khoâng bao giôø trôû laïi ! TÖØ MÔÙI : 1. Danish /’de1n1~/ (adj) : thuoäc veà nöôùc Ñan Maïch (ôû Baéc AÂu) 2. courtier /’k0:ti6r/ (n) : quan ôû trieàu ñình ; trieàu thaàn 3. to flatter /'fl%t6/ (v) : nònh, nònh bôï 4. to rebuke /r1bju:k/ (v) : maéng, khieån traùch 5. to hearken /’h@:k6n/ (v) : chòu nghe 6. to remind /r1'ma1nd/ (v) : nhaéc ; nhaén nhuû 7. to wait on (or upon) /we1t/ (v) : haàu ; chieàu yù 8. to stand still /st%nd st1l/ (v) : ñöùng yeân 9. to recall /r1'k0:l/ (v) : goïi laïi, trieäu hoài 10. to represent /,repr1'zent/ (v) : tieâu bieåu ; ñaïi bieåu 11. lock of hair /l4k 4v he6/ (n) : buùi toùc 12. forelock /’f0:l4k/ (n) : buùi toùc ñaèng tröôùc 13. illustration /,1l6'stre1~n/ (n) : thí duï (ñeà daãn chöùng) 14. mental traning /metl tre1n17/ (n) : söï huaán luyeän trí löïc

19. THE USE AND ABUSE OF ATHLETICS SÖÏ LÔÏI VAØ HAÏI CUÛA MOÂN VAÄN ÑOÄNG (ÑIEÀN KINH) OUTLINE 1. Use : (a) They increase physical strength1 and health. (b) They inspire pluck2 and courage. (c) They teach self - control. (d) They produce esprit de corps. 2. Abuse : (a) In excess3 they damage4 health. (b) They may absorb time and attention which should be given to study. (c) They exalt5 play and amusement into a profession. The most obvious use of athletics is in connection with6 physical health. Athletics harden the muscles, expand the lungs, and make the body strong and fit. They may not be necessary for men whose daily work is manual labour7 ; but for students and people of sedentary8 occupations, a certain amount of physical exercise is essential and such exercise is best taken in the shape of games and athletic sports. Manly games, like hockey9 and football, give a man pluck and courage. Naturally timid boys should play such games, so as to become more manly10. Moreover, they teach self-control. No man can be a good athlete who does not control his appetites11. He cannot eat and drink what he likes, or sleep as long as he wants, or he will become "soft"12. Athletics not only harden his muscles, but strengthen his will power13. Lastly, they teach men to work together, and so encourage corporate discipline14. A football eleven has to learn " team work " and each player realises that be must often efface15 himself for the good of his side. It takes some discipline and self - denial to pass the ball to another player, when you would like the glory of kicking a goal yourself. This is esprit de corps. Hence athletics are a part of the preparation for the work of life. There is some truth in the saying that the battle of Waterloo was won on the playing - fields of Eton. But athletics may be abused. Carried to excess they may damage instead of improving health. Over training and excessive muscular exertion weaken the heart, and so shorten life. In schools and colleges, games and athletic sports often take up much of the time and attention which should be given to study. It is well known that as a rule the best athletes are the worst students. Athletics should be a recreation. But when games and sports become the chief interest of life and are exalted into a serious profession they do more harm than good, by taking the place of16 the real work of life. Coâng duïng gaàn nhaát cuûa moân ñieàn kinh coù lieân quan ñeán söùc khoûe cuûa theå xaùc. Ñieàn kinh laøm saên chaéc cô, laøm taêng dung löôïng phoåi, giuùp cô theå maïnh vaø traùng kieän. Ñieàn kinh khoâng caàn thieát ñoái vôùi nhöõng ngöôøi laøm vieäc caû ngaøy baèng chaân tay. Nhöng vôùi sinh vieân vaø nhöõng ngöôøi laøm vieäc moät choã taäp theå duïc laø raát caàn thieát. Moân theå thao naøy laø toát nhaát trong caùc troø chôi vaø caùc moân theå thao.

Coù nhieàu troø chôi nhö moân khuùc coân caàu, boùng ñaù ñeàu ñem laïi cho con ngöôøi khí phaùch, vaø loøng duõng caûm. Nhöõng caäu beù khaúng khiu neân chôi nhöõng troø chôi nhö vaäy seõ choùng maïnh daïn hôn, coù khí phaùch hôn ! Hôn nöõa, theå thao daïy tính töï kieàm cheá. Khoâng moät ai coù theå laø moät vaän ñoäng vieân cöø maø khoâng kieàm cheá ñöôïc ham muoán cuûa mình, raèng khoâng theå aên uoáng nhöõng gì khoâng thích. Hoaëc nguû ñaày giaác nhö mong muoán neáu khoâng seõ trôû neân yeáu ñuoái". Vaän ñoäng khoâng chæ coù cô baép saên chaéc maø coøn taêng cöôøng söùc maïnh cuûa yù chí. Cuoái cuøng, vaän ñoäng daïy con ngöôøi laøm vieäc cuøng nhau, vaø khuyeán khích kyû luaät taäp theå. Moät ñoäi boùng goàm 11 caàu thuû phaûi bieát laøm vieäc treân tinh thaàn ñoàng ñoäi, vaø moãi caàu thuû phaûi nhaän thöùc ñöôïc raèng phaûi thöôøng xuyeân queân mình vì quyeàn lôïi cuûa ñoàng ñoäi, phaûi tuaân theo kyû luaät vaø töï phuû nhaän chuyeàn boùng cho caàu thuû khaùc khi maø baïn muoán taïo 1 ñöôøng boùng vang doäi vaøo khung thaønh cuûa ñoái phöông. Ñaáy chính laø tinh thaàn ñoàng ñoäi ! Vì vaäy vaän ñoäng laø moät phaàn trang bò cho coâng vieäc cuûa cuoäc soáng. Coù vaøi ñieåm thaät trong lôøi noùi raèng cuoäc ñaáu cuûa Waterloo ñaõ chieán thaéng treân saân vaän ñoäng Eton. Nhöng vaän ñoäng nhieàu coù theå gaây taùc haïi. Vaän ñoäng quaù möùc thay vì caûi thieän tình traïng söùc khoûe, seõ taùc ñoäng ngöôïc trôû laïi. Luyeän taäp quaù möùc vaø laïm duïng vaän ñoäng cô thaùi quaù seõ laøm yeáu tim, laøm ngaén tuoåi thoï. ÔÛ tröôøng phoå thoâng vaø ñaïi hoïc, caùc troø chôi vaø caùc moân theå thao ñieàn kinh thöôøng chieám raát nhieàu thôøi gian vaø söï quan taâm cuûa hoïc sinh maø leõ ra neân ñaàu tö hoïc nhieàu hôn. Nhö moät qui luaät muoân ñôøi raèng moät vaän ñoäng vieân cöø nhaát thöôøng laø moät sinh vieân toài nhaát !. Vaän ñoäng neân laø söï tieâu khieån. Nhöng khi troø chôi vaø theå thao trôû thaønh sôû thích chính yeáu cuûa cuoäc vaø ñöôïc ñeà cao thaønh moät nghieäp vuï nghieâm chænh thì noù laïi coù haïi hôn laø coù lôïi, bôûi noù chieám choã cuûa coâng vieäc thöïc tieãn ! TÖØ MÔÙI : 1. physical strength /’f1z1kl stre78/ : söùc maïnh cuûa cô theå 2. pluck /pl^k/ (n) : söï haêng haùi, duõng khí 3. enxcess /1k'ses/ (n) : khi thaùi quaù 4. to damage /'d%m1d2/ (v) : laøm haïi, gaây toån haïi 5. to exalt /19'z0:lt/ (n, v) : ñeà cao - exaltation (n) 6. in connection with /1n k6'nekt~n w15/ : coù lieân quan vôùi 7. manual labour /'m%nju6l 'le1b6(r)/ : thuû coâng, söùc lao ñoäng 8. sedentary /'sedntr1/ (adj) : ôû vò trí ngoài ; ít vaän ñoäng 9. hockey /'h4k1/ (n) : moân khuùc coân caàu 10. manly /'m%nl1/ (adj) : coù khí phaùch cuûa ñaøn oâng, maïnh daïn 11. appetite /’%p1ta1t/ (n) : duïc voïng, söï ham muoán 12. soft /s4ft/ (adj) : meàm, nhuõn, yeáu ôùt 13. will power /'w1l 'p6$6/ (n) : söùc maïnh cuûa yù chí 14. discipline /’d1sipl1n/ (n) : kyû luaät - corporate discipline : kyû luaät taäp theå 15. to efface /1'fe1s/ (v) : xoùa boû - to efface oneself : queân mình 16. to take the place of /te1k 5e ple1s 4v/ (v) : thay theá cho

20. WHERE THERE'S A WILL THERE'S A WAY COÙ CHÍ THÌ NEÂN OUTLINE Introduction. 1. The cause of faklure is often the absence of strong desire or determination. 2. The story of Pallissy the potter. 3. No such word as "impossible". "Where there's a will, there's a way" ; that is, when we are determined to do a thing, however difficult it may be, and even apparently1 impossible, we shall find a way to do it. The real reason why we, do not try to do certain things, or fail to do them we try, is often because we do not really want to do them ; or if we really want a thing, our desire for it is feeble2. When we do not really want to do it, we set to work to find excuses, and make mountains out of mole hills3. Every difficulty is exaggerated4 and we so fill our minds with the obstacles in the way, that we think it is impossible of attainment. Our desire is like a thin, feeble stream of water which is turned aside or blocked by every small obstacle. But a rushing torrent simply sweeps rocks and trees and banks out of its way and forces itself through or over every obstruction5. In the same way, a fierce desire, and a strong determination, will make light of6 difficulties, and will discover the way to success. Take the story of Pallissy, the French potter in the 17th century. He made up his mind to discover a pure white glaze7 for china. He was a poor man, and had had but little education ; but for twenty years he worked at his task, trying hundreds of experiments8 and failing in all. But he never gave in9. His wife and neighbours called him a lunatic10 for he ruined himself in his efforts. At last, to get wood to feed his furnace in the final experiment, he burnt up all the furniture in his house. But he succeeded in the end, and became a famous man. He had the will, and he found the way. Many a man who became famous as a scholar, artist or business man had a similar struggle against apparently insuperable11 obstacles. But their determination to succeed brought them success. Napoleon said the word " impossible " was not found in his dictionary. "ÔÛ ñaây coù yù chí, ôû ñoù coù con ñöôøng". Khi ta quyeát ñònh laøm moät vieäc gì, cho duø coù gaëp khoù khaên vaø khoâng theå laøm ñöôïc. Chuùng ta vaãn tìm thaáy moät con ñöôøng ñeå laøm. Lyù do thaät söï taïi sao chuùng ta khoâng thöû laøm moät soá coâng vieäc, neáu thaát baïi, chuùng ta seõ coá gaéng laøm laïi. Ñoù laø vì chuùng ta thaät söï khoâng muoán laøm, hoaëc neáu muoán, mong muoán cuûa chuùng ta coøn yeáu ôùt. Khi chuùng ta thaät söï khoâng muoán laøm vieäc gì, chuùng ta luoân tìm côù thoaùi thaùc vaø noùi quaù söï thaät. Moïi khoù khaên ñeàu ñöôïc phoùng ñaïi, trong ñaàu chuùng ta ñaày nhöng trôû ngaïi. Chuùng ta cho raèng khoâng theå ñaït ñöôïc. Mong muoán cuûa chuùng ta nhö moät doøng suoái yeáu ñuoái moûng manh deã bò thoåi daït hay bò maéc keït vì nhöõng trôû ngaïi nhoû nhaët. Nhöng vôùi moät doøng nöôùc chaûy xieát seõ löôùt qua taát caû ñaù, caây vaø qua moïi trôû ngaïi. Töông töï, moät öôùc muoán maõnh lieät vaø moät quyeát ñònh maïnh meõ thöôøng xem nheï khoù khaên vaø seõ tìm ra ñöôïc con ñöôøng ñeán thaønh coâng 1 Laáy ví duï veà Pallissy, moät thôï goám ngöôøi Phaùp ôû theá kyû 17. OÂng quyeát ñònh saùng cheá ra lôùp traùng men traéng tinh cho ñoà söù. OÂng raát ngheøo vaø coù chuùt ít hoïc thöùc. Tuy nhieân

trong hai möôi naêm nay, oâng laøm coâng vieäc nghieân cöùu, caû haøng traêm thí nghieäm, cuoái cuøng vaãn thaát baïi. Nhöng oâng khoâng bao giôø chòu boû cuoäc. Vôï vaø haøng xoùm goïi oâng laø ñieân vì oâng töï laøm taøn taï vôùi nhöõng noå löïc cuûa mình. Cuoái cuøng ñeå laáy cuûi luyeän loø thuûy tinh cho thí nghieäm cuoái cuøng, oâng ñoát chaùy toaøn boä ñoà duøng trong nhaø. Cuoái cuøng, oâng ñaõ thaønh coâng, trôû thaønh ngöôøi noåi tieáng. OÂng coù yù chí, oâng ñaõ tìm thaáy ñöôøng ñi ! Nhieàu ngöôøi noåi tieáng nhö moät hoïc giaû, moät ngheä só hay moät thöông gia. Hoï ñeàu phaûi vöôït qua nhöõng trôû ngaïi töôûng nhö khoâng vöôït qua ñöôïc. Tuy vaäy söï quyeát ñònh ñi ñeán thaønh coâng ñaõ ñöa hoï ñeán vôùi thaønh coâng. Napoâ-leâoâng noùi raèng caùi töø "khoâng theå" khoâng tìm thaáy trong töø ñieån cuûa oâng ! TÖØ MÔÙI : 1. apparently /6'p%r6ntl1/ (adv) : moät caùch hieån nhieân 2. feeble /f1:bl/ (adj) : yeáu 3. to make mountains out of (or of) a mole hill : ngoân quaù kyø thöïc ; noùi quaù söï thöïc 4. to exaggerate /19'z%d26re1t/ (v) : laøm ra thaùi quaù, phoùng ñaïi 5. obstruction /6b'str^k~n/ (n) : söï caûn trôû 6. to make light of /me1k la1t 4v/ (v) : coi nheï, coi thöôøng 7. glaze /9le1z/ (n) : lôùp traùng ngoaøi oùng möôït 8. experiment /1k'sper1ment/ (n) : cuoäc thí nghieäm 9. to give in /91v 1n/ (v) : chòu khuaát phuïc, boû cuoäc 10. lunatic /’lu:n6t1k/ (n) : ngöôøi ñieân (khuøng) 11. insuperable /1n'su:p6r6bl/ (adj) : khoâng theå qua ñöôïc

21. THE INFLUENCE OF GEOGRAPHICAL POSITION AND CLIMATE UPON NATIONAL CHARACTER AÛNH HÖÔÛNG VÒ TRÍ ÑÒA LYÙ VAØ KHÍ HAÄU ÑOÁI VÔÙI DAÂN TOÄC TÍNH OUTLINE 1. Climate : (a) tropical, (b) arctic and (c) temperate. 2. Geographical position : (a) Mountains, deserts and fertile plains. (b) Inland and sea - bordered1 countries. The influence of climate upon the character of a nation has sometimes been exaggerated ; but it is undoubtedly of importance. The two extremes of heat and cold seem to have a similar effect, for the people both of tropical and arctic climates alike lack energy and initiative2. In the tropics the extreme and often moist heat saps3 the vitality4, discourages exertion, and makes the inhabitants lethargic5 and ease - loving6. And in such countries Nature so bountifully7 supplies man's wants that little exertion on his part is necessary. In the arctic regions8 the excessive9 cold seems to numb10 men's energies and render them torpid11 ; and there nature is so niggardly12, and man's struggle for existence13 so severe, that it consumes all his energies, and leaves him exhausted14 for any other kind of effort. It is significant that no great enterprising, conquering, or highly civilized nation has arisen either in the torrid or the polar regions15. The dominant races are those who dwell in the temperate zones, where the climate neither too hot nor too cold, is healthy and bracing16, and where the struggle for existence it not so severe as to consume all a man's energies, and yet severe enough to demand constant thought and exertion. Most of the European nations, the Americans, and the Japanese the most civilized vigorous and enterprising people in the world are dwellers in the temperate zone. The geographical position of a country also has its influence upon the character of the inhabitants. The dwellers on fertile plains soon settle down to agriculture and trade, and to an ordered17 and peaceful life. They grow wealthy, civilized and luxurious. They eventually become effeminate18, and are easily coquered by hardier19 races. But the inhabitants of mountains and arid20 deserts who have a harder struggle for existence, rarely settle down to a regular and peaceful life. They are very vigorous and independent, are great fighters, and have such a love of liberty that it is very difficult to subdue them. The sea has also a great influence upon the people who live near it. Sea - faring21 people, like the ancient phoenicians22, and the modern British, are much more adventurous and enterprising than the dwellers in inland countries. The boundlessness23 and the liberty of the sea gets into their blood, and they make the best explorers pioneers24 and colonists. AÛnh höôûng cuûa thôøi tieát leân ñaëc ñieåm cuûa daân toäc ñoâi khi ñöôïc phoùng ñaïi. Tuy nhieân, coù moät ñieàu roõ raøng veà taàm quan troïng cuûa noù. Hai thaùi cöïc noùng, laïnh döôøng nhö coù aûnh höôûng nhö nhau. Bôûi ngöôøi soáng ôû mieàn nhieät ñôùi hay khí haäu vuøng cöïc ñeàu gioáng nhau

thieáu naêng löôïng vaø saùng kieán. ÔÛ vuøng nhieät ñôùi, hôi noùng laøm tieâu hao söùc hoaït ñoäng, laøm giaûm söùc thaùi quaù khieán cö daân trong vuøng naøy ueå oaûi, thích nhaøn haï. ÔÛ nhöõng nöôùc naøy, thieân nhieân raát phong phuù, cung caáp nhu caàu con ngöôøi voán hôi thaùi quaù. Taûi nhöõng vuøng haøn ñai, caùi laïnh thaùi quaù döôøng nhö laøm bieán maát naêng löôïng vaø ñaùp laïi laø söï voâ caûm giaùc. Ñaëc tính cuûa ngöôøi vuøng naøy buûn xæn, cuoäc ñaáu tranh giaønh söï soáng cuûa con ngöôøi raát khaéc nghieät voán tieâu thuï heát naêng löôïng cuûa con ngöôøi, ñeå laïi söï meät laû duø coá gaéng ôû möùc ñoä naøo. Raát ñuùng khi noùi raèng khoâng neân chinh phuïc nhöõng vuøng theá naøy. Hoaëc moät daân toäc coù neàn vaên hoùa cao ñeàu khoâng thuoäc vuøng nhieät ñôùi cuõng khoâng thuoäc mieàn ñòa cöïc. Nhöõng loaøi noåi baät thöôøng soáng ôû vuøng oân hoøa nôi maø thôøi tieát khoâng quaù noùng cuõng khoâng quaù laïnh, thöôøng laønh maïnh vaø khoan khoaùi. Nôi maø söï tranh ñaáu vì söï toàn taïi khoâng gay gaét ñeán noãi tieâu thuï toaøn boä naêng löôïng cuûa con ngöôøi. Tuy nhieân ñuû khaét khe ñeå ñoøi hoûi tö duy vaø noå löïc lôùn khoâng ngöøng. Haàu nhö caùc daân toäc AÂu Chaâu, Hoa Kyø vaø Nhaät coù nhöõng con ngöôøi taùo baïo, coù noå löïc lôùn laø nhöõng ngöôøi coù vaên minh nhaát treân theá giôùi, ñeàu laø nhöõng ngöôøi ôû vuøng coù khí haäu ñieàu hoøa. Vò trí ñòa lyù cuûa moät nöôùc coøn aûnh höôûng ñeán tính caùch cuûa cö daân. Cö daân ôû vuøng ñoàng baèng maøu môõ seõ ñònh cö phaùt trieån noâng nghieäp vaø thöông maïi, vôùi cuoäc soáng coù traät töï vaø thanh bình. Hoï phaùt trieån cuûa caûi, vaên minh, vaø sang troïng. Thaäm chí hoïc trôû neân eûo laû, deã bò chinh phuïc bôûi nhöõng daân toäc kieân cöôøng, duõng caûm hôn. Nhöng vôùi nhöõng cö daân soáng treân nuùi hay vuøng sa maïc khoâ caèn ñeàu coù nhöõng cuoäc chieán ñaáu khoù khaên hôn ñeå sinh toàn, hieám khi ngöôøi ta ñònh cö coá ñònh, coù cuoäc soáng thanh bình. Hoï ñeàu laø caùc chieán só vó ñaïi, ñoäc laäp, maïnh meõ, coù loøng yeâu töï do maø raát khoù khuaát phuïc ñöôïc hoï. Khí haäu vuøng bieån cuõng aûnh höôûng lôùn ñeán ngöôøi soáng gaàn bieån. Ngöôøi thích ñi bieån nhö daân toäc ôû ñoâng ngaïn Ñòa Trung Haûi coå, vaø ngöôøi Anh hieän ñaïi ñeàu laø caùc cö daân taùo baïo vaø raát thích maïo hieåm caùc nöôùc naèm trong ñaát lieàn. Tính voâ taän vaø phoùng khoaùng cuûa bieån caû aên saâu vaøo doøng maùu hoï, giuùp hoï trôû thaønh nhöõng nhaø thaùm hieåm tieân phong gioûi nhaát vaø laø nhöõng teân thöïc daân söøng soû. TÖØ MÔÙI : 1. sea - bordered /'s1:b0:d6d/ (adj) : ôû saùt vôùi bieån, men bieån 2. initiative /1'n1~6t1v/ (n) : saùng kieán 3. to sap /s%p/ (v) : laøm tieâu hao 4. vitality /va1't%l6t1/ (n) : söùc hoaït ñoäng ; veû soáng ñoäng 5. lethargic /l6'8@:d21k/ (adj) : ueå oaûi, khoâng hoaït baùt 6. ease - loving /'1:z 'l4v17/ (n) : thích nhaøn haï 7. bountifully /’ba$nt1f6l1/ (adv) : moät caùch phong phuù 8. Arctic region /'@:kt1k 'r1:d26n/ (n) : mieàn haøn ñôùi, mieàn Baéc Baêng Döông 9. excessive /ek'sisiv/ (adj) : thaùi quaù, quaù ñoä 10. to numb /n^m/ (v) : laøm teâ, eâ aåm, laøm maát caûm giaùc 11. torpid /’t0:p1d/ (adj) : voâ caûm giaùc 12. niggardly /'n196dl1/ (adj) : buûn xæn 13. struggle for existence : ñaáu tranh ñeå sinh toàn 14. exhausted /19'z0:st1d/ (adj) : meät nhoaøi, kieät söùc 15. polar regions /'p6$l6 ‘r1:d26n/ (n) : mieàn ñòa cöïc 16. bracing /bre1s17/ (adj) : khoan khoaùi, tænh taùo

17. ordered /'0:d6d/ (adj) : coù traät töï 18. effeminate /1'fem1n6t/ (adj) : nhu nhöôïc, eûo laû 19. hardy /'h@:d1/ (adj) : kieân cöôøng, duõng caûm 20. arid /%'r1d/ (adj) : khoâ khan 21. sea - faring /'s1:fe6r17/ (adj) : thích ñi bieån 22. Phoenician /f1'n1~n/ (adj, n) : daân toäc ôû ñoâng ngaïn Ñòa Trung Haûi thôøi coå 23. boundlessness /ba$nd'l1sn1s/ (n) : veû meânh moâng, voâ taän 24. poineer /,pa16'n16/ (n) : ngöôøi tieàn phong, ngöôøi khai thaùc

22. DREAMS NHÖÕNG GIAÁC MÔ OUTLINE 1. Dreams once regarded as supernatural1 prophecies2 of the future. 2. Dreams prove we are not wholly unconscious3 when we are asleep. 3. Some dreams due to physical causes. 4. Most dreams are confused memories of past events. Men have always been interested in4 their dreams. In superstitious5 ages and countries, dreams were regarded very seriously6. Every dream was supposed to have a meaning and it was the business of priests and astrologers7 to interpret people's dreams for them. They were generally looked upon as predictions of the future - warnings of coming dangers or sorrows, or prophecies of coming good fortune. Dreams were believed to be supernatural comumunications from the gods, or the spirits of the dead, and so were divine revelations8. Educated people no longer look on dreams in this way. Some laugh at them as mere illusions9, and not worthy of any serious consideration ; but others find them interesting for psychological study. For one thing, dreams prove that in the sleep we are not completely unconscious. Part of our brain is awake and working. We are unconscious of our immediate10 surroundings in sleep. We see nothing,we hear nothing,and know nothing of what is going on around us. Yet the fact that we dream proves we are not completely unconscious. It is often interesting to try to discover the cause of dreams. The causes of some dreams are purely physical. A heavy supper which causes indigestion11, will give us nightmare12, particularly horrible and terrifying kind of dream. Some one knocking at our door may make us dream we are on the battlefield and deafened13 with the thunder of guns. One man dreamt he was walking near the crater14 of a volcano and his feet were burnt with the hot rocks ;' but when he woke up, he found his feet were pressed upon his hot - water bottle ! Most dreams are really confused and disjointed15 memories of past events in our lives. We can often trace a dream back, and find it was suggested by something we saw or heard or read about only a day or two before. For example, a lawyer, who had been thinking over a case late at night, dreamt when he went to bed of nothing but lizards. When he came to his study in the morning, he found that, while he was thinking out his case, he had been staring unconsciously at his clock, the case of which was decorated with the bronze image of a lizard. Dreams refer to the past, not the future. And they are not supernatural, but only the confused workings of our own umaginations. Con ngöôøi luoân quan taâm ñeán giaác moäng cuûa mình. Vaøo caùc thôøi ñaïi meâ tín cuõng nhö ôû nhöõng nöôùc meâ tín, giaác moäng ñöôïc xem laø raát quan troïng. Moãi giaác moäng ñeàu coù yù nghóa, ñoù laø coâng vieäc cuûa thaày tu chieâm tinh gia giaûi thích giaác moäng ñoù. Nhìn chung moäng laø ñieàm baùo tröôùc töông lai, daáu hieäu baùo coù hieåm nguy, noãi buoàn hoaëc vaän may seõ ñeán. Moäng ñöôïc coi laø thoâng tin sieâu nhieân cuûa Chuùa hoaëc cuûa linh hoàn ngöôøi ñaõ cheát, cuõng laø ñieàm öùng baùo thieâng lieâng.

Ngöôøi trí thöùc khoâng coøn xem moäng baèng caùch naøy. Coù ngöôøi nhaïo hoï cho laø aûo töôûng, khoâng ñaùng xem xeùt thaän troïng ñeán nhö vaäy. Tuy nhieân coù ngöôøi tìm thaáy ñieàu hay trong vieäc nghieân cöùu taâm lyù. Veà moät phöông dieän, moäng chöùng toû giaác nguû cuûa chuùng ta khoâng phaûi voâ thöùc hoaøn toaøn. Moät phaàn trí oùc vaãn coøn thöùc laøm vieäc. Chuùng ta meâ man ôû nhöõng vuøng tieáp caän vôùi giaác nguû, neân khoâng heà thaáy, khoâng heà nghe, vaø cuõng khoâng heà bieát nhöõng gì ñang xaûy ra quanh ta. Tuy nhieân coù moät söï thaät raèng ta mô chöùng toû ta khoâng hoaøn toaøn voâ thöùc. Khaûm phaù ñöôïc nguyeân nhaân giaác moäng thaät lyù thuù. Coù giaác moäng ñôn thuaàn chæ vì theå chaát. Moät böõa aên nheï coù thöùc aên khoù tieâu seõ ñem ñeán moäng mò, nhaát laø giaác moäng thuoäc loaïi kinh hoaøng, deã sôï. Coù ai ñoù goõ cöûa khieán ta mô moäng mình ñang ôû baõi chieán tröôøng, vaùng oùc vì haøng loaït suùng baén lieân hoài. Coù ngöôøi mô ñang ñi keà mieäng nuùi löûa. Döôùi chaân anh toaøn nhöõng hoøn ñaù noùng ñoát. Nhöng khi tænh daäy anh thaáy chaân mình bò ñeø bôûi bình nöôùc noùng ! Gaàn nhö moâng laøm luùng tuùng. Noù chính laø söï hoài töôûng veà quaù khöù ngaét quaõng. Chuùng ta coù theå truy ra nguoàn goác cuûa giaác moäng, seõ tìm thaáy lôøi gôïi yù nhôø caùi chuùng ta ñaõ thaáy, nghe hoaëc ñoïc tröôùc ñoù moät, hai ngaøy. Ví duï, moät luaät sö thöôøng xem xeùt kyõ vuï aùn luùc khuya. Luùc nguû, anh ta khoâng mô thaáy gì ngoaïi tröø con thaèn laèn. Saùng ra, luùc anh ñeán phoøng ñoïc anh nhaän ra raèng trong luùc anh suy tính, anh ñaõ voâ thöùc nhìn chaèm chaèm vaøo ñoàng hoà treo töôøng coù hình con thaèn laèn m uøa naâu. Moäng lieân quan ñeán quaù khöù, chöù khoâng phaûi töông lai. Moäng cuõng khoâng phaûi sieâu nhieân maø chæ laø hình aûnh töôûng töôïng cuûa rieâng chuùng ta ! TÖØ MÔÙI : 1. supernatural /,su:p6'n%tr~6l/ (adj) : veà sieâu nhieân 2. prophecy /’pr4f6sa1/ (n) : lôøi tieân tri to prophesy (v) 3. unconscious /^n'k4n~6s/ (adj) : voâ tri giaùc 4. to be interested in... : quan taâm tôùi 5. superstitious /,su:p6'st1~6s/ (adj) : veà meâ tính 6. seriously /'s16r16sl1/ (adv) : moät caùch quan troïng, nghieâm trang 7. astrologer /6'str4l6d26/ (n) : chieâm tinh gia 8. revelation /,rev6'le1~n/ (n) : söï khaùm phaù ra, söï öùng baùo 9. illusion /1'lu:2n/ (n) : aûo töôûng 10. immediate /1'm1:d16t/ (adj) : tieáp caän, tröïc tieáp 11. indigestion /,1nd1'd2est~6n/ (n) : söï khoù tieâu hoùa 12. nightmare /'na1tme6/ (n) : côn aùc moäng 13. to deafen /’defn/ (v) : laøm ñieác tai, vaùng oùc 14. crater /'kre1t6/ (n) : mieäng nuùi löûa 15. disjointed /d1s'd201nt1d/ (adj) : khoâng lieân tuïc

23. THE SPORTING SPIRIT TINH THAÀN THEÅ THAO OUTLINE Introduction : - Analysis of the sporting spirit. 1. Fair - play1 and no famour2. 2. Enthusiasm for the game. 3. Generosity3 to opponents. 4. Pluck. 5. Ability to accept defeat well. Sportsmanship, in this connection, means the right spirit in which a man should take part in any sport, or play any game. Analysing " the sporting spirit ", we find its component4 parts are - fair play and no favour, enthusiasm for the game, generosity to opponents, pluck, and the ability to take defeat well. It goes without saying5 that a real sportsman will never dream of cheating in a game, or of taking any unfair advantage of6 his opponent. He will always " play fair " and honourably keep the rules of the game. And he will not expect any concessions7 from his opponent. He wants keen competition8 and fair play. He takes the game seriously. He has no patience with the man who plays at playing, and who does not care whether he wins or loses. He is keen to win, and plays with all his energy to beat his opponent. There is nothing lukewarm9 about his style of play, and he expects his opponents to be as earnest as himself. And yet he will always be generous to his foe. He would rather give away a point than claim an advantage, even though he may do so without breaking any rule of the game. And he will give in10 to his opponent's claim, even though it is wrong, rather than wrangle11 over a disputed point. He will play a losing game with pluck and patience. An unsportsman - like player will often get into a temper12 when he is being defeated, and throw the game away in a pet, like a spoilt child. But the true sportsman keeps in a good humour13 even when he is losing, and shows the greater pluck the more the odds14 are against him. The final test of a real sportsman is whether he can take a defeat well. If, when defeated, he can sincerely congratulate his triumphant15 opponent, and show no signs of humiliation16 or vexation, then he has indeed the true sporting spirit. Tinh thaàn theå thao nghóa laø moät tinh thaàn ñuùng ñaén maø moät ngöôøi phaûi tham gia vaøo baát cöù moân theå thao naøo, hay chôi baát kyø troø chôi naøo. Phaân tích "tinh thaàn thöôïng voõ", ta seõ thaáy caùc thaønh phaàn goàm tính coâng baèng, khoâng thieân vò troø chôi, loøng ñoä löôïng ñoái vôùi caùc caàu thuû, duõng khí vaø khaû naêng chaáp nhaän thaát baïi. Ñöông nhieân moät caàu thuû theå thao thöïc thuï chaúng bao giôø töôûng ñeán vieäc löøa gaït trong cuoäc chôi, hoaëc ñaåy theá khoâng coâng baèng cho ñoái thuû. Anh ta bao giôø cuõng "chôi moät caùch coâng baèng", tuaân theo luaät chôi vôùi loøng danh döï. Anh ta khoâng mong muoán baát kyø söï nhöôïng boä naøo cuûa ñoái phöông. Anh ta chæ muoán tæ thí vaø chôi ñuùng luaät. Anh ta tham gia cuoäc chôi nghieâm chænh, khoâng quan taâm ñeán vieäc thaéng hay baïi. Anh aáy chæ muoán chieán thaéng, chôi vôùi toaøn boä coâng söùc hoøng ñaùnh baïi ñoái phöông. Loái chôi cuûa anh aáy khoâng phaûi laõnh ñaïm, vaø raát muoán ñoái phöông cuõng nghieâm tuùc nhö anh.

Tuy vaäy, anh luoân khoan dung vôùi ñoái thuû khoâng heà leân maët cho duø anh coù theå laøm nhö vaäy maø khoâng phaïm luaät chôi vaø aïnh seõ chòu thua tröôùc lôøi tuyeân boá cuûa ñoái phöông cho duø ñieàu ñoù sai traùi, hôn laø tranh caõi. Anh seõ chôi cuoäc chôi thaát baïi baèng dungxc khí vaø loøng kieân nhaãn. Moät caàu thuû khoâng coù tinh thaàn theå thao seõ noåi noä khí khi bò ñaùnh baïi, xí xoùa cuoäc chôi moät caùch giaän döõ gioáng ñöùa treû hö ñoán phaù phaùch. Nhöng vôùi moät ngöôøi chính tröïc thaät söï, anh ta seõ giöõ hoøa khí ngay khi anh bò thua, toû roõ duõng khí hôn ngöôøi, vaø coù phaàn thuû öu theá hôn. Ñieàu cuoái cuøng cuûa tinh thaàn thöôïng voõ thaät söï laø khi anh ta thaát baïi, anh vaãn chuùc möøng thaéng lôïi cuûa ñoái phöông moät caùch chaân tình, khoâng heà toû daáu hieäu xaáu hoå hay khoù chòu. Nhö vaäy anh aáy coù ñöôïc tinh thaàn thöôïng voõ thaät söï ! TÖØ MÔÙI : 1. fair - play /'fe6 'ple1/ (n) : söï coâng baèng ; söï thua ñöôïc ñöôøng ñöôøng chính chính 2. no favour /n6$ 'fe1v6/ (n) : khoâng thieân vò 3. generosity /,d26n6'r4s6t1/ (n) : loøng ñaïi löôïng 4. component /k6m'p6$n6nt/ (n) : caáu thaønh - component parts : thaønh phaàn 5. it goes without saying /1t 96$z w15a$t se117/ : ñöông nhieân ; chaúng phaûi noùi 6. to take advantage of /te1k 6d'v@:nt1d2 4v/ (v) : lôïi duïng 7. concession /k6n'se~n/ (n) : söï nhöôïng boä 8. competition /,k4mp6't1~n/ (n) : cuoäc tranh ñua, tyû thí 9. lukewarm /,lu:kw0:m/ (adj) : laõnh ñaïm, khoâng nhieät taâm 10. to give in /91v 1n/ (v) : chòu thua, khuaát phuïc 11. to wrangle /r%79l/ (v) : caõi nhau, tranh luaän 12. temper /temp6/ (n) : côn noùng tính, noä khí 13. good humour /9$d hju:m6/ (n) : tính khí vui veû (ill humour laø phaûn nghóa) 14. odds /4dz/ (n) : öu theá, phaàn thaéng ex. The odds are against us. Ta khoâng ñöôïc öu theá. 15. triumphant /tra1'^mfnt/ (adj) : thaéng, ñaéc thaéng 16. humiliation /hju:m1l1'e1~n/ (n) : söï nhuïc nhaõ, xaáu hoå

24. A MAN IS KNOWN BY THE COMPANY HE KEEPS BAÏN NAØO, HAÏNG NGÖÔØI ÑOÙ OUTLINE 1. Birds of a feather flock together1. 2. As a rule, we can judge a man by the character of his friends. 3. But not always : e. g., Henry V of England and Jesus Christ. It depends on the motive. We naturally seek the company of those whose tastes2 are the same as our own. " Birds of a feather flock together. " Fools do not like the company of wise men and wise men avoid fools. Studiously - minded3 people do not find much in common4 with frivolous5 and pleasure - hunting folk : and the frivolous think book - worms6 are dull dogs. Sinners feel uncomfortable in the presence of saints, and saints do not seek the company of sinners7. We can, therefore, as a rule judge a man's character by the sort of people he chooses as his companions. " Tell me who are a man's friends, and I will tell you his character". If a mans's chosen comrades are silly, empty - headed, worldly people, the presumption3 is that he is the same, or he would scarcely choose such company. If they are of a criminal class, he is probably criminally minded. If they are serious9 earnest and honourable gentlemen, he is probably of the same type himself. Lambs don't make friends with wolves nor doves with hawks. At the same time it is not always safe to judge men by this standard.People have sometimes made sad mistakes by thinking a man must be the same as the company he keeps. A good example of this is the case of Henry V, king of England. Before he came to the throne, he was apparently, as Prince Hal, a wild and vicious young man, the boon companion of men like Sir John Falstaff and his drunken, roistering and worthless crew. Yet as soon as he became king, he dropped all his bad companions, and became one of the bravest, wisest and best kings England has had. His after - life proved that, though he kept bad company in his youth, he was not a bad man. A still more striking example is that of Jesus, the founder of Christianity. He deliberately chose to make the erring and wayward10 and wicked his friends, so that his enemies sneered at him and called him "a gluttonous11 man and wine - bibber12; the friend of publicans and sinners " Yet he was the holiest of saints. He mixed with these people to save them from their sins, as a doctor visits the sick. So before we judge a man by his companions, we must know why he seeks such companions. Chuùng ta töï nhieân thích chôi vôùi baïn coù cuøng sôû thích. "Chim coù cuøng loâng caùnh thöôøng bay thaønh ñaøn vôùi nhau". Keû ngu khoâng thích chôi vôùi ngöôøi khoân, ngöôøi khoân thöôøng traùnh keû ngu. Ngöôøi hieáu hoïc gioáng nhau ôû choã khoâng leâu loûng vaø khoâng saên tìm khoaùi laïc. Vaø ngöôøi leâu loång cho ngöôøi chuùi ñaàu vaøo saùch vôû laø nhöõng con choù ngu ñaàn. Keû coù toâi caûm thaáy baát an khi coù maët cuûa caùc vì thaùnh. Vaø caùc vò thaùnh khoâng keát baïn vôùi keû ñaày toäi loãi. Do ñoù, nhö moät qui luaät phaùn xeùt tính caùch con ngöôøi thuoäc haïng ngöôøi anh ta choïn baïn. "Haõy cho toâi bieát ai laø baïn cuûa anh ta, vaø toâi seõ noùi baïn bieát tính caùch cuûa anh ta". Ñoù laø moät ngöôøi vaät chaát, troáng roãng, vaø voâ duyeân. Lôøi suy ñoaùn raèng anh ta cuõng gioáng vaäy neáu khoâng anh ta haún phaûi hieám khi choïn baïn nhö vaäy. Neáu hoï thuoäc taàng lôùp phaïm toäi,

coù leõ ñaàu coù anh ta nhieãm tö töôûng toäi loãi. Neáu hoï laø ngöôøi coù danh döï, nghieâm tuùc. Coù leõ anh ta laø loaïi ngöôøi gioáng vaäy. Cöøu non khoâng bao giôø keát baïn vôùi soùi döõ. Cuõng vaäy, boà caâu khoâng bao giôø chôi vôùi dieàu haâu. Tuy vaäy, nhaän xeùt moät ngöôøi theo tieâu chuaån naøy ñoâi khi khoâng ñöôïc chính xaùc. Ñoâi khi con ngöôøi phaïm phaûi sai laàm ñaùng tieác cöù nghó ngöôøi ñoù phaûi gioáng ngöôøi anh ta chôi. Moät ví duï ñieån hình cho tröôøng hôïp naøy, Henry V vua nöôùc Anh. Tröôùc khi böôùc leân ngai vaøng, oâng nguyeân laø Hoaøng thaân Hal, moät thanh nieân khaéc khoå, töï do. Nhöõng ngöôøi baïn vui tính maø oâng thích nhö John Falstaff, vaø nhöõng thuûy thuû voâ tích söï, luoân cheø cheùn, say röôïu. Tuy nhieân, ngay khi trôû thaønh vua, oâng ñaõ töø boû taát caû ñaùm baïn xaáu, trôû thaønh moät trong caùc vò vua toát nhaát, khoân ngoan nhaát vaø duõng caûm nhaát cuûa nöôùc Anh. Cuoäc ñôøi sau naøy cuûa oâng ñaõ cho thaáy raèng maëc daàu oâng keát baïn xaáu ôû thôøi trai treû nhöng oâng khoâng phaûi laø ngöôøi xaáu ! Moät ví duï noåi baät hôn ñoù laø Gieâ-su, vò saùng laäp neân ñaïo Coâng giaùo. OÂng coá tình choïn baïn toaøn nhöõng ngöôøi ñoäc aùc, öông ngaïnh, hay phaïm phaûi sai laàm. Vì theá keû thuø cuûa ngaøi khinh reû ngaøi, goïi Ngöôøi laø "keû tham aên", "con saâu röôïu", laø "baïn cuûa daân chuùng, cuûa keû toäi loãi". Theá maø Ngaøi laø vò thaùnh thaùnh thieän nhaát trong caùc vò thaùnh. Ngöôøi hoøa ñoàng vôùi nhöõng con ngöôøi naøy ñeå cöùu hoï khoûi toäi loãi hoï gaây ra, nhö moät vò baùc só vieáng thaêm beänh nhaân ! Vì vaäy tröôùc khi nhaän xeùt ngöôøi qua baïn beø cuûa hoï, phaûi bieát lyù do taïi sao anh ta keát baïn vôùi ngöôøi aáy ! TÖØ MÔÙI : 1. Birds of a feather flock together : vaät cuøng loaïi thöôøng tuï vôùi nhau 2. taste /te1st/ (n) : sôû thích 3. studiously - minded /'stju:d16sl1'ma1nd1d/ (adj) : chaêm hoïc , hieáu hoïc 4. in common /1n'k6m6n/ : gioáng nhau 5. frivolous /'fr1v6l6s/ (adj) : vôù vaån ; leâu loång 6. book-worm /'b$k'w3:m/ (n) : moït saùch ; ngöôøi chæ chuùi ñaàu vaøo saùch vôû 7. sinner /'s1n6/ (n) : keû coù toäi, toäi phaïm 8. presumption /pr1'z’mp~n/ (n) : söï suy ñoaùn 9. serious /'s16r16s/ (adj) : ñöùng ñaén 10. wayward /'we1w6d/ (adj) : öông ngaïnh 11. gluttonous /'9l’t6n6s/ (adj) : tham aên 12. wine-bibber /'wa1n 'b1b6/ (n) : ngöôøi thích uoáng röôïu ; saâu röôïu

25. THE DIFFERENT KINDS OF ARTIFICIAL. LIGHTS1 CAÙC LOAÏI AÙNH SAÙNG NHAÂN TAÏO OUTLINE Introduction : - The advantages of artificial light2. 1. Oil lights : (a) The torch. (b) The rush - light2 (c) The candle. (d) The lamp. 2. Gas light. 3. Electric light. There is no need to dwell on3 the blessings of artificial light, for they are obvious. If we had to depend entirely on the light of the sun, half the work the world does to day could not be done. Probably the earliest form of artificial light was the fire, lit for warmth and cooking purpoùse. The torch must have been originally simply a burning stick taken out of the fire; it was perfected when it was discovered that it would burr longer and more brightly when dipped in oil or fat. The use of fat on the torch may have suggested the rush-light which consisted simply of a rush - stem, or some tow4 floating in a vessel of oil or liquid fat . The Indian chiragh is on just the same principle. Both the torch and the rush - ligh were very imperfect, the one giving off thick clouds of smoke, and the other producing only a very dim light. A great improvement on the rush-light was the candle-a wick of cotton enclosed in a pillar of hard and solidified5 fat ; but the final development of the rush - light is the lamp, burning a mineral oil (such as kerosene) and often giving a hundred - candle power light6. So far, the principle of all artificial light was the same-they were all oil lights. But the discovery of the illuminating7 quality of coal - gas in the beginning of the 19th century, led to a new form of artificial light, namely, gas. And for the greater part of the 19th century, gas was the chief kind of artificial light used in towns. It gave a better light than lamps or candles, and was much more convenient ; but it had its dangers, and was liable to foul8 the air of the rooms in which it was burning. The queen of artificial lights is the electric light, which came into common use in the latter part of the last century. It has great advantages over every other kind . It gives a much more brilliant illumination9;it is clean and gives off no smell ; it does not consume the oxygen of the air ; it is cool and produces scarcely any heat, and it is very convenient. No one who has had electric light in his house, ever wants to go back to gas, lamps or candles. Chuùng ta khoâng caàn baøn ñeán nieàm vui khi coù aùnh saùng nhaân taïo vì quaù roõ raøng. Neáu phaûi tuøy thuoäc hoaøn toaøn vaøo aùnh saùng maët trôøi, nöõa phaàn coâng vieäc cuûa theá giôùi naøy khoâng theå hoaøn taát xong trong ngaøy. Coù leõ hình thöùc ñaàu tieân cuûa aùnh saùng nhaân taïo laø löûa. Ñoát saùng ñeå söôûi aám, naáu aên. Ñuoác ñôn giaûn chính laø ñaùm chaùy phaùt ra löûa. Caøng hoaøn thieän khi ngöôøi ta phaùt hieän ra raèng noù caøng chaùy laâu hôn caøng chaùy saùng hôn khi ñöôïc nhuùng vaøo daàu môõ.

Coâng duïng cuûa môõ treân boù ñuoác laø laøm ñeøn coù baác, ñôn giaûn chæ coù tim ñeøn, hay baác noåi trong chaát daàu hay coàn. Ñeøn ñuoác cuõng nhö ñeøn baác ñeàu raát baát tieän. Moät ñaèng toûa khoùi daøy môø mòt. Moät ñaèng ngoïn löûa chæ hiu haét. Moät caûi tieán vó ñaïi ñeøn baác ñoù laø loaïi ñeøn neán baèng boâng beän chaët thaønh cuoäc vôùi môõ ñoâng. Nhöng böôùc phaùt trieån cuoái cuøng cuûa ñeøn baác laø boùng ñeøn thaép baèng daàu thoâ saùng gaáp traêm laàn thaép neán. Cho ñeán ngaøy nay, nguyeân taéc thaép ñeøn nhaân taïo gioáng nhö caùc loaïi ñeøn thaép baèng daàu thoâ. Tuy nhieân söï khaùm phaù ra ñoä saùng cuûa khí than ñaàu theá kyû 19 ñaõ ñöa ñeán loaïi aùnh saùng nhaân taïo coù teân ga. Phaàn quan troïng khoâng keùm ôû theá kyû 19 chính laø ga, loaïi aùnh saùng chính yeáu ñöôïc duøng ôû phoá. Noù toát hôn boùng ñeøn vaø ñeøn neán, vaø thuaän lôïi hôn. Nhöng ga cuõng coù moái haïi cuûa noù, coù theå laøm oâ ueá caên phoøng coù duøng ga. Vua cuûa caùc loaïi ñeøn nhaân taïo laø ñeøn ñieän, voán thoâng duïng cuoái theá kyû 19. Noù thuaän tieän hôn caùc loaïi ñeøn khaùc nhieàu. Noù thaép saùng hôn nhieàu, saïch seõ vaø khoâng khoùi. Ñeøn ñieän khoâng xaøi oxy trong khoâng khí. Boùn ñieän maùt laïnh, haàu nhö khoâng toûa nhieät, raát tieän nghi. Ai ñaõ duøng ñeøn ñieän, khoâng bao giôø muoán quay trôû laïi duøng ñeøn ga, hay neán. TÖØ MÔÙI : 1. artificial light /,@:t1'f1~l la1t/ (n) : aùnh saùng nhaân taïo 2. rush light /'r^~ 'la1t/ (n) : ñeøn coù baác 3. to dwell on /dwel 4n/ (v) : baøn tôùi 4. tow /t6$/ (n) : baác (ñeå daãn daàu trong ñeøn) 5. solidified /s6'l1d1fa1d/ (adj) : ñoâng ñaëc laïi 6. a hundred-candle-power light : aùnh saùng 100 neán 7. to illuminating /1'lu:m1ne1t17/ (adj) : chieáu saùng ; röïc rôõ 8. to foul /fa$l/ (v) : laøm baån, laøm oâ ueá 9. illumination /1,lu:m1'ne1~n/ (n) : söï saùng röïc

26. GAMBLING Coù leõ hình thöùc ñaàu tieân cuûa aùnh saùng nhaân taïo laø löûa. Ñoát saùng ñeå söôûi aám, naáu aên. Ñuoác ñôn giaûn chính laø ñaùm chaùy phaùt ra löûa. Caøng hoaøn thieän khi ngöôøi ta phaùt hieän ra raèng noù caøng chaùy laâu hôn caøng chaùy saùng hôn khi ñöôïc nhuùng vaøo daàu môõ. OUTLINE LUAÄN VEÀ ÑAÙNH BAÏC Coâng duïng cuûa môõ treân boù ñuoác laø laøm ñeøn coù baác, ñôn giaûn chæ coù tim ñeøn, hay baác noåi trong chaát daàu hay coàn. Ñeøn ñuoác cuõng nhö ñeøn baác ñeàu raát baát tieän. Moät ñaèng toûa khoùi daøy môø mòt. Moät ñaèng ngoïn löûa chæ hiu haét. Moät caûi tieán vó ñaïi ñeøn baác ñoù laø loaïi ñeøn neán baèng boâng beän chaët thaønh cuoän vôùi môõ ñoâng. Nhöng böôùc phaùt trieån cuoái cuøng cuûa ñeøn baác laø boùng ñeøn thaép baèng daàu thoâ saùng gaáp traêm laàn thaép neán. Cho ñeán ngaøy nay, nguyeân taéc thaép ñeøn nhaân taïo gioáng nhö caùc loaïi ñeøn thaép baèng daàu thoâ. Tuy nhieân söï khaùm phaù ra ñoä saùng cuûa khí than ñaàu theá kyû 19 ñaõ ñöa ñeán loaïi aùnh saùng nhaân taïo coù teân ga. Phaàn quan troïng khoâng keùm ôû theá kyû 19 chính laø ga, loaïi aùnh saùng chính yeáu ñöôïc duøng ôû phoá. Noù toát hôn boùng ñeøn vaø ñeøn neán, vaø thuaän lôïi hôn. Nhöng ga cuõng coù moái haïi cuûa noù, coù theå laøm oâ ueá caên phoøng coù duøng ga. Vua cuûa caùc loaïi ñeøn nhaân taïo laø ñeøn ñieän, voán thoâng duïng cuoái theá kyû 19. Noù thuaän tieän hôn caùc loaïi ñeøn khaùc nhieàu. Noù thaép saùng hôn nhieàu, saïch seõ vaø khoâng khoùi. Ñeøn ñieän khoâng xaøi oxy trong khoâng khí. Boùn ñieän maùt laïnh, haàu nhö khoâng toûa nhieät, raát tieän nghi. Ai ñaõ duøng ñeøn ñieän, khoâng bao giôø muoán quay trôû laïi duøng ñeøn ga, hay neán. Introduction: Betting and playing games of chance for money. 1. It is wrong ? Comparison with duelling1. 2. Its social effects are evil. (a) Discourages steady industry. (b) Becomes an enslaving habit. (c) Produces unhealthy excitement. (d) Often leads to theft and other crimes. Gambling is properly playing games of chance, such as cards pitch-and-toss2, etc.,for money. But it also includes betting, which is staking money on an uncertain future event, such as a horse- race. The essential feature of gambling and betting is the risking of money on a chance, in the hope of winning a larger sum. Moralists3 always denounce4 gambling as wrong : and yet at first sight it is not easy to show why it is wrong. It is true that in a game of chance, of a bet, one of the parties must lose his money ; but the gain of the other cannot be called robbery, because both parties willingly agree together to run the risk. You might say that if two sensible5 men agree to risk the loss of their money in a game of chance it is their own business, and no one has any right to interfere with6 them. Perhaps a comparison of gambling with duelling will help us to see why gambling is an evil. In a duel, as in a game of chance, both parties willingly agree to run a risk. In gambling they risk the loss of their money ; in a duel, the loss of their lives. But in most modern civilized countries, duelling is a crime in the eye of7 the law and is punishable with heavy penalties8. Why ? If two men agree to try to kill each other, that is their own private affair. Why should the law stop them ? The answer is, that it is not their own private affair. It is a public affair : because, if every

citizen can take the law into his own hands and avenge an injury himself, all law and order in the state will go to pieces9 . And gambling is condemned10 for the same reason ; because the effect of gambling is injurious, not only to the individuals, but to public social life. The evils of gambling may be summarised11 - as follows. First, it discourages steady habits of industry by holding out before men the hope of getting rich quickly and easily without work. Secondly, gambling often becomes a habit, as strong as the drink craving, which a man cannot break ; and frequently it leads12 not only to his ruin, but to the misery of his family that depends on him. Thirdly, it produces an unhealthy and restless excitement in men's minds. Lastly, it often ends in theft and embezzlement13, and even crimes of violence Judged by14 its fruits15 it is therefore an evil. Côø baïc ñuùng ra laø troø chôi may ruûi aên tieàn nhö theû baøi tung saép ngöûa. Ñoâi khi noù coøn bao goàm caù ñoä nghóa laø ñaët tieàn vaøo vaùn baøi khoâng chaén chaén thaéng, nhö cuoäc ñua ngöïa. Ñaëc ñieåm chuû yeáu chôi baïc hay caù cöôïc laø söï heân xui cuûa vieäc ñaët tieàn, vôùi hy voïng thaéng ñöôïc moùn tieàn lôùn. Caùc nhaø ñaïo ñöùc leân aùn vieäc ñaùnh baïc naøy laø xaáu. Coù ñieàu thaät raèng neáu caù ñoä, moät trong hai beân phaûi thua maát tieàn, nhöng beân thaéng khoâng theå goïi laø troäm caép. Bôûi caû hai beân saün saøng lieãu lónh ñeå chôi. Baïn coù theå noùi raèng neáu hai ngöôøi tænh taùo ñoàng yù chôi laø coâng vieäc cuûa hoï, khoâng ai coù quyeàn can thieäp. So saùnh giöõa ñaùnh baïc vôùi ñoï suùng tay ñoâi seõ giuùp ta thaáy roõ lyù do taïi sao ñaùnh baïc laø coù toäi. Trong cuoäc ñoï kieám, nhö moät cuoäc chôi heân xui, caû hai beân ñoàng yù lieàu lónh. Vôùi côø baïc, hoï lieàu maát tieàn. Vôùi cuoäc ñoï suùng, hoï lieàu cheát. Tuy nhieân ôû nhöõng nöôùc vaên minh hieän ñaïi nhaát, döôùi con maét phaùp luaät, ñoï suùng laø toäi loãi ñaùng bò tröøng phaït naëng. Taïi sao vaäy ? Neáu hai ngöôøi thoûa thuaän coá gieát nhau, ñoù laø vieäc rieâng cuûa hoï. Sao luaät laïi ngaên caám ? Caâu traû lôøi chính vì ñoù khoâng phaûi vieäc rieâng cuûa hai ngöôøi maø vieäc chung. Bôûi leõ, neáu moïi coâng daân khoâng tuaân theo phaùp luaät, traû thuø vì veát thöông caù nhaân. Moïi luaät phaùp vaø traät töï xaõ hoäi seõ tan raõ. Vaø côø baïc cuõng bò keát toäi töông töï. Bôûi taùc ñoäng cuûa côø baïc laø khoân löôøng, khoâng chæ caù nhaân, maø cho toaøn ñôøi soáng xaõ hoäi coâng coäng laøm giaûm thoùi quen beàn bæ trong coâng nghieäp, loâi cuoán moïi ngöôøi vôùi hy voïng laøm giaøu nhanh choùng, deã daøng maø khoâng caàn lao ñoäng. Ñieàu thöù hai, ñaùnh baïc deã trôû thaønh thoùi quen, nhö theøm uoáng vaäy maø khoâng boû ñöôïc. Thöôøng daãn ñeán tan gia baïi saûn. Ñieàu thöù ba, noù saûn sinh söï kích ñoäng khoâng laønh maïnh ñoái vôùi taâm trí con ngöôøi. Cuoái cuøng, côø baïc keát thuùc baèng troäm caép, laïm duïng coâng quyõ thaäm chí gaây toäi aùc. Do vaäy phaùn xeùt theo haäu quaû laø moät sai laàm ! TÖØ MÔÙI : 1. duelling/dju:6l17/ (n) : cuoäc quyeát ñaáu 2. pitch-and-toss /p1t~%nd t4s/ (n) : tung tieàn saáp ngöûa 3. moralist /'m4r6l1st/ (n) : nhaø ñaïo ñöùc 4. to denounce /d1'n6$ns/ (v) : toá caùo, leân aùn 5. sensible /'sens6bl/ (adj) : tænh taùo, coù kieán thöùc 6. to interfere with /,1nt6'f16 w15/ (v) : can thieäp 7. in the eye of... /1n 51 a1 4v/ : tröôùc con maét cuûa 8. penalty /'penlt1/ (n) : tieàn phaït, hình phaït 9. to go to pieces /96$ t$ p1:s1z/ (v) : tan raõ, vôõ naùt töøng maûnh 10. to condemn /k6n'd6m/ (v) : tuyeân phaùn, keát toäi

11. to summarise /’s^m6ra1z/ (v) : toùm laïi, toùm löôïc 12. to lead...to /l1:d t$/ (v) : ñöa tôùi, daãn tôùi 13. embezzlement /1m'bezl6m6nt/ (n) : toäi thuït keùt, laïm duïng coâng quyõ 14. judged by /d2^d2 ba1/ : phaùn ñoaùn theo... 15. fruits /fru:ts/ (n) : haäu quaû

27. EARLY MARRIAGES, AND THEIR EFFECTS ON THE WELFARE OF COMMUNITY TAÛO HOÂN, VAØ AÛNH HÖÔÛNG CUÛA NOÙ ÑOÁI VÔÙI SÖÏ ÍCH LÔÏI XAÕ HOÄI OUTLINE Introduction : - The effects are evil. 1. The loss of childhood. 2. Injury to the wife's health. 3. Hindrance to the husband's mental development and independence. 4. The children suffer from the inexperience of the parents. 5. Rapid increase of population perpetuates1 a low standard of comfort. It is difficult to find a good word for the system of early marriages. Their effects upon the welfare of community2 seem to be wholly evil. In India, some of the evils are obscured3 and partially mitigated4 by the joint - family system5, for the inexperience6 of the young parents is supplied by the older members of the family ; but in spite of this, the system is a serious hindrance 7 to the development of the nation. Every human being has a right to his childhood which in some ways is the happiest and most blessed part of his life. But too many Indian children are robbed of their heritage8. They must take up the burden of parentage before they are men and women. Very early child-bearing must always be injurious9 to the wife and often results in a serious damage to her health. Many Indian women are old when their European sisters are in their prime10 of beauty and health. In many cases the boy-husband suffers in another way. When the cares of parentage11 and a family are thrust upon him in extreme youth, he has not the time leisure or opportunity for mental development. His education is hampered12. Moreover, being always dependent on his family, he cannot so easily learn the blessing of independence. The European has first to make his own position in life, and does not dream of marrying until he can by himselt support his wife and family in comfort. But the Indian is a husband and father while yet a boy. The inexperience of child-parents is partly responsible for the terrible extent of infant mortality13 in India. What can children fourteen years old know of the nurture14 of their own children ? Ignorance and inexperience results15 too often in the quite unnecessary death of the babies. The only argument that can be brought in favour of early marriages, is that they tend to the rapid increase of population. But this may not be altogether a blessing. If a country is already overpopulated16 a rapid increase simply means poverty for the many. In any case it means the perpetuation of a low standard of comfort. Khoù maø choïn moät töø phuø hôïp vôùi giai ñoaïn hoân nhaân ban ñaàu. Taùc ñoäng cuûa chuùng ñoái vôùi phuï phí coäng ñoàng coù haïi raát nhieàu. ÔÛ AÁn Ñoä, coù toäi aùc ñöôïc che daáu, phaàn lôùn ñöôïc giaûm khinh nhôø cheá ñoä ñaïi gia ñình. Ñoái vôùi phuï huynh coøn treû, vieäc cung caáp do ngööøoi lôùn hôn trong gia ñình. Maëc daàu vaäy, cheá ñoä naøy laø moät vaät vaûn nghieâm troïng ñoái vôùi söï phaùt trieån cuûa daân toäc. Moãi ngöôøi ñeàu coù thôøi thô aáu ñaùng ghi. Trong moät soá tröôøng hôïp noù laø nieàm haïnh phuùc nhaát, nieàm thieâng lieâng nhaát cuûa cuoäc soáng. Nhöng quaù nhieàu treû em AÁn aên troäm taøi saûn

cuûa baûn thaân. Hoï phaûi gaùnh naëng boån phaän laøm meï, laøm cha tröôùc khi hoïc laøm ñaøn oâng hay ñaøn baø. Vieäc sinh con sôùm thöôøng taùc haïi ñeán ngöôøi meï raát nhieàu, gaây haäu quaû nghieâm troïng aûnh höôûng ñeán söùc khoûe. Nhieàu phuï nöõ AÁn Ñoä troâng giaø hôn trong khi nhöõng ngöôøi chò cuûa hoï ôû AÂu Chaâu coøn ñang ñoä xuaân caû veû ñeïp laãn söùc khoûe. Nhieàu tröôøng hôïp, ngöôøi choàng chòu khoå theo caùch khaùc. Khi phaûi quan taâm moái quan heä vôùi con caùi, vaø gia ñình. Voâ tình ñaõ ñöa anh ta ñeán xung ñoät cuûa tuoåi treû. Anh khoâng coøn thôøi gian roãi hay cô hoäi phaùt trieån taâm trí. Giaùo duïc cuûa anh bò caûn trôû. Hôn theá nöõa, voán quen leä thuoäc vaøo gia ñình. Anh khoâng theå naøo bieát ñöôïc nieàm vui cuûa tính töï do. Ngöôøi AÂu Chaâu tröôùc tieân chæ nghó ñeán laäp thaân trong ñôøi. Khoâng nghó ñeán keát hoân cho ñeán khi anh coù theå baûo ñaûm cho vôï vaø gia ñình. Nhöng ñaøn oâng AÁn Ñoä laø moät ngöôøi choàng, moät ngöôøi cha trong khi chöa laøm moät caäu beù. Tình traïng boá meï laø treû con chöa coù kinh nghieäm laø moät phaàn traùch nhieäm veà möùc ñoä töû vong khuûng khieáp ôû treû AÁn Ñoä. Moät treû 14 tuoåi bieát gì veà söï nuoâi naáng ôû thôøi thô aáu cuûa chuùng ? Laõnh ñaïm khoâng coù kinh nghieäm ñöa ñeán haäu quaû laø nhöõng caùi cheát khoâng caàn thieát ôû treû. Coù lôøi phaûn ñoái duy nhaát raèng taûo hoân sôùm coù xu höôùng laøm taêng daân soá nhanh choùng. Nhöng ñay chöa phaûi laø nieàm vui hoaøn toaøn. Neáu nöôùc ñoù coù daân soá nhieàu roài, vieäc taêng nhanh daân soá coù nghóa laø phaûi coù nhieàu cuûa caûi hôn. Duø trong tröôøng hôïp naøo, ñoù laø tình traïng keùo daøi cuûa tieâu chuaån soáng thaáp ! TÖØ MÔÙI : 1. to perpetuate /p6'pet~$e1t/ (v) : laøm cho tieáp tuïc, laøm toàn taïi maõi maõi 2. community /k6'mju:n6t1/ (n) : coäng ñoàng, xaõ hoäi 3. to obscure /6b'skj$6(r)/ (v) : che ñi, laøm môø ñi 4. to mitigate /’m1t19e1t/ (v) : giaûm nheï 5. joint-family system : cheá ñoä ñaïi gia ñình 6. inexperiece /,1n1k'sp16r16ns/ (n) : söï thieáu kinh nghieäm 7. hindrance /’h1ndr6ns/ (n) : söï caûn trôû 8. heritage /’her1t1d2/ (n) : di saûn 9. injurious /1n'd2$6r16s/ (adj) : coù haïi - to injure (v) 10. prime /pra1m/ (n) : tuoåi thanh xuaân, traùng kieän 11. parentage /pe6r6nt1d2/ (n) : doøng doõi toå tieân 12. to hamper /’h%mp6(r)/ (v) : laøm caûn trôû 13. mortality /m0:'t%l6t1/ (n) : tyû leä töû vong 14. nurture /’n3:t~6(r) / (n) : söï nuoâi naáng, döôõng duïc 15. to result in /r1'z^lt/ (v) : ñöa ñeán keát quaû laø 16. over - populated /'6$v6 'p4pj$le1t1d/ (adj) : coù quaù nhieàu nhaân khaåu

28. IF YOU WOULD HAVE PEACE, PREPARE FOR WAR NEÁU MUOÁN COÙ HOØA BÌNH, HAÕY CHUAÅN BÒ CHIEÁN TRANH OUTLINE Introduction : - The danger of catchwords1. 1. The element of truth in this saying. 2. The falsehood at its root. 3. The true way to peace. Great is the power of repetition2. Say a thing often enough, and the crowd will at last believe it. Advertisers3 know this ; and so do politicians, who repeat a catchword until people accept it as an undisputed4 truth. But catchwords are dangerous things, and should be carefully criticised before they are accepted. The sentence at the head of this essay is an oft5 repeated catchword. Let us examine it, as we would ring a doubtful coin. No doubt there is an element of truth in this, as there is in every, catchword. In the present condition of human society, no nation is safe that relies for its safety solely on the honour and good - will6 of its neighbours. Witness7 Belgium in the last war. In spite of our boasted civilization, and the fine sentiments often expressed by governments, politicians and the press, the weak is still the prey of the strong, might is still right, and the final appeal8 is to brute force9. So long as10 this state of affairs lasts11 any nation is foolish is that not prepared to defend its liberty by force of12 arms13. But a tree must be judged by its fruits. No sentiment was more responsible for the Great War than that expressed in this saying - " If you want peace, prepare for war." This was the catchword of sabre-rattling14 jingoism15 in all nations. It was repeated from the platform16 and by the press17, until the peoples of Europe came to believe it, and prepared for war so eagerly that Europe became an armed camp. What was the result Peace ? No , War - the most widespread and devastating18 war of history. It was the enormous enlargement of armies and fleets, the crushing burden of ever increasing armaments, and the mutual suspicion and fear engendered19 thereby, which finally resulted in the awful explosion20 of the Great War. The lesson of the Great War is that if you prepare for war you will have war - war, not peace. That method of securing peace has faied, and failed lamentably. We must take another motto : If you would have peace prepare for peace. Let the nations prefore for peace, by cultivating mutual good will by the amicable settlement of disputes by arbitration21 by agreeing to universal disarmament22,by friendly co - operation instead of suspicious rivalry. Vó ñaïi laø söùc maïnh cuûa söï laëp laïi. Noùi moät lôøi thöôøng ñuû, ñaùm doâng cuoái cuøng roài seõ tin. Caùc nhaø quaûng caùo tin ñieàu naøy. Caùc chính trò gia cuõng vaäy. Hoï laëp ñi laëp laïi moät khaåu hieäu cho ñeán khi ngöôøi ta thöøa nhaän chuùng la söï thaät khoù tranh caõi. Nhöng ñoâi khi khaåu hieäu raát nguy hieåm. Vaø haõy pheâ phaùn caån thaän tröôùc khi chuùng ñöôïc chaáp nhaän. Caâu chuû ñeà baøi luaän naøy thöôøng ñöôïc laëp laïi nhö moät khaåu hieäu. Haõy kieåm laïi xem ! Chuùng ta haõy baøn laïi vaán ñeà khaû nghi naøy. Roõ raøng luoân coù moät yeáu toá thaät trong ñoù, nhö taát caû caùc khaåu hieäu khaùc. Trong ñieàu kieän hieän nay cuûa xaõ hoäi loaøi ngöôøi, khoâng moät quoác gia naøo baûo ñaûm tin caäy vaøo danh döï vaø thieän chí cuûa caùc nöôùc laân caän. Nhaân chöùng cho chieán tranh vöøa qua laø Bæ. Maëc daàu neàn

vaên minh ñöôïc toân vinh, vaø tình caûm toát ñeïp luoân laø ñeà taøi cho nhaø nöôùc, caùc chính trò gia, nhaø xuaát baûn baøy toû theå hieän. Leõ phaûi luoân thuoäc veà keû maïnh. Thuû ñoaïn toái haäu thuoäc veà vuõ löïc. Khi naøo tình traïng naøy coøn toàn taïi keùo daøi trong nöôùc khi ñoù vaãn coøn chöa chuaån bò ñeå baûo veä neàn töï do nhôø löïc löôïng quaân ñoäi. Tuy nhieân caây ñööïoc nhaän bieát qua quaû cuûa noù. Khoângl coù söï ña caûm phaûi chòu traùch nhieäm veà Ñaïi chieán nhö lôøi ñöôïc trích daãn döôùi ñaây "Neáu baïn muoán coù hoøa bình, haõy chuaån bò chieán tranh". Ñoù chaúng qua laø khaåu hieäu hoâ haøo veà chuû chieán luaän cuûa taác caû caùc daân toäc, vaø luoân ñöôïc caùc dieãn ñaøn vaø baùo chí nhaéc ñeán luùc ngöôøi AÂu Chaâu tin vaøo chuùng vaø haùo höùc chuaån bò chieán tranh ñeå Chaâu AÂu trôû thaønh moät traïi quaân coù trang bò caùi gì laø keát quaû, hoøa bình chaêng ? Khoâng phaûi - chính chieán trnah, cuoäc chieán baønh tröôùng nhaát vaø khoác lieät nhaát trong lòch söû. Ñoù laø söï baønh tröôùng coù qui moâ cuûa quaân ñoäi vaø haûi quaân, trôû thaønh gaùnh naëng cho löïc löôïng vuõ trang ngaøy caøng lôùn chöa töøng coù. Do ñoù moái nghi ngôø giöõa ñoâi beân vaø noãi aùm aûnh naûy sinh. Cuoái cuøng daãn ñeán haäu quaû ñoù laø söï buøng noå cuûa cuoäc Ñaïi chieán. Baøi hoïc veà cuoäc Ñaïi chieán raèng neáu baïn chuaån bò chieán tranh, baïn seõ coù chieán tranh, chöù khoâng phaûi hoøa bình. Bieän phaùp hoùa giaûi hoøa bình ñaõ thaát baïi thaûm haïi. Chuùng ta choïn moät khaåu hieäu khaùc. Neáu baïn muoán coù hoøa bình, haõy nuoâi döôõng thieän chí giöõa hai beân, hoøa giaûi nhöõng cuoäc tranh chaáp nhôø troïng taøi, haõy thoûa thuaän ñi ñeán giaûi phaùp thoáng nhaát, haõy baét tay côûi môû thay vì thuø ñòch nghi ngôø ! TÖØ MÔÙI : 1. catchword /'k%t~w3:d/ (n) : khaåu hieäu, caâu vaên laøm ngöôøi ta chuù yù 2. repetition /,rep1't1~n/ (n) : söï nhaéc laïi, raäp laïi 3. advertiser /’%dv6ta1z6/ (n) : ngöôøi quaûng caùo - advertisment 4. undisputed /,^nd1'spju:t1d/ (adj) : xaùc thöïc, khoâng caàn tranh luaän 5. oft (coå) : often /'4fn/ (adv) : luoân luoân 6. good will /,9$d'w1l/ (n) : thieän yù, thieän chí 7. to witness /'w1tn1s/ (v) : laøm chöùng, muïc kích 8. final appeal /'fa1nl 6'p1:l/ (n) : thuû ñoaïn toái haäu 9. brute force /,bru:t 'f0:s/ : voõ löïc (vuõ löïc) 10. so long as /s6$ l47 %s/ (conj) : coøn khi naøo... 11. to last /last/ (v) : toàn taïi, tieáp tuïc 12. by force of : nhôø vaøo theá cuûa... 13. arms /@:mz/ (n) : vuõ khí 14. sabre rattling /'s@:br6,retl17/ n. chæ veà tieáng loaûng xoaûng cuûa vuõ khí. 15. jingoism /'d21796$1z(6)m/ (n) : chuû chieán luaän 16. platform /'pl%tf0:m/ (n) : dieãn ñaøn, buïc, neàn 17. the press /pres/ (n) : baùo chí 18. devastating /’dev6ste1t17/ (adj) : phaù hoaïi, taøn khoác 19. to engender /1n'd2end6/ (v) : gaây ra 20. explosion /1k'spl6$2n/ (n) : söï buøng noå 21. arbitration /,@:b1'tre1~n/ (n) : söï phaân xöû 22. universal disarmament /, ju:n1'v3:s6l d1s'@:m6m6nt/ (n) : söï giaûi tröø quaân bò toaøn theå

29. SELF - CONTROL TÖÏ CHUÛ OUTLINE The parable1 of the temple-car2. Self control is the restraint and guidance of the passions. Self control is not easy, but it is neccessary to any success in life. I remember once watching a temple - car festival in Southern India. The car had been brought out of the temple, and, before it started on its slow journey through the streets of the village, the Bralimin priests were doing Puja3 before it. As I stood, an interested spectator, in the crowd, an educated Brahmin entered into conversation4 with me, and obligingly explained the symbolic5 meaning of the festival. The car, he said, symbolised6 the human body ; the figure of the god seated in the car, the soul or reason. In front of the car were two wooden horses represented as galloping ; and reins were attached to their mouths, and were held in the hand of the image of the god. These horses, he said, repesented the human passions, and the reins in the hand of the god symbolised the necessity of restraining and guiding the passions by reason. The journey of the car through the village was an emblem7 of the progress of life ; and the lesson was that throughout his life a man must control and guide his passions by his reason. This is a good parable of the nature and necessity of self-control. All men have passions - strong desires, urgent appetites, powerful emotions8. Some philosophies, like Stoicism9, and religions, like Buddhism10, have taught that these are in themselves evil, and must be suppressed and stamped11 out. But this is a mistake. These passions are the motive power12, the driving force13, of life. Unrestrained and unguided, they will wreck a man's life ; but kept under control and guided in the right way, they will lead to success. They are like spirited14 horses, on which we must keep a tight rein. For if we do not master them, they will master us, and we shall become the slave of our passions. Self-control is not easy. The natural thing is to let one's passions have their way. It requires considerable strength of will to say no15 to them. But we can learn to discipline ourselves if we are in earnest16 about it ; and unless we do learn self - control, we cannot ever achieve success in any walk of life17. Before we can rule others, we must rule ourselves ; before we can command, we must learn to obey. And a man who can control himself, is a strong man. As a wise man once said, "He that ruleth his own spirit, is better than he that taketh a city". Toâi coøn nhôù moät laàn xem hoäi xe nhaø chuøa ôû mieàn Nam AÁn Ñoä xe ñöôïc ñöa ra khoûi nhaø chuøa tröôùc khi noù khôûi haønh cuoäc haønh trình keùo daøi qua haøng caây baûn laøng. Tröôùc ñoù, caùc linh muïc Baø La Moân laøm leã AÁn Ñoä giaùo. Khi toâi ñöùng ñoù, moät ngöôøi ñaïo Baø la moân coù hoïc thöùc trong ñaùm ñoâng coù veû thích thuù böôùc laïi baét chuyeän vôùi toâi, roài giaûi thích nghóa bieåu tröng ngaøy hoäi. Chieác xe ñöôïc xem laø bieåu töôïng hoùa cô theå con ngöôøi. Hình Chuùa ngoài trong xe laø linh hoàn, laø nguyeân nhaân. Hai con ngöïa goã phía tröôùc xe töôïng tröng cho nöôùc ñaïi. Daây cöông gaén trong moõm ngöïa ñoàng thôøi giöõ laïi trong tay Chuùa. Nhöõng con ngöïa naøy bieåu tröng söï ñam meâ, loøng ham muoán cuûa con ngöôøi. Daây cöông trong tay Chuùa bieåu töôïng hoùa söï kieàm cheá vaø leøo laùi loøng ham muoán baèng lyù trí. Chuyeán ñi xe qua laøng maïc tieâu bieåu quaù trình phaùt trieån cuoäc soáng. Töø ñoù baøi hoïc ñöôïc ruùt ra trong cuoäc soáng, con ngöôøi phaûi bieát duøng lyù trí kieåm soaùt vaø cheá ngöï ñam meâ !

Ñaây laø caâu chuyeän nguï ngoân hay veà tính chaát cuõng nhö tính caàn thieát phaûi töï kieàm cheá. Taát caû moïi ngöôøi ñeàu coù loøng ham muoán - öôùc muoán maïnh meõ, thuùc giuïc, loøng ham muoán nhuïc duïc hay xuùc ñoäng maïnh meõ. Coù vaøi baøi hoïc ñaïo ñöùc veà loøng nhaãn naïi, veà toân giaùo nhö Phaät giaùo, noùi raèng baûn thaân nhöõng baøi hoïc naøy thuoäc toäi loãi caàn phaûi tieâu dieät. Tuy nhieân ñaây laø moät sai laàm. Nhöõng ñam meâ naøy chính laø nguyeân ñoäng löïc, laø söùc thuùc ñaåy trong cuoäc soáng. Neáu khoâng soaùt vaø khoâng cheá ngöï cuoäc soáng con ngöôøi seõ bò chuùng phaù hoaïi. Nhöng khi giöõ noù trong taàm kieåm saùot, vaø bieát cheá ngöï ñuùng. Chuùng seõ ñöa ta ñeán thaønh coâng. Hoï thích nhöõng con ngöïa duõng maõnh maø khi ngoâi leân, löng giöõ daây cöông. Vì theá neáu baïn khoâng laøm chuû ñöôïc chuùng, chuùng seõ ñieàu khieån chuùng ta. Chuùng ta seõ trôû thaønh noâ leä cuûa chính loøng ham muoán. Töï chuû khoâng deã. Ñieàu töï nhieân laø phaûi ñeå chuùng phaùt trieån. Ñieàu caàn thieát phaûi coù moät yù chí vöõng maïnh noùi "khoâng". Nhöng khi chuùng ta bieát tuaân theo kyû luaät neáu thöïc hieän nghieâm tuùc. Chuùng ta khoâng bao giôø ñaït ñöôïc thaønh coâng duø ôû giai taàng naøo tröø khi chuùng ta bieát laøm chuû baûn thaân. Tröôùc khi chuùng ta sai khieán ñöôïc ngöôøi khaùc, chuùng ta phaûi laøm chuû ñöôïc mình. Tröôùc khi chuùng ta coù theå ra leänh. Chuùng ta phaûi bieát vaâng lôøi. Moät ngöôøi laøm chuû baûn thaân laø ngöôøi coù söùc maïnh. Nhö moät ngöôøi khoân ngoan töøng noùi "Laøm chuû baûn thaân toát hôn laán chieám moät thaønh phoá". TÖØ MÔÙI : 1. parable /’p%r6bl/ (n) : truyeän nguï ngoân 2. temple - car /'templ, k@:/ (n) : xe nhaø chuøa 3. Puja : ngaøy leã AÁn ñoä giaùo 4. to enter into conversation /'ent6 1nt6 ,k4nv6'se1~n/ (v) : baét chuyeän 5. symbolic /s1m'b4l1k/ (adj) : töôïng tröng, bieåu töôïng 6. to symbolize (symbolise) /’s1mb6la1z/ (v) : töôïng tröng 7. emblem /’embl6m/ (n) : daáu hieäu töôïng tröng, söï tieâu bieåu 8. emotion /1'm6$~n/ (n) : söï xuùc ñoäng 9. Stoicism /’st6$1s1z6m/ (n) : chuû nghóa nhaãn naïi 10. Buddhism /'b$d1kz6m/ (n) : ñaïo Phaät - Buddhist : tín ñoà Phaät giaùo 11. to stamp /st%mp/ (v) : tieâu dieät, giaãm beïp 12. motive power /'m6$t1v 'pa$6r/ (n) : nguyeân ñoäng löïc 13. driving force /'dra1v17 f0:s/ (n) : söùc thuùc ñaåy 14. spirited (p. a) /'sp1r1t1d/ (adj) : haêng say, anh duõng 15. to say no /se1 n6$/ (v) : phuû ñònh, phuû nhaän 16. in earnest /1n '3:n1st/ : döùt khoaùt, maïnh meõ 17. any walk of life : baát cöù giai taàng naøo

30. A CARELESS PERSON IS AN ENEMY TO HIMSELF AND A NUISANCE TO SOCIETY NGÖÔØI CAÅU THAÛ LAØ KEÛ THUØ CUÛA BAÛN THAÂN VAØ VOÂ TÍCH SÖÏ CHO XAÕ HOÄI OUTLINE Introduction : - The importance of carefulness in small things. Carelessness with regard to : 1. Time. 2. Work. 3. Money. Carefulness in small matters is regarded by some people as but a mean virtue. All the same, it is a very important one ; for carefulness in small things teaches carefulness in great. As the proverb says, "Take care of the pence and the pounds will take care of themselves."1 He who is careless in small matters generally ends in2 being careless in great affairs also ; and he will certainly injure himself, and be a nuisance to all with whom he has any dealings. In business, time is money : and so punctuality is one of the most important business vitues3. A businessman who is careless in keeping his appointments4, not only annoys the busy men whose valuable time he wastes, but damages his own business. Customers soon lose confidence in him, and transfer their custom to more reliable firms. Even in social life, punctuality in keeping social engagements is important ; and carelessness in these matters often ends in the breaking of friendships. A servant who does his work carelessly is a constant source of trouble to his employer, and will sooner or later5 lose his job. He certainly cannot expect promotion or rise of wages. Carelessness in the management of money is the cause of much misery. A man of moderate6 income who keeps no accounts7 and is careless in his expenditure, is sure to spend more than he earns. He then begins to borrow from his friends, much to their annoyance8 and feels the humiliation of being dependent on the help of others. If he does not pull his affairs together, he will live in a state of chronic debt and gradually lose all his friends. In short9, carelessness in anything, even in personal appearance, leads to unpleasant consequences10 both to the careless person himself and to the society of which he forms a part. Trong moïi vaán ñeà, tính caån thaän luoân ñöôïc xem troïng, ñoái vôùi moät soá ngöôøi gaàn gioáng keo kieät. Trong moïi tröôøng hoïp, tính caån troïng raát quan troïng. Vì caån thaän vôùi nhöõng vieäc nhoû daïy ta thaän troïng trong vieäc lôùn hôn. Tuïc ngöõ coù caâu : "Haõy chaêm soùc caùc ñoàng xu, vaø caùc ñoàng baûn Anh seõ töï chaêm soùc laáy". Ngöôøi caåu thaû trong nhöõng vieäc vaët, noùi chung seõ caåu thaû ñoái vôùi coâng vieäc ñaïi söï. Chaéc chaém anh ta seõ laøm toån thöông mình, vaø roài laø vaät caûn trôû cho nhöõng ai anh ta lieân heä tôùi. Trong kinh doanh, thì giôø laø tieàn baïc. Ñuùng giôø laøm moät trong caùc ñöùc tính veà thöông nghieäp caàn thieát nhaát. Moät thöông gia luoân lôõ heïn khoâng chæ laøm phieàn ngöôøi baän roän voán coi troïng thôøi gian maø coøn coù hòa chính coâng vieäc cuûa rieâng anh. Khaùch haøng roài seõ maát tin töôûng vaøo anh. Vaø roài seõ ñöa tình traïng naøy ñeán choã bò lung lay. thaäm chí trong ñôøi

soáng xaõ hoäi, vieäc ñuùng giôø trong coâng vieäc xaõ hoäi raát quan troïng. Tính baát caån trong nhöõng tröôøng hôïp nhö theá naøy thöôøng ñoå vôû tình baïn. Moät ngöôøi laøm vieäc baát caån luoân laø moái phieàn toaùi cho caùc oâng chuû chaúng choùng thì chaøy cuõng seõ maát vieäc. Chaéc chaén moät ñieàu anh ta khoâng theå troâng mong ñöôïc thaêng chöùc, taêng löông. Khoâng thaän troïng trong vieäc kieåm soaùt tieàn seõ gaây ra nhieàu ñau khoå. Moät ngöôøi coù thu nhaäp bình quaân, chi tieâu khoâng ghi vaøo soå saùch vaø chi tieâu khoâng thaän troïng, chaéc chaén seõ chi nhieàu hôn thu. Anh ta seõ möôïn tieàn baïn beø, gaây ra nhieàu phieàn toaùi cho hoï. Anh ta seõ caûm thaáy xaáu hoå leä thuoäc vaøo söï giuùp ñôõ cuûa ngöôøi khaùc. Neáu anh aáy khoâng loâi keùo söï vieäc aáy laïi. Anh seõ maéc phaûi tình traïng nôï naàn maõi maõi, roài daàn daàn tình baïn seõ choùng phai. Toùm laïi, cho duø laøm vieäc gì maø khoâng caån thaän, thaäm chí vôùi veû beân ngoaøi, seõ daãn ñeán haäu quaû chaúng toát ñeïp gì cho baûn thaân anh ta vaø cho caû toå chöùc anh tham gia. TÖØ MÔÙI : 1. Take care of the pence and the pounds will take care of themselves : nhòn traàu mua traâu, tích tieåu thaønh ñaïi 2. to end in /end 1n/ (v) : ñöa ñeán keát quaû laø 3. business virtues /'b1zn1s ‘v3:tju:z/ (n) : nhöõng ñöùc tính veà thöông nghieäp 4. appointment /6'p01ntm6nt/ (n) : cuoäc heïn 5. sooner or later /'su:n6 0: 'l%t6/ (adv) : sôùm muoän, chaúng choùng thì chaày ex. Sooner or later we shall die. 6. moderate /’m4d6r6it/ (adj) : vöøa phaûi, oân hoøa 7. to keep no accounts /k1:p n6$ 6'ka$nts/ (v) : khoâng ghi vaøo soå saùch 8. annoyance /6'n016ns/ (n) : söï phieàn toaùi, khoù chòu 9. in short /1n ~0:t/ : toùm laïi (in a word ; in brief) 10. unpleasant consequences /^npleznt 'k4ns1kw6ns/ : keát quaû chaúng toát ñeïp gì

31. HOBBIES SÔÛ THÍCH OUTLINE 1. Definition. 2. Kinds of hobbies. (a) Collecting, such as stamps, flowers, fossils1, pictures, old books, curios. (b) Games and sports. (c) Photography, painting, wood-carving etc. (d) Gardening2. 3. The benefits of having a hobby. The work "hobby" is derived from3 "hobby horse," which a stick fitted with a wooden horse's head, painted to look real. The child puts this between his legs, and prances about, pretending to be riding a horse. From this word "hobby - horse" we get the word hobby, an amusement ; and we speak of a man's "riding" his hobby. Properly, a hobby is any interesting subject or pursuit5 not our main business, which we take up for our amusement in our leisure hours. What is a business to one man may be a hobby to another. For example, a professional photographer may have gardening as his hobby ; and a paid gardener may make a hobby of photography. There are very many kinds of hobbies. Many take the form of collecting in some form. Collecting postage stamps is a common hobby in England, not only with flowers and ferns6 and press and mount7 their specimens8. Others take an interest in geology, and find much amusement in collecting fossils. Such hobbies do not cost much, and are within the reach of all. But others, such as collecting pictures, old books, curiosities and antiquities9 are only for the rich. Other hobbies take the form of games and sports. Many take up10 open-air games, like golf, tennis, criket or football, or indoor games such as chess, draughts11 and cards, as their hobbies. While hunting, or fishing, or yachting are the favourite recreations of others. Photography makes an interesting and instructive hobby ; and for those who have the gift, skeching and painting and wood - carving. The latter hobbies require special artistic gifts ; but almost any one can learn carpentry and picture - framing12. Many people find great pleasure and interest in gardening : especially in cultivating some special flowers, like roses. And boys especially like keeping pets, such as rabbits and fowls. Every one, young and old, should have a hobby of some sort for his leisure hours ; for it adds greatly to the pleasure of life. It is often an education in itself, and it fills our vacant hours with interest. It gives us, also, something to fall back on when our busines days are over, in the leisure times at the end of life. Töø "hobby" baét nguoàn töø "hobby horse" - ngöïa ñöôïc yeâu thích, que caém treân ñaàu ngöïa goã, sôn söûa gioáng nhö thaät. Treû con ñaët ngöïa giöõa hai chaân, nhaûy caång leân laøm nhö laø ñang cöôõi ngöïa. Töø "Hobby-horse", chuùng ta coù töø "hobby", söï giaûi trí. Khi noùi ñeán moät ngöôøi cöôõi ngöïa laø noùi ñeán sôû thích cuûa anh ta. Ñuùng hôn, "hobby" laø moân theå thao baát kyø ñöôïc öa chuoäng hay ngheà öa thích, khoâng phaûi coâng vieäc chính maø chuùng ta thöôøng giaûi trí trong thôøi gian roãi. Coâng vieäc cuûa ngöôøi nay coù theå laø sôû thích cuûa moät ngöôøi khaùc. Ví

duï, moät nhaø nhieáu aûnh chuyeân nghieäp coù theå coù sôû thích laøm vöôøn. Vaø moät ngöôøi laøm vöôøn coù traû löông coù theå coù sôû thích nhieáp aûnh. Coù nhieàu loaïi sôû thích. Söu taäp cuõng coù nhieàu hình thöùc söu taäp ñöôïc xem laø sôû thích. Söu taäp tem laø sôû thích phoå bieán ôû nöôùc Anh, söu taäp tem vôùi hoa, coû döông sæ roài ñem eùp, ñính nhöõng maãu hoa naøy laïi vôùi nhau. Nhieàu ngöôøi thích veà ñòa chaát, vaø tìm thaáy nhieàu ñieàu lyù thuù trong vieäc söu taàm hoùa thaïch. Nhöõng sôû thích nhö vaäy khoâng toán keùm nhieàu, trong phaïm vi coù theå coù ñöôïc. Nhöng coù ngöôøi laïi thích söu taäp tranh, saùch cuõ, vaät laï, ñoà coå chæ coù nhaø giaøu thích chôi. Caùc sôû thích khaùc coù hình thöùc caùc cuoäc chôi, theå thao. Coù nhieàu ngöôøi tham gia caùc troø chôi ngoaøi trôøi, nhö ñaùnh goân, quaàn vôït, crickeâ, hay boùng ñaù, hay nhöõng troø chôi trong nhaø nhö ñaùnh côø, côø Taây phöông. Taát caû ñeàu laø sôû thích. Trong khi saên baén, caâu caù, ñua thuyeàn laø caùc troø chôi tieâu khieån thuù vò nhaát ñoái vôùi moät soá ngöôøi ! Nhieáp aûnh laø moät sôû thích boå ích vaø thuù vò. Sôû thích naøy chæ coù ôû ngöôøi thöôøng coù quaø taëng laø böùc hoïa, tranh aûnh vaø caùc böùc töôïng ñieâu khaéc baèng goã. Veà sau, sôû thích ñoøi hoûi moùn quaø phaûi coù tính ngheä thuaät ñaëc bieät. Tuy nhieân haàu nhö ai cuõng bieát ngheà moäc vaø khung caûnh. Nhieàu ngöôøi tìm thaáy lôïi ích vaø nieàm vui trong coâng vieäc laøm vöôøn, ñaëc bieät trong vieäc troàng quí nhö hoa hoàng. Caùc caäu beù thöôøng thích nuoâi caùc con vaät quí nhö thoû, hay caùc loaøi chim. Moïi ngöôøi, giaø cuõng nhö treû ñeàu coù sôû thích laøm trong thôøi gian roãi. Vì noù seõ ñem theâm moät nieàm vui cho cuoäc soáng, thöôøng coù tính giaùo duïc. Noù seõ ñong ñaày nhöõng giôø boû khoâng cuûa chuùng ta ñaày aép ñieàu lyù thuù. Noù coøn ñem laïi cho chuùng ta moät nieàm an uûi khi moät ngaøy laøm vieäc cuûa chuùng ta qua ñi, vaø trong khoaûng thôøi gian raûnh roãi cuoái cuoäc ñôøi. TÖØ MÔÙI : 1. fossil /'f4sl/ (n) : vaät hoùa thaïch 2. gardening /'9@:dn17/ (n) : coâng vieäc laøm vöôøn 3. to be derived from /d1'ra1vd/ (adj) : baét nguoàn töø ... 4. astride /6'straid/ (adv): ngoài nhö cöôõi ngöïa 5. pursuit /p6'sju:t/ (n) : ngheà nghieäp 6. ferns /f3:nz/ (n) : coû döông xæ 7. to mount /ma$nt/ (v) : laép, daùn, ñoùng 8. specimens /’spes1m6nz/ (n) : maãu, maãu vaät 9. antiquities /%n't1:k1z/ (n) : ñoà coå 10. to take up /'te1k ^p/ (v) : tham gia 11. draughts (drafts) /dr@:ft/ (n) : moân côø cuûa Taây Phöông 12. picture - frame /'p1kt~6 'fre1m17/ (n) : khung aûnh, khung hình

32. "THE HEIGHTS BY GREAT MEN REACHED AND KEPT WERE NOT ATTAINED BY SUDDEN FLIGHT" THAØNH COÂNG ÑAÂU COÙ TÔÙI DEÅ DAØNG VAØ ÑOÄT NHIEÂN OUTLINE 1. Effort and sacrifice necessary to achievement. 2. This truth illustrated. 3. Fame may come suddenly, but only as a result of years of labour. We humble people, who are lost among the obscure2 millions, often envy famous men whose names are handed down by history and become household words3. When we envy, we forget two things ; first, that such men must have been endowed with4 genius, which is a rare gift ; and second, that before even they could reach such eminence, they had to toil and suffer to a degree that most of us would be unwilling to face. The verse calls up the picture of mountain climbing. No man can reach the summit of a mountain without a long, laborious, and often dangerous, climb. And no man has become great and achieved fame without much toil, effort and sacrifice. We see the great achievement ; we forget the long years of labour which made it possible. The concluding lines of the verse at the head of the essay, make this clear : " But they, while their companions slept. Were toiling upward in the night. " Think of the years of hard study a man has to pass through before he can become a great scholar ; the monotonous5 and tiring practice and drudgery6 that goes to the production of a famous singer or actor ; the struggles, defeats, humiliations and downright7 hard work that is behind the success of a statesman ; the drudgery of the parade ground, the weary campaigns8, the hardships9, dangers and wounds, that must precede fame as a soldier and general. No man has become suddenly great. Fame, or public recognition of greatness, may come suddenly ; but long years of work and struggle generally come before it. Probably we shall never become famous ; but we shall never achieve any success without toil and effort and sacrifice. Whatever the height we should like to reach and keep, we shall never even come near it by sitting down and looking at it and sighing for it. We can attain it only by climbing. Ngöôøi ta thöôøng boâi nhoï nhöõng ngöôøi trong haøng trieäu ngöôøi taàm thöôøng, thöôøng hay ghen tî nhöõng ngöôøi noåi tieáng ñöôïc löu truyeàn trong söû saùch vaø trôû thaønh nhöõng töø ngöõ thoâng duïng. Moät khi ngöôøi ta ghen tò. Ngöôøi ta ñaõ boû queân hai ñieàu : Thöù nhaát, ngöôøi nhö theá haún phaûi ñöôïc thieân phuù cho taøi naêng, nhö moät moùn quaø hieám coù. Thöù hai nöõa laø tröôùc khi coù ñöôïc söï noåi tieáng, xuaát chuùng nhö vaày, hoï phaûi laøm vieäc caàn cuø vaø chòu khoù ñeán möùc ñoä haàu nhö khoâng ai muoán ñöông ñaàu. Vaàn thô deät neân quang caûnh leo nuùi. Khoâng ai leo ñöôïc ñeán ñænh nuùi maø khoâng phaûi traûi qua cuoäc leo daøi, vaát vaû, gian lao. Cuõng khoâng coù ai trôû neân vó ñaïi, noåi tieáng maø khoâng chòu ñoå moà hoâi, coâng söùc vaø hy sinh. Chuùng ta ñaõ nhìn thaáy nhöõng thaønh töïu lôùn, nhöng laïi queân ñi nhöõng naêm thaùng laâu daøi bieát bao coâng söùc laøm neân. Nhöõng doøng thô keát luaän ôû ñaàu baøi luaän caøng laøm saùng toû hôn vaán ñeà naøy : "Nhöng trong khi nhöõng ngöôøi baïn coøn say nguû, hoï laøm vieäc caàn cuø thaâu ñeâm". Nhôù laïi nhöõng naêm thaùng nghieân cöùu khoù khaên phaûi traûi qua tröôùc khi trôû thaønh moät nhaø hoïc giaû vó ñaïi. Nhöõng buoåi taäp dieãn ñôn ñieäu, chaùn naûn cuøng vôùi söï khoå coâng reøn luyeän 1

hôïp thaønh saûn phaåm cuûa moät ca só noåi tieáng, moät dieãn vieân noåi tieùneg. Cuoäc ñaáu tranh, nhöõng laàn thaát baïi, nhöõng nieàm tuûi nhuïc vaø keå caû lao ñoäng cöïc nhoïc ñeàu ñöùng phía sau söï thaønh coâng cuûa moät chính khaùch. Naøo laø söï vaát vaû cuûa cuoäc dieãu haønh, naøo cuoäc xuaát chính meät laû raû rôøi, naøo laø bao noãi khoå coâng, hieåm nguy, thöông tích. Taát caû ñeàu phaûi traûi qua tröôùc khi coù ñöôïc danh tieáng nhö moät ngöôøi lính chòu nhieàu thöû thaùch sau nhieàu laàn thaêng tieán ñeå trôû thaønh moät vò töôùng. Khoâng ai ñoät nhieân trôû thaønh vó ñaïi. Danh voïng, hay söï nhaän thöùc cuûa quaàn chuùng veà moät ñieàu vó ñaïi coù theå ñeán baát ngôø. Nhöng maø baát ngôø sau nhöõng naêm lao ñoäng, chieán ñaáu khoù nhoïc. Coù leõ chuùng ta seõ khoâng bao giôø trôû neân noåi tieáng. Chuùng ta seõ chaúng bao giôø thaønh coâng maø khoâng chòu khoù, gaéng coâng vaø hy sinh. Duø ôû ñoä cao naøo muoán ñaït ñöôïc baèng caùch ngoài chôø, ngöôùc nhìn leân, roài khao khaùt, baïn seõ khoâng bao giôø vôùi tôùi gaàn ñöôïc. Baïn muoán vôùi tôùi noù chæ coù caùch baïn phaûi treøo leân ! TÖØ MÔÙI : 1. sacrifice /'s%kr1fa1s/ (n) : söï hy sinh - to sacrifice (v) 2. obscure /6b'skj$6/ (adj) : toái taêm, khoâng xuaát saéc, lu môø 3. household words /'ha$sh6$ld w3:dz/ (n) : töø ngöõ cöûa mieäng (ñöôïc nhieàu ngöôøi duøng ñeán) 4. to be endowed with /1n'da$d/ (adj) : ñöôïc trôøi phuù cho 5. monotonous /m6'n4t6n6s/ (adj) : ñôn ñieäu, buoàn naûn 6. drudgery /'dr^d26r1/ (n) : söï vaát vaû, khoå coâng 7. downright /'da$nra1t/ (adj) : hoaøn toaøn, ñích thöïc 8. campaign /k%m'pe1n/ (n) : chieán dòch, cuoäc xuaát chinh 9. hardship /'h@:d~1p/ (n) : söï vaát vaû, khoå cöïc

33. THE USES OF HISTORY GIAÙ TRÒ CUÛA LÒCH SÖÛ OUTLINE 1. Reading history gives interest and pleasure. 2. It broadens the mind, enlarges the sympathy and quickens imagination. 3. It explains the present condition of a nation. 4. And it is a guide for the future. To begin with the least important uses of history-the study, at any rate the reading, of history gives pleasure. There is much in the annals2 of a country which is as romantic and interesting as anything in novels and books of fiction. No one can read the stories of brave knights, daring adventurers, great kings and discoverers, without interest and pleasure. A study of history, moreover, broadens the mind enlarges the sympathies and quickens the imagination. As we read of the great deeds our forefathers did, and the stories of the achievements of other nations, our mind becomes peopled2 with many noble and great figures ; and we feel a deeper interest, not only in our own people, but in all mankind. We understand the noble words of the Roman poet - "I am a man, and nothing human is foreign3 to me." History is "race - memory"4. How could we live as individuals without memory ? There have been strange cases of complete loss of memory, when people have forgotten who they were, and their past life has become an absolute blank to them. In such a case, a man has to begin life all over again. He really loses his identity5 and has to learn to be another person. In the same way, if a nation knows nothing of its history, it has lost its "nation - memory" and so its identity. It is practically a new nation, with all to learn. And if we know nothing of the history of our country, we cannot have the true feeling of nation - hood, for we cannot enter into its traditions6 national, feelings, and ambitions. A knowledge of its history gives us the key to the spirit of our nation. The present has grown out of the past. We cannot understand our present customs, thoughts and ideals, and our present institutions7. If we do not know how all these things have come to be what they are. The history of the past explains the present. And the future will spring out of the present. What we shall be and do as a nation, depends on what we are and do now, and that has resulted from what we were and did in the past. Statesmen8 must know history so as to save their nation from committing9 again the mistakes of the past, and guide it on right lines in the future. Baét ñaàu baèng coâng duïng khoâng keùm phaàn quan troïng cuûa lòch söû - Coâng vieäc nghieân cöùu. Duø ôû möùc ñoä naøo ñoïc söû ñem laïi nieàm vui thuù. Trong lòch söû ñaát nöôùc, coù nhieàu ñieàu laõng maïn, lyù thuù khoâng keùm nhö trong tieåu thuyeát, saùch vieãn töôûng. Khoâng ai ñoïc truyeän caùc chaøng hieäp só duõng caûm, nhaø maïo hieåm gan daï, caùc vì vua vó ñaïi, vaø nhöõng khaùm phaù, phaùt minh maø khoâng coù loøng quan taâm, thích thuù. Hôn nöõa, hoïc söû môû roäng kieán thöùc, môû roäng loøng thoâng caûm, hình dung ra nhanh choùng. Khi chuùng ta ñoïc veà nhöõng coâng vieäc cha oâng ta ñaõ laøm, vaø nhöõng caâu chuyeän veà caùc thaønh töïu cuûa caùc daân toäc khaùc, ñaàu oùc chuùng ta seõ chöùa ñöïng nhieàu nhaân vaät vó ñaïi, vaø cao thöôïng. Vaø chuùng ta caûm thaáy moái quan taâm saâu hôn veà daân toäc chuùng ta, veà nhaân

loaïi chuùng ta. Chuùng ta döôøng nhö ñeàu hieåu nhöõng lôøi leõ cao quí cuûa thô @ : "Toâi laø con ngöôøi, vaø khoâng coù caùi gì cuûa con ngöôøi laïi xa laï ñoái vôùi toâi". Lòch söû laø trí nhôù cuûa loaøi ngöôøi. Chuùng ta seõ soáng nhö theá naøo ñaây neáu khoâng coù trí nhôù? Coù nhöõng tröôøng hôïp laï veà vieäc maát trí nhôù hoaøn toaøn. Khi ngöôøi ta ñaõ queân hoï laø ai, vaø cuoäc soáng quaù khöù trôû neân troáng roãng vôùi hoï. Trong tröôøng hôïp ñoù, ngöôøi ta baét ñaàu laïi moät cuoäc soáng môùi. Anh ta thaät söï ñaùnh maát chính baûn thaân mình vaø phaûi hoïc ôû ngöôøi khaùc. Töông töï, neáu moät daân toäc khoâng bieát gì veà lòch söû cuûa nöôùc mình, nöôùc ñoù ñaùnh maát "hoài lyù cuûa daân toäc", do ñoù seõ ñaùnh maát baûn saéc daân toäc. Ñaëc bieät vôùi moät daân toäc môùi thaønh laäp, taát caû ñeàu phaûi hoïc. Neáu chuùng ta khoâng bieát gì veà lòch söû ñaát nöôùc, chuùng ta khoâng theå coù moät tình caûm saâu ñaäm ñoái vôùi tính daân toäc. Bôûi chuùng ta khoâng theå hoøa nhaäp vôùi truyeàn thoáng, nhöõng caûm xuùc vaø hoaøi baõo cuûa daân toäc. Kieán thöùc lòch söû ñem laïi cho chuùng ta chìa khoùa cuûa quoác hoàn. Hieän taïi lôùn leân töø quaù khöù. Chuùng ta khoâng theå hieåu ñöôïc phong tuïc, nhöõng tö töôûng nhöõng lyù töôûng vaø neáp soáng hieän taïi neáu chuùng ta khoâng bieát taát caû ñieàu naøy coù nguoàn goác nhö theá naøo. Lòch söû trong quaù khöù seõ giaûi thích cho hieän taïi. Vaø töông lai seõ vöôn maàm töø hieän taïi. Chuùng ta seõ laø gì vaø seõ laøm gì coøn tuøy thuoäc vaøo hieän taïi chuùng ta ñang laø gì vaø ñang laøm gì. Ñoù cuõng laø keát quaû töø nhöõng ñieàu chuùng ta coù vaø ñaõ laøm ñöôïc trong quaù khöù. Moät chính khaùch phaûi bieát lòch söû daân toäc ñeå baûo veä daân toäc traùnh khoûi caùc loãi laàm ñaõ phaïm phaûi trong quaù khöù, ñoàng thôøi daãn daét ñaát nöôùc ñi ñuùng con ñöôøng trong töông lai. TÖØ MÔÙI : 1. annals /'%nlz/ (n) : saùch ghi cheùp, lòch söû, söû bieân nieân 2. to people /'p1:pl/ (v) : di daân 3. foreign /'f4r1n/ (adj) : môùi laï, khoâng lieân quan 4. race - memory /re1s 'mem4r1/ (n) : kyù öùc veà daân toäc 5. identity /ai'dent6t1/ (n) : baûn thaân 6. tradition /tr6'd1~n/ (n) : truyeàn thoáng, tuïc truyeàn 7. institution /,1nt1'tju:~n/ (n) : neà neáp soáng ; cheá ñoä 8. statesmen /’ste1tsm6n/ (n) : chính trò gia, chính khaùch 9. to commit /k6'm1t/ (v) : phaïm (loãi, toäi)

34. ADVANTAGES AND DISADVANTAGES OF LIFE IN A GREAT CITY CAÙI LÔÏI VAØ BAÁT LÔÏI CUÛA VIEÄC SOÁNG TRONG MOÄT THAØNH PHOÁ LÔÙN OUTLINE 1. Advantages : (a) Material. (b) Social. (c) Intellectual. (d) Moral. 2. Disadvantages. (a) Injury to health. (b) Injury to morals. (c) Artificiality1. The advantages of living in a large town are many and obvious. The town-dweller2 enjoys certain conveniences and comforts which the villager lacks. He has good and well - lighted roads ; cheap public conveyances3, such as trams and trains ; a house with modern conveniences, such as water laid on, electric light and good sanitary arrangements4 ; fine shops close at hand to supply him with all necessaries5 and luxuries when he is well, and well - equipped hospitals to care for him when he is ill. The dweller in the city can have all the congenial6 company he wants, and at small expense all kinds of social amusements, such as theatres, cinemas, concerts and clubs. Further he can get the best education at first rate schools and colleges ; and to feed and stimulate his mind, there are libraries museums, art galleries, public lectures and literary societies. The keen competition8, too, of town life sharpens his wits and makes him mentally alert. Life in a town has also important moral benefits. In a large community a man tends to become liberal and broad-minded, he learns the value of coperation and discipline, and is stimulated to social interest and endeavour9 by the common life around him. But life in a city has its own peculiar drawbacks. The rapid life, the late nights, the foul and smoky atmosphere10, and the smells and dirt of the town, often undermine the health and shorten a man's life. Then a town is full of bad characters and insidious11 temptations to vice and folly ; and many a simple young man coming to the town from the country, is morally ruined by bad habits and vices of which the country man knows little. Lastly, town life is more or less artificial, and the town-dweller loses his touch12 with nature. The simple life of the country becomes insipid13 to him, and living a fevered life in ugly surroundings14 his taste for the delicate beauty of fields and woods and the grandeur of mountains and of sea, is dulled15. Perhaps in the future men will design more and more garden cities, where the advantages of town and county life will be combined. Soáng ôû moät thaønh phoá lôùn roõ raøng coù nhieàu ñieåm lôïi. Ngöôøi daân soáng ôû thaønh thò thöøa höôûng moät soá tieän nghi, thuaän lôïi ngöôøi laøng khoâng coù ñöôïc. Ñöôïc ñi treân nhöõng con ñöôøng saùng röïc aùnh ñeøn. Ñöôïc ñi laïi baèng nhöõng phöông tieän phoå bieán reû tieàn - xe ñieän ngaàm, taøu löûa. Ñöôïc soáng trong moït ngoâi nhaø ñaày ñuû tieän

nghi hieän ñaïi, coù heä thoáng cung caáp nöôùc saün, ñeøn ñieän vôùi caùc thieát bò veä sinh hôïp lyù. Caùc cöûa hieäu quaàn aùo may saün ñeïp beàn luoân ñaùp öùng nhöõng gì caàn thieát vaø sang troïng khi anh caàn. Caùc beänh vieän ñöôïc trang bò toát luoân roäng môû chaêm soùc anh khi anh bò oám. Daân thaønh thò coù theå coù nhieàu ngöôøi baïn cuøng sôû thích anh muoán. Ñoàng thôøi vôùi moùn tieàn nhoû, coù ñuû loaïi troø giaûi trí, coù tính chaát xaõ hoäi ñeå phuïc vuï baïn, chaúng haïn nhaø haùt, raïp chieáu boùng, nhöõng buoåi hoøa nhaïc hoaëc caâu laïc boä. Hôn theá nöõa, ngöôøi daân thaønh thò coù theå coù moät neàn giaùo duïc toát nhaát ôû caùc tröôøng phoå thoâng vaø caùc tröôøng ñaïi hoïc haïng nhaát. Ñoái vôùi vieäc nuoâi döôõng, kích thích trí oùc, ôû ñaây ñaõ coù thö vieän, vieän baûo taøng, vieän baûo taøng ngheä thuaät, nhöõng baøi giaûng tröôùc coâng chuùng, hay nhöõng hoäi vaên chöông. Cuõng coù söï tranh ñua soâi noåi cuûa cuoäc soáng thaønh thò giuùp trí khoân baïn theâm saéc beùn ñoàng thôøi seõ laøm baïn theâm tænh taùo. Cuoäc soáng thaønh thò cuõng coù nhöõng maët thuaän lôïi ñaïo ñöùc quan troïng. Trong moät coäng ñoàng ngöôøi, con ngöôøi coù xu höôùng trôû neân töï do phoùng khaùng. Baïn seõ hoïc ñöôïc giaù trò cuûa söï coäng taùc vaø kyû luaät. Lôïi ích xaõ hoäi seõ kích thích baïn, cuõng nhö cuoäc soáng coäng ñoàng xung quanh seõ laøm baïn say meâ. Tuy nhieân, loái soáng thaønh thò laïi coù nhöõng trôû ngaïi rieâng. Cuoäc soáng voäi vaøng, nhöõng ñeâm khuya, baàu khoâng khí ñaày khoùi buïi vaø caùi muøi dô baån cuûa thaønh phoá. Taát caû döôøng nhö phaù hoaïi ngaàm söùc khoûe con ngöôøi vaø suùt ngaén ñôøi soáng con ngöôøi thaønh thò. Khi moät thaønh phoá traøn ñaày nhöõng ñaëc tính xaáu vaø nhöõng coá gaéng gian manh ñoái vôùi ngöôøi döôùi hay keû khôø khaïo, coù raát nhieàu ngöôøi thöôøng daân töø queâ leân phoá thöôøng bò hö hoûng bôûi caùc thoùi xaáu vaø nhöõng coâng vieäc ngöôøi noâng thoân haàu nhö khoâng bieát tí gì. Cuoái cuøng, cuoäc soáng thaønh thò khoâng ñöôïc töï nhieân baèng mieàn queâ. Ngöôøi daân thaønh thò ñaùnh maát ñi söï tieáp xuùc vôùi baûn tính voán coù cuûa anh ta. Cuoäc soáng daân daõ ôû mieàn queâ trôû neân voâ tri ñoái vôùi moïi ngöôøi. Cuoäc soáng soát reùt trong hoaøn caûnh toái taêm, sôû thích veà veû ñeïp thanh kieát cuûa nhöõng caùnh ñoàng, nhöõng khu röøng, veû huøng vó cuûa nhöõng raëng nuùi, cuûa bieån caû ñeàu trôû neân nhaøm chaùn ! Coù leõ, trong töông lai, con ngöôøi seõ thieát keá nhöõng thaønh phoá vôùi nhöõng khu vöôøn nôi maø seõ keát hôïp öu theá cuûa thaønh thò laãn mieàn queâ. TÖØ MÔÙI : 1. artificiality /,@:ti'fi~i'%l6ti/ (n) : veû nhaân taïo, vaät nhaân taïo 2. town-dweller /ta$n 'dwel6(r)/ (n) : daân soáng ôû thaønh thò 3. conveyances /k6n'v616ns/ (n) : söï chuyeân chôû ; taøu hay xe 4. sanitary arrangements /’s%n1tr1 6're1nd2 m6nts/ (n) : caùc thieát bò veä sinh 5. necessaries /'nes6s6r1z/ (n) : nhöõng moùn caàn thieát 6. congenial /k6n'd21:n16l/ (adj) : cuøng sôû thích, cuøng tính chaát 7. first rate /f3:st re1t/ (adj) : haøng ñaàu, thöôïng haïng 8. competition /,k4mp6't1~n/ (n) : söï caïnh tranh, tranh ñua 9. endeavour /1n'dev6(r)/ (n) : söï noå löïc, coá gaéng 10. atmosphere /’%tm6sf16/ (n) : khoâng khí 11. insidious /1n's1d16s/ (adj) : löøa ñaûo, laém maùnh lôùi, gian manh 12. touch /t^t~/ (n) : söï tieáp xuùc, ñuïng ñoä 13. insipid /1n'sp1r1t/ (adj) : voâ tri, khoâng höùng thuù 14. surroundings /s6'ra$nd17s/ (n) : caûnh chung quanh, hoaøn caûnh 15. to dull /d^l/ (v) : laøm cho môø mòt, toái om

35. DISCIPLINE KYÛ LUAÄT OUTLINE Introduction : - Definition. 1. Discipline of the individual. (a) The child. (b) Domestic animals1 (c) Self - discipline2 2. Corporate Discipline. (a) In games. (b) In the army. (c) In schools and colleges. Discipline mean he learning to obey certain necessary rules of conduct. The very essence3 of discipline is obedience - obedience to rules ; and the word is derived from "disciple"4, a learner, pupil or follower of a teacher. We may discuss the question from two points of view ; the discipline, or training of an individual, and the discipline, or order, maintained in a society or body of individuals. The training of a child is a good example of discipline in the first sense. To be of any use in human teachers from its earliest years. The first lesson it has to learn is obedience ; and then it has to be taught how to behave5 - how to avoid conduct which is considered unbecoming6 and wrong, and how to form good habits. The methods of training are patient instruction, example, and punishment. In the same way domestic animals, such as a dog or a horse have to be trained before they can be of any use to men. Like the child, they must first learn to obey ; and the horses must learn how to carry a man and draw a carriage, and dogs how to guard the house and look after flocks of sheep. When we come to maturity7 we have to learn self discipline - how to govern and rules ourselves. This is the hardest task of all. When men wish to act together in societies or companies they have to agree upon8 certain rules of conduct ; and the enforcement of obedience to these rules is called discipline. A society that has no rules or which does not see that its are obeyed, will soon full to pieces. Rules and discipline are necessary even in games. If a batsman refuses to go out when he is bowled9 or players defy the referee whistle when he gives a foul or off-side, there is an end of cricket and football. A regiment or an army without discipline is a mere mob. Soldiers have to learn to act together as one man under the command of their officers ; and the object of military drill is to make their obedience to orders so perfect that it will become automatic10. In the same way no school or college can exist long where discipline is not enforced11. If the boys can do as they like, regular teaching becomes impossible, and education a farce12. Coù kyû luaät coù nghóa raèng bieát tuaân thuû moät soá nguyeän taéc caàn thieát trong cö xöû. Ñieàu quan troïng nhaát cuûa kyû luaät laø söï bieát vaâng lôøi, söï tuaân theo caùc nguyeân taéc. Töø naøy coù nguoàn goác töø "disciple" - laø hoïc troø, laø moân ñeä. Chuùng ta baøn thaûo vaán ñeà töø hai phía. Kyû

luaät hay vieäc reøn luyeän cuûa moãi ngöôøi, vaø kyû cöông hay traät töï, ñeàu hieän dieän trong cuoäc soáng hay trong moãi con ngöôøi chuùng ta. Vieäc reøn luyeän moät ñöùa treû laø moät ví duïc hay cuûa tính kyû luaät ban ñaàu, laø coâng cuï ban ñaàu cuûa ngöôøi thaày giaùo. Baøi hoïc ñaàu tieân troø phaûi hoïc laø bieát vaâng lôøi. Sau ñoù laø bieát caùch cö söû, phaûi bieát traùnh nhöõng haønh vi khoâng ñuùng, xaáu xa. Vaø phaûi bieát taïo neân thoùi quen toát. Phöông phaùp reøn luyeän phaûi kieân nhaãn, coù khuoân pheùp phaûi bieát chòu ñöïng. Cuõng gioáng nhö vaäy, caùc con vaät nuoâi trong nhaø ; choù, ngöïa ñeàu ñöôïc huaán luyeän tröôùc khi chuùng trôû thaønh coâng cuï cuûa moãi con ngöôøi. Treû em cuõng vaäy, ñieàu tröôùc tieân phaûi hoïc laø söï vaâng lôøi. Ngöïa phaûi bieát caùch chôû ngöôøi, caùch keùo xe ngöïa. Choù phaûi bieát troâng coi nhaø cöûa vaø chaêm nom ñaøn cöøu. Khi chuùng ta tröôûng thaønh, phaûi taäp tính töï chuû, phaûi bieát cai quaûn vaø ñieàu chænh baûn thaân. Ñaây laø coâng vieäc khoù khaên nhaát. Khi con ngöôøi muoán laøm vieäc vôùi nhau trong moät toå chöùc, moät coâng ty, hoï phaûi thoáng nhaát treân moät nguyeân taéc naøo ñoù. Vaø vieäc aùp duïng tính tuaân theo vaøo caùc nguyeân taéc naøy ñöôïc coi laø kyû luaät. Baát kyø xaõ hoäi naøo khoâng coù luaät phaùp hoaëc khoâng thöïc hieän theo phaùp luaät seõ nhanh choùng tan raõ. Thaäm chí trong caùc cuoäc chôi, luaät leä vaø kyû luaät raát quan troïng. Neáu moät caàu thuû khoâng chòu ra ngoaøi khi bò loaïi hay taûng lôø tieáng coøi cuûa troïng taøi khi anh ta phaïm luaät chôi hay coù loái chôi khoâng ñeïp. Coi nhö ñaõ keát thuùc cuoäc chôi. Moät trung ñoaøn hay moät quaân ñoäi khoâng coù kyû luaät chæ laø moät ñaùm ngöôøi loän xoän. Quaân lính phaûi bieát phoái hôïp haønh ñoäng nhö moät ngöôøi döôùi söï laõnh ñaïo cuûa tröôøng phoøng. Cuõng vaäy, caùc caù theå trong buoåi taäp quaân söï phaûi tuaân theo leänh tuyeät ñoái. Coù nhö vaäy môùi trôû neân töï ñoïng nhòp nhaøng. Cuõng vaäy, baát kyø moät tröôøng hoïc naøo khoù maø ñöùng vöõng laâu beàn khi khoâng aùp duïng söï cöôõng böùc veà kyû luaät. Neáu hoïc sinh TÖØ MÔÙI : 1. domestic animals /d6'mest1k'%n1mlz/ (n) : gia suùc, suùc vaät nuoâi trong nhaø 2. self - discipline /,self'd1s6pl1n/ (n) : kyû luaät cuûa baûn thaân, tính töï cheá 3. essence /’esns/ (n) : baûn chaát, thöïc chaát 4. disciple /d1'sa1pl/ (n) : moân ñeä, moân toøng, hoïc troø 5. to behave /b1'he1v/ (v) : cö xöû, xöû trí 6. unbecoming /^nb1'k^m17/ (adj) : khoâng thích ñaùng, khoâng oån 7. maturity /m6't~$6r6t1/ (n) : tuoåi thaønh nieân, thaønh ngöôøi 8. to agree upon /6'9r1: '^p6n/ (v) : ñoàng yù, quyeát ñònh chaáp nhaän 9. to bowl /b6$l/ (v) : loaïi ra (trong moät moân caàu) 10. automatic /,0:t6'm%t1k/ (adj) : töï ñoäng ; automatically (adv) 11. to enforce /in'f0:s/ (v) : cöôõng baùch, thi haønh (kyû luaät) 12. farce /f@:s/ (n) : troø heà

36. THE INVENTION YOU CONSIDER THE MOST USEFUL TO MANKIND PHAÙT MINH MAØ BAÏN CHO LAØ COÙ ÍCH NHAÁT CHO NHAÂN LOAÏI OUTLINE Introduction : - The difficulty of selection from so many. The Steam - engine. 1. Has shortened space and time. 2. Has helped to make mankind one family. 3. Has extended commerce and trade. 4. Has revolutionised1 industry, economic conditions and social life. The number of mventions of high utility2 to mankind is so great, that it is difficult to decide which is the most important. How can we choose between printing, the steam engine, the aeroplane antiseptic3 surgery, chloroform4, and the various inventions connected with electricity, such as the telegraph, the telephone, wireless telegraphy and electric light ? If we judge an invention's utility by the extent of the changes it has brought about in men's thoughts and social life, perhaps the steam - engine and the printing - press stand first. The printing - press has most profoundly5 influenced men ; but the social revolution caused by the steam engine has been more dramatic, and can be more easily described. The steam-engine has made the world smaller. It has contracted6 space and shortened time. By rail7 and steam - ship we can now reach different parts of the world by journeys of hours instead of days, and of days instead of months. This means that travel has become so easy, quick and comparatively8 cheap, that people of all nations, who were formerly confined to their native countries, are now diffused9 all over the globe. The world has got know itself better ; national isolation10 has been broken down ; and men of all nations are beginning to feel they all belong to one great family, the human race. The wonderfuf improvement and extension of the means of communications has led to an enormous increase of trade and commerce ; which brings the products of all lands to everybody's door. Above all, the steam-engine brought about the industrial revolution11, which resulted in the form of civilization characteristic of the 19th and 20th centuries. Applied to machinery, it made possible the rapid production in enormous quantities of all kinds of useful articles at low prices, which brought things which before were luxuries within the reach of even the poor. It produced the factory system, which meant the gathering together of thousands of working men in one business and under one control in place of the former small business, and this again produced the great modern towns, with their conveniences and their grave social problems. Coù raát nhieàu phaùt minh coù coâng duïng lôùn ñoái vôùi nhaân loaïi, raát khoù quyeát ñònh phaùt minh naøo laø quan troïng nhaát. Laøm theá naøo choïn giöõa in aán, ñaàu maùy hôi nöôùc, ngaønh phaãu thuaät khoâng bò nhieãm ñoäc treân maùy bay, loaïi thuoác meâ ko-lô-pho vaø caùc phaùt minh coù lieân quan ñeán ñieän nhö ñieän tín, ñieän thoaïi, voâ tuyeát ñieän baùo ? Neáu chuùng ta xeùt ñeán phaïm vi hieäu duïng caùc phaùt minh laøm thay ñoåi ñeán tö töôûng con ngöôøi cuõng nhö ñôøi soáng xaõ hoäi, coù leõ ñöùng ñaàu phaûi laø maùy chaïy baèng hôi nöôùc. Cuøng vôùi maùy in. Maùy in haàu nhö taùc

ñoäng saâu saéc ñeán con ngöôøi. Tuy nhieân maùy chaïy hôi nöôùc laøm cuoäc caùch maïng xaõ hoäi caøng ñi vaøo thaûm kòch, vaø moâ taû deã hieåu hôn. Maùy chaïy hôi nöôùc laøm theá giôùi beù laïi khoâng gian nhö ñöôïc thu heïp vaø thôøi gian nhö ñöôïc ruùt ngaén. Baèng ñööoøng ray vaø taøu chaïy hôi nöôùc, chuùng ta ngaøy nay ñi ñeán ñöôïc caùc mieàn treân theá giôùi trong caùc chaëng ñöôøng daøi haøng giôø thay vì keùo daøi haøng ngaøy hay caû thaùng trôøi. Ñieàu naøy coù nghóa raèng du lòch treân neân deã daøng, nhanh choùng vaø töông ñoái reõ. Raèng caùc daân toäc voán sinh soáng ôû toå quoác hoï giôø ñaây coù theå lan khaép toaøn caàu. Theá giôùi bieát veà mình roõ hôn. Söï bieät laäp giöõa caùc quoác gia khoâng coøn nöõa. Ñoàng thôøi con ngöôøi trong moãi daân toäc ñaõ caûm thaáy hoï ñaõ phuï thuoäc vaøo moät ñaïi gia ñình loaøi ngöôøi. Vieäc môû roäng caûi tieán tuyeät vôøi cuûa caùc phöông tieän thoâng tin ñaïi chuùng ñaõ ñöa ñeán vieäc phaùt trieån coù qui moâ lôùn trong kinh doanh thöông maïi, ñaõ ñem laïi nhieàu saûn phaåm cho moïi nhaø. Hôn ai heát, maùy chaïy hôi nöôùc ñem laïi cuoäc caùch maïng coâng nghieäp voán laø keát quaû cuûa tính chaát neàn vaên minh theá kyû 19-20. Ñem aùp duïng vaøo cô khí, nhieàu saûn phaåm, haøng hoùa ñöôïc saûn xuaát nhanh choùng vôùi soá löôïng lôùn, coù chaát löôïng vaø phong phuù maø tröôùc ñaây ñoái vôùi ngöôøi ngheøo laø xa hoa, sang troïng. Ñieàu ñoù laøm naûy sinh heä thoáng daây chuyeàn caùc xí nghieäp lieân keát nhau vôùi haøng ngaøn coâng nhaân trong cuøng 1 coâng vieäc, döôùi moät söï kieåm soaùt chung laø cô sôû kinh doanh nhoû tröôùc ñaây. Ñoàng thôøi caùc xí nghieäp naøy laïi taïo ra caùc thò traán hieän ñaïi coù nhöõng tieän nghi vaø caùc vaán ñeà xaõ hoäi cuûa chuùng ñöôïc pheùjp laøm nhöõng troø chuùng muoán. Coâng vieäc daïy doã coù nguyeân taéc trôû neân khoù ñaït vaø neàn giaùo duïc bieán thaønh moät troø ñuøa. TÖØ MÔÙI : 1. to revolutionise /,rev6'lu:~na1z/ (v) : canh taân, caùch maïng 2. utility /ju:t1l6t1/ (n) : coâng duïng, hieäu duïng 3. antiseptic /,%nt1'sept1k/ (adj) : dieät khuaån, voâ truøng 4. choloroform /’kl4r6f0:m/ (n) : thuoác meâ, côloroâform 5. profoundly /pr6fa$ndli/ (adv) : saâu xa 6. to contract /k6n'tr%kt/ (v) : thu ngaén laïi 7. by rail = (by train) /ba1're1l/ : baèng ñöôøng saét 8. comparatively /k6m'p%r6t1vl1/ (adv) : moät caùch töông ñoái 9. to diffuse /d1'fju:z/ (v) : lan traøn 10. isolation /,a1s6'le1~n/ (n) : söï coâ laäp 11. the industrial revolution /1n'd^str16l ,rev6'lu:~n/ (n) : cuoäc caùch maïng kyõ ngheä

37. NEWSPAPERS BAÙO CHÍ OUTLINE Introduction : - A modern invention. 1. The primary use of a newspaper is to give news. 2. Most newspapers are the organs of political parties1. 3. Newspapers give a platform2 to advocates3 of social reform, etc. 4. Newspapers exert enormous influence for good and evil. The newspaper is a comparatively modern invention. It was introduced in England in the 18th century, but it was in the 19th century that it became such a power for good and for evil. Today every country is flooded with4 newspapers - great and small, good, bad and indifferent5. The spread of education has created a very large reading public6 in every civilized land ; and every educated person finds his newspaper a daily necessary. As its name implies7, the first object of a newspaper is to give news. We want to know, day by day, what is happening, not only in our own country, but all over the world. And thanks to the modern inventions of the telegraph, the submarine cable, and wireless, we can read in our morning paper all the notable events which occurred in even distant lands the day before. But a newspaper is more than a mere news - sheet8. While there are special papers entirely devoted to different departments of life, such as religion, sport, literature, art, music, farming, and mere amusement, most newspapers are the organs of political parties, and their main interest is politics. Members of political parties look to the leading article9 of their favourite newspaper for guidance in political questions ; and the object of each paper is to educate public opinion in the political views and aims of the party it represents. Besides this, the press affords a platform from which advocates of social reform can press their causes on public attention, and people and communities who think they are unjustly treated, can there air10 their grievances11. It is evident that the press has enormous power, because it can profoundly influence public opinion. The proprietors12 and editors of newspapers have there fore a heavy responsibility. A clean, earnest, truthful and moral paper can do a tremendous13 amount of good ; but a newspaper that misrepresents14 the truth, that panders15 to the lowest tastes, that influences public opinion to passion and violence, and corrupts public morals with indecencies16, and sensationalism17, is a terrible power for evil. Baùo chí laø phaùt minh töông ñoái hieän ñaïi, xuaát hieän ôû Anh theá kyû 18. Nhöng ñeán theá kyû 19, ngaønh baùo chí môùi trôû thaønh söùc maïnh cuûa caùi thieän vaø caùi aùc. Ngaøy nay baùo chí traøn ngaäp ôû caùc nöôùc vôùi ñuû loaïi coù taàm côõ hay nhoû beù taàm thöôøng ; toát, xaáu hay thôø ô laõnh ñaïm. Vieäc môû roäng neàn giaùo duïc ñaõ môû roäng giôùi ñoäc giaû ôû moãi neàn vaên minh. Ñoàng thôøi ngöôøi coù hoïc tìm thaáy nhu caàu ñoïc baùo haèng ngaøy. Nhö teân goïi cuûa noù, baùo chí bao haøm muïc ñích tröôùc heát laø cung caáp tin töùc. Haèng ngaøy chuùng ta muoán bieát ñieàu gì xaûy ra trong nöôùc vaø theá giôùi. Nhôø vaøo nhöõng phaùt minh hieän ñaïi cuûa ñieän baùo, daây caùp ngaàm vaø voâ tuyeán ñieän. Chuùng ta coù theå ñoïc baùo buoåi saùng nhöõng söï kieän noåi baät cuûa ngaøy hoâm tröôùc ôû nhöõng mieàn ñaát xa xoâi.

Tuy nhieân, tôø baùo khoâng ñôn thuaàn laø moät baûng tin töùc. Trong khi ñoù coù nhieàu loaïi baùo ñaëc bieät chuyeân veà caùc boä phaän khaùc nhau nhö toân giaùo, theå thao, vaên hoïc, ngheä thuaät, aâm nhaïc, noâng traïi vaø giaûi trí. Haàu heát caùc loaïi baùo naøy thuoäc caùc cô quan cuûa ñaûng phaùi chính trò. Vaø moái quan taâm chính cuûa hoï laø chính trò. Caùc ñaûng vieân thuoäc caùc phaùi xem nhöõng baøi xaõ luaän cuûa caùc tôø baùo öa chuoäng nhö 1 höôùng ñi trong caùc vaán ñeà chính trò. Muïc ñích cuûa baùo laø giaùo duïc dö luaän theo quan ñieåm chính trò vaø theo muïc tieâu cuûa ñaûng ñaïi dieän. Beân caïnh ñoù, baùo chí ñem laïi caùi neàn cho vieäc caûi caùch xaõ hoäi, gaây aán töôïng ñeû thu huùt söï quan taâm cuûa quaàn chuùng. Taát caû caùc daân toäc coäng ñoàng naøo cho raèng hoï khoâng ñöôïc cö xöû coâng baèng. Hoï coù theå noùi leân söï baát maõn cuûa mình. Coù moät baèng chöùng hieån nhieân raèng baùo chí coù aûnh höôûng raát lôùn bôûi noù taùc ñoäng dö luaän saâu saéc. Ban bieân taäp vaø chuû nhieäm tôø baùo do ñoù coù traùch nhieäm naëng neà veà moät tôø baùo nghieâm tuùc, phaûn aùnh söï thaät, ñem laïi lôïi nhuaän toái ña vaø trình baøy saïch seõ, coù aûnh höôûng toát raát lôùn. Nhöng neáu baùo trình baøy sai söï thaät, chæ chieàu theo caùc sôû thích thaáp heøn nhaát, aûnh höôûng xaáu ñeán dö luaän vaø gaây baïo löïc, laøm baêng hoaïi ñaïo ñöùc chính trò. Taát caû caùc aûnh höôûng xaáu phaûn thuaàn phong myõ tuïc, taïo caûm xuùc "giaät gaân" ñeàu laø söùc maïnh ñaùng sôï cuûa caùi aùc. TÖØ MÔÙI : 1. political party /'p6l1t1kl 'p@:t1/ (n) : chính ñaûng, ñaûng phaùi chính trò 2. platform /'pl%tf0:m/ (n) : chính cöông, chuû nghóa 3. to advocate /'%dv6keit/ (v) : giôùi thieäu, uûng hoä 4. to be flooded with /fl^d1d w15/ (adj) : bò traøn ngaäp 5. indifferent /1n'd1fr6nt/ (adj) : thôø ô, laûnh ñaïm 6. the reading public (= the reading world) /'r1:d17 'p^bl1k/ (n) : giôùi ñoäc giaû 7. to imply /1m'pla1/ (v) : haøm yù, bao haøm, aùm chæ 8. news - sheet /, nju:z'~1:t/ (n) : tôø baùo thoâng tin 9. leading article /'l1:d17 '@:t1kl/ (n) : baøi xaõ luaän (= editorial) 10. to air /e6/ (v) : boäc loä, thoå loä 11. grievance /'9r1:vns/ (n) : noãi böïc boäi, baát maõn 12. proprietor /pr6'pra16t6/ (n) : ngöôøi chuû 13. tremendous /tr1'mend6s/ (adj) : raát lôùn lao, cöïc ñaïi, phi thöôøng 14. misrepresent /’m1srepr1'zent/ (v) : trình baøy sai, xuyeân taïc 15. to pander /'p%nd6/ (v) : moâi giôùi, chieàu theo (thò hieáu) 16. indecency /in'd1:sns1/ (n) : söï phaûn thuaàn phong myõ tuïc, khoâng lòch söï 17. sensationalism /,sen'se1~6n6l1zm/ (n) : söï chuû tröông taïo caûm xuùc "giaät gaân"

38. MORAL COURAGE NGHÓA KHÍ (DUÕNG KHÍ CUÛA ÑAÏO ÑÖÙC) OUTLINE Introduction : - Physical and moral courage. Examples of moral courage : 1. Telling the truth. 2. Telling a friend his faults. 3. Facing laughter and ridicule1. 4. Opposing public opinion. It is usual to speak of courage as of two kinds-physical courage and moral courage ; and the distinction is sound, for a man can have one without the other. By physical courage we mean the courage to face danger to the body - pain, wounds, or death. By moral courage we mean the courage to face ridicule, public disapproval and hatred for the sake of what we believe to be right. A soldier who can face unflinchingly2 bayonets3 and shells, may be unable to face the laughter of his companions ; he is a moral coward4. And there are men who dare to defy public opinion for conscience sake, who are cravens5 in the face of6 physical. pain; they are morally brave but physically cowards It often takes a lot of moral courage to tell the truth. If a boy at school has done something wrong and is had up before the Headmaster, he is tempted to tell a lie to shield himself. To do so is to be a moral coward. Lord Bacon7 says that a man who tells a lie is a coward towards man but brave towards God. He means that a moral coward is more afraid of offending men, than of offending God by telling a lie. It is sometimes our unpleasant duty to tell a friend plainly about his faults. We shrink from doing this, because we are afraid our friend will be angry with us and perhaps break off8 the friendship. So, while we disapprove of his conduct, we say nothing, and pretend we don't mind. This also is moral cowardice. A true and morally brave friend will do his duty, whatever the consequences9. It is very umpleasant to be laughted at, especially10 by people whom we like and respect: but in some circumstances11 we are sure to be ridiculed if we do or say what we think is right ; and if we do or say it, in spite of ridicule, we are morally brave. Indeed it takes a great deal of moral courage to stand alone, to go against public opinion, to rouse opposition, contempt and hatred by daring to do what is right. The political speaker that tells the public unpleasant truths, the statesman who brings in necessary and just but unpopular measures, the prophet who proclaims his message to an unfriendly world, are all men of moral courage. Physical cowardice may be a nervous weakness ; but moral cowardice is a fault. Noùi ñeán duõng khí thöôøng coù hai loaïi : loøng duõng caûm vaø duõng khí. Giöõa hai ñieàu naøy coù söï phaân bieät roõ neùt. Ñoái vôùi con ngöôøi chæ coù theå coù maët naøy maø khoâng coù maët kia. Loøng duõng caûm khieán chuùng ta coù theå ñöông ñaàu vôùi nhöõng chuyeän böïc boäi, söï phaûn ñoái cuûa quaàn chuùng vaø söï caêm gheùt vì lôïi ích cuûa ñieàu ta cho laø ñuùng. Moät ngöôøi lính daùm ñöông ñaàu vôùi voõ löïc ngang nhieân vaø suùng ñaïi baùc coù theå khoâng chòu ñöôïc tieáng cöôøi cuûa nhöõng ñoàng nghieäp cuûa anh. Anh ta laø ngöôøi khoâng coù nghóa khí. Nhöng laïi coù ngöôøi daùm baùc boû yù kieán cuûa dö luaän vì leõ phaûi. Anh ta laø ngöôøi yeáu ñuoái veà theå xaùc.

Muoán noùi leân söï thaät phaûi maát khaù nhieàu loøng duõng khí ñaïo ñöùc. ÔÛ tröôøng khi moät caäu beù laøm ñieàu sai vaø bò phaùt hieän bôûi thaày hieäu tröôûng. Caäu beù seõ tìm caùch noùi laùo töï baûo veä mình. Laøm nhö vaäy coù nghóa raèng heøn nhaùt. Lord Bacon noùi raèng "moät ngöôøi noùi laùo laø moät keû heøn nhaùt tröôùc con ngöôøi, nhöng laø ngöôøi duõng caûm tröôùc Chuùa". Coù nghóa raèng ngöôøi khoâng coù duõng khí sôï xuùc phaïm keû khaùc hôn laø sôï xuùc phaïm ñeán Chuùa khi baïn noùi xaïo tröôùc Chuùa. Ñoâi khi khoâng laáy laøm thuù vò gì khi noùi vôùi baïn mình veà loãi laàm cuûa anh ta moät caùch tröïc tieáp. Chuùng ta thöôøng hay chuøn böôùc tröôùc vieäc naøy, bôûi chuùng ta sôï baïn mình noåi giaän. Vaø tình baïn coù theå suïp ñoå. Vì vaäy trong luùc chuùng ta khoâng ñoàng tình vôùi loái cö xöû cuûa baïn mình. Chuùng ta laïi im laëng vaø giaû vôø nhö khoâng bieát ñeán. Ñieàu ñoù cuõng laø heøn nhaùt. Moät ngöôøi baïn thaät söï vaø coù duõng khí seõ phaûi noùi leân ñieàu ñoù maø khoâng löôøng ñeán haäu quaû cuûa noù. Raát khoù chòu khi ngöôøi ta cöôøi mình, nhaát laø nhöõng ngöôøi chuùng ta thích vaø neå vì. Nhöng trong moät vaøi hoaøn caûnh, chuùng ta ñöôïc coi laø buoàn cöôøi khi chuùng ta laøm hay noùi ñieàu gì ñoù maø chuùng ta cho laø ñuùng. Maëc daàu raèng buoàn cöôøi thaät maø chuùng ta vaãn laøm hoaëc vaãn noùi, thì ñoù laø ngöôøi coù duõng khí. Chuùng ta caàn coù duõng khí maïnh ñeå giöõ vöõng laäp tröôøng, ñeå choáng laïi yù kieán dö luaän, ñeå taêng cöôøng söï ñoái laäp, loøng khinh bæ vaø loøng haän thuø baèng loøng duõng caûm daùm laøm ñieàu phaûi. Ngöôøi phaùt ngoân vieân cuûa moät chính khaùch daùm noùi leân söï thaät khoâng maáy vui veû ñoái vôùi quaàn chuùng. Moät chính khaùch ñem laïi nhu caàu vaø söï coâng baèng baèng nhöõng bieän phaùp khoâng phoå bieán. Moät nhaø tieân tri tuyeân boá thoâng ñieäp vôùi lôøi leõ xa laï laïnh luøng. Taát caû hoï ñeàu laø nhöõng ngöôøi coù nghóa khí. TÖØ MÔÙI : 1. ridicule /'r1d1kju:l/ (n) : söï buoàn cöôøi, khoâi haøi 2. unflinchingly /^n'fl1nt~17l1/ (adv) : khoâng e sôï, ngang nhieân 3. bayonet /’be16nit/ (n) : löôõi leâ 4. coward /’ka$6d/ (adv) : heøn nhaùt - cowardly (adj) 5. craven (= coward) /'kre1vn/ (n) : keû heøn 6. in the face of /1n 56 fe1s 4v/ : tröôùc maët, khi ñöông ñaàu vôùi... 7. Lord Bacon = Francis Bacon (1561 - 1625) /'l0:d 'be1k6n/ (v): nhaø trieát hoïc vaø luaän vaên Anh 8. to break off /bre1k 4f/ (v) : ñoaïn tuyeät, caét ñöùt 9. consequence /’k4ns1kw6ns/ (n) : haäu quaû, keát quaû 10. especially /1'spe~l1/ (adv) : nhaát laø 11. in some circumstances /1n s^m ‘s3:k6mst6ns/ : trong hoaøn caûnh naøo ñoù

39. BOOKS AND READING SAÙCH VAØ VIEÄC ÑOÏC SAÙCH OUTLINE 1. The reading habit. 2. Reading for pleasure - fiction. 3. Reading for instruction- serious books1. 4. Reading for inspiration2 - poetry. 5. Books are faithful friends. Happy is the man who acquires3 the habit of reading when he is young. He has secured a life - long source of pleasure, instruction and inspiration. So long as he has his beloved4 books, he need never feel lonely. He always had a pleasant occupation5 of leisure moments, so that he need never feel bored6. He is the possessor of wealth more precious than gold. Ruskin7 calls books, "Kings-Treasuries treasurees filled, not with gold and silver and precious stones, but with riches much more valuable than these knowledge, noble thoughts and high ideals8. Poor indeed is the man who does not read and empty is his life. The blessings which the reading habit confers9 on its possessor are many. Provided10 we choose the right kinhd of books, reading gives the highest kind of pleasure. Some books we read simply for pleasure and amusement - for example, good novels. And novels and books of imagination must have their place in everybody's reading. When we are tired, or the brain is weary with serious study, it is a healthy recreation to lose ourselves in some absorbing11 story written by a master hand. But to read nothing but books of fiction is like eating nothing but cakes and sweetmeats12. As we need plain, wholesome food for the body, so we must have serious reading for the mind. And here we can choose according to our taste. There are many noble books on history, biography, religion, travel, and science which we ought to read, and which will give us not only pleasure but an education. And we can develop a taste for serious reading, so that in the end it will give us more solid pleasure than even novels and books of fiction. Nor should poetry be neglected, for the best poetry gives us noble thoughts and beautiful imaginings clothed in lovely and musical language. Books are the most faithful of friends. Our friends may change, or die ; but our books are always patiently waiting to talk to us. They are never cross13 peevish14, or unwilling to converse, as our friends sometimes are. No wonder a reader becomes a "bookslover". Ngöôøi haïnh phuùc laø ngöôøi coù ñöôïc thoùi quen ñoïc saùch luùc coøn treû. Ngöôøi ñaõ baûo ñaûm cuoäc soáng cuûa mình ñoái vôùi nguoàn vui ñoïc saùch, lôøi khuyeân vaø caûm höùng, anh coù ñöôïc nhöõng cuoán saùch taâm ñaéc laâu beàn chöøng naøo anh caøng khoâng coù caûm giaùc leû loi nöõa. Anh luoân coù moät chieám höõu thuù vò trong luùc roãi maø khoâng bao giôø caûm thaáy chaùn. Anh laø moät nhaø sôû höõu cuûa caûi quí baùu hôn vaøng. Ruskin goïi saùch laø "kho baùu cuûa caùc vì vua" - moät kho taøng khoâng phaûi ñaày aép vaøng, baïc vaø ñaù quí nhöõng raát phong phuù coù giaù tri hôn haún nhöõng caùi naøy, ñoù laø tri thöùc, nhöõng yù töôûng cao quí vaø nhöõng lyù töôûng cao xa. Ngöôøi ngheøo thaät ra laø ngöôøi khoâng ñoïc saùch vaø coù moät cuoäc soáng troáng roãng.

Ngöôøi coù thoùi quen ñoïc saùch luoân ñöôïc ban taëng nhieàu ñieàu may maén. Mieãn laø chuùng ta choïn ñuùng saùch ñoïc, vieäc ñoïc saùch seõ ñem laïi nieàm vui lôùn nhaát. Coù saùch chuùng ta ñoïc ñeå mua vui vaø giaûi trí. Ví duïc, caùc cuoán tieåu thuyeát hay. Tieåu thuyeát cuõng nhö saùch vieãn töôûng phaûi coù vò trí ñoái vôùi vieäc ñoïc saùch cuûa moïi ngöôøi. Luùc chuùng ta meät moûi, ñaàu oùc ta caêng thaúng vì nghieân cöùu hay hoïc taäp, moät giaûi trí laønh maïnh laø ñoïc nhöõng caâu chuyeän thuù vò cuûa nhöõng caây buùt chuyeân nghieäp, thaû hoàn vaøo vôùi caâu chuyeän. Nhöng khoâng ñoïc gì ngoaïi tröø saùch vieãn töôûng chaúng khaùc naøo khoâng aên gì ngoaøi baùnh möùt. Nhö chuùng ta caàn caùi ñôn giaûn, ñoù laø nhöõng gì thöùc aên nuoâi soáng cô theå. Do ñoù chuùng ta caàn phaûi ñoïc saùch nghieâm tuùc ñeå boài boå trí oùc. Vaø ñaây, chuùng ta coù theå choïn saùch ñoïc theo sôû thích cuûa chuùng ta. Coù nhieàu loaïi saùch ñaùng giaù veà lòch söû, veà sinh vaät hoïc, toân giaùo, du lòch vaø khoa hoïc maø chuùng ta phaûi ñoïc. Vaø noù seõ ñem laïi cho ta khoâng chæ nieàm vui maø coøn giaùo duïc chuùng ta. Ñoàng thôøi chuùng ta seõ phaùt huy ñöôïc sôû thích ñoïc saùch boå ích. Sau cuøng chuùng ta seõ coù ñöôïc nieàm vui vöõng chaéc hôn nhöõng cuoán tieåu thuyeát vaø saùch vieãn töôûng. Thô ca cuõng khoâng neân boû qua. Nhöõng taùc phaåm thô hay nhaát thöôøng mang nhöõng yù töôûng cao thöôïng vaø nhöõng hình aûnh töôûng töôïng ñeïp aån döôùi nhöõng lôøi thô coù aâm ñieäu neân thô. Saùch laø ngöôøi baïn trung thaønh nhaát. Baïn beø coù theå thay ñoåi hoaëc maát ñi. Nhöng saùch luoân laø ngöôøi baïn bieát kieân nhaãn chôø ñôïi troø chuyeän cuøng chuùng ta. Chuùng khoâng bao giôø khoù chòu böïc töùc hay thoaùi thaùc noùi chuyeän maø ñoâi luùc baïn beø chuùng ta thöôøng coù. Moät ñieàu hieån nhieân : ngöôøi ñoïc saùch trôû thaønh ngöôøi yeâu saùch !". TÖØ MÔÙI : 1. serious books /'s16r16s b$ks/ (n) : saùch nghieâm tuùc 2. inspiration /1nsp6're1~n/ (n) : caûm höùng 3. to acquire /6'kwa16/ (v) : daønh ñöôïc, thaâu thaäp ñöôïc 4. beloved /b1'l^vd/ (adj) : ñöôïc yeâu quí 5. occupation /,4kj$'pe1~n/ (n) : söï chieám höõu, chieám laõnh 6. bored /b0:d/ (adj) : chaùn naûn, ueå oaûi 7. Ruskin /’r^sk1n/ (n) : John Ruskin (1819 - 1900) : Nhaø pheâ bình ngheä thuaät vaø nhaø vaên Anh 8. high ideals /,ha1 a1'd16lz/ : nhöõng lyù töôûng cao thöôïng 9. to confer /k6n'f3:/ (v) : ban cho, taëng (duøng vôùi giôùi töï "on" theo sau) 10. provided /pr6'va1d1d/ : mieãn laø (conjunction) 11. absorbing /6b's0:bi7/ (adj) : loâi cuoán, thu huùt 12. sweetmeat /'sw1:tm1:t/ (n) : möùt, traùi caây taåm maät 13. cross /kr0s/ (adj) : töùc giaän, böïc töùc 14. peevish /'p1:v1~/ (adj) : khoù chòu, böùt röùt

40. THE RELATIVE ADVANTAGES OF WEALTH, HEALTH AND WISDOM LÔÏI ÍCH TÖÔNG ÑOÁI CUÛA GIAØU COÙ, SÖÙC KHOÛE VAØ TRÍ TUEÄ OUTLINE 1. Wealth : a blessing and a curse1. 2. Health : its value. 3. Wisdom : the superior blessing2. What advantages a rich man has ! All the comforts, luxuries and amusements of life, independence and security, the best education, social position, leisure for study and the cultivation of art and music, the joys of travel, importance and power ! Yet wealth may be a curse ; it often leads man to self - indulgence3 and luxury and vice, the vanity of display and arrogant, contempt of his less fortunate fellow men. In fact wealth in itself is neither a curse nor a blessing ; it depends entirely how it is used. Wealth is power : in the hands of a knave4 or a fool, it is evil in the hands of a wise and good man, it is a blessing to himself and to his fellows. No one doubts the blessings of health. But often those who have it and have never known illness, undervalue5 it, and, by carelessness or worse, lose it. It is when we have lost our health that we value it most. Then we realise that health means happiness, efficiency6 and success, while ill-health means misery, incompetence7 and failure. Yet there are some brave souls who work and succeed in spite of ill - health ; but at what a cost of effort and pain ! Wisdom is a more precious gift than either health or wealth, for neither of these will be a blessing without wisdom. A fool may inherit a fortune, but he will squander8 it in a few years, or use it to damage himself body and soul. A fool may have splendid physical health, but he will do no good with it and will probably lose it. But a wise man will use health and wealth to the best advantage10. "Therefore" as the sage said, "my son,get wisdom" "The price of wisdom," says the Bible, "is above rubies." It is told of the wise King Solomon of Jerusalem11 that, when he came to the throne. God spoke to him in a dream, saying, "Ask what I shall give thee" ; and Solomon asked for "An understanding heart". And God said, "Because thou hast asked this thing and hast not asked for long life and riches, lo ! I have given thee a wise and understanding heart. And I have also given thee that which thou hast not asked, both riches and honour and long life." Ngöôøi giaøu coù thaät sung söôùng laøm sao ! Anh ta coù moïi tieän nghi, xa hoa vaø giaûi trí. Coù töï do an toaøn. Coù neàn giaùo duïc toát nhaát. Coù vò trí trong xaõ hoäi. Coù thôøi gia hoïc taäp vaø un ñuùc ngheä thuaät vôùi aâm nhaïc. Coù nhöõng cuoäc vui chôi. Vaø coøn coù ñòa vò vaø quyeàn uy ! Tuy nhieân giaøu coù coù theå laø moät moái hoïa, thöôøng daãn daét con ngöôøi ta ñeán vôùi phoùng tuùng, phung phí ñoài baïi cuøng vôùi tính khoe khoang, töï ñaéc ; khinh khi nhöõng ngöôøi baïn ít gaëp may maén hôn. Thöïc teá, giaøu coù coù theå laø hieåm hoïa hoaëc laø dieãm phuùc. Noù hoaøn toaøn phuï thuoäc vaøo caùch söû duïng coù ñuùng hay khoâng. Giaøu coù ñem laïi quyeàn löïc cho teân löu manh hay moät ngöôøi khôø khaïo. Giaøu coù thaät baát tieän khi ôû trong tay ngöôøi toát buïng khoân ngoan. Ñoù laø moät dieãm phuùc ñoái vôùi anh ta vaø baïn beø cuûa anh ! Khoâng coøn nghi ngôø veà haïnh phuùc coù ñöôïc söùc khoûe. Tuy nhieân coù nhöõng ngöôøi coù söùc khoûe vaø khoâng heà bieát ñeán beänh hoaïn, coi thöôøng vieäc chaêm soùc söùc khoûe ñeå roài ñaùnh maát noù. Chæ khi ta ñaùnh maát roài ta môùi coi troïng ñaõ muoän. Sau ñoù ta môùi nhaän ra raèng söùc

khoûe ñoàng nghóa vôùi nieàm haïnh phuùc, coù khaû naêng vaø thaønh coâng. Trong khi ñoù ñau oám nghóa laø ñau khoå, baát taøi vaø thaát baïi. Tuy vaäy coù nhöõng taâm hoàn duõng caûm laøm vieäc ñi ñeán thaønh coâng maëc daàu khoâng coù söùc khoûe, nhöng vôùi moät noå löïc vaø söùc chòu ñöïng 1 Söï khoân ngoan laø moät taëng phaåm ñaùng giaù hôn söùc khoûe vaø giaøu sang vì caû hai caùi naøy chæ laø aân hueä khoâng coù trí khoân. Moät ngöôøi ngu coù theå thöøa keá 1 taøi saûn nhöng seõ tieâu phí trong voøng vaøi naêm, hoaëc töï laøm haïi söùc khoûe, taâm hoàn anh ta. Ngöôøi ngu coù theå coù söùc khoûe toát. Nhöng anh ta coù theå khoâng bieát giöõ gin söùc khoûe, roài seõ ñaùnh maát noù. Nhöng ñoái vôùi ngöôøi khoân ngoan, anh ta seõ bieát söû duïng chuùng ñem laïi ñieàu coù lôïi. Nhö ngöôøi chín chaén coù noùi "do ñoù, ñöùa con cuûa toâi laø trí khoân". Kinh thaùnh coù caâu "Söï khoân ngoan ñaùng giaù hôn caû hoàng ngoïc !" Ngöôøi ta noùi veà trí khoân cuûa vua Solomon thaønh Gieâ-ru-xa-lem khi Ngaøi leân ngoâi vua. Chuùa ñaõ noùi vôùi ngaøi trong moät giaác moäng raèng "Ta seõ cho con ñieàu con mong muoán" Vua Soâ-loâ-moâng caàu xin "moät traùi tim coù hieåu bieát". Vaø Chuùa phaùn raèng, "Bôûi con ñaõ coù xin ñieàu naøy vaø chöa heà xin söï soáng laâu vaø giaøu coù ! Ta ñaõ cho con söï khoân ngoan vaø traùi tim hieåu bieát. Vaø ta cuõng seõ cho con nhöõng ñieàu con chöa caàu xin, caû giaøu sang danh voïng vaø soáng laâu". TÖØ MÔÙI : 1. curse /k3:s/ (n) : söï nguyeàn ruûa, caùi hoïa 2. the superior blessing /su:'p16r16 'bles17/ (n) : aân hueä toái cao 3. self-indulgence /,self1n'd^ld26nt/ (n) : söï phoùng tuùng, tính deã chieàu theo sôû thích cuûa baûn thaân 4. knave /ne1v/ (n) : teân coân ñoà, löu manh 5. to undervalue /,^nd6'v%lju:/ (v) : ñaùnh giaù quaù thaáp, khinh thò 6. efficiency /1'f1~ns1/ (n) : naêng suaát, hieäu suaát 7. incompetence /1n'k4mp1tns/ (n) : söï thieáu naêng löïc, thieáu khaû naêng 8. to squander /'skw4nd6/ (v) : tieâu phí phaïm, hoang phí (thôøi giôø, tieàn baïc) 9. body and soul /'b4d1 %nd s6$l/ (idm): heát loøng, hoaøn toaøn 10. to the best advantage /56 best ad'v@:nt1d2/ : lôïi theá toát nhaát 11. Jerusalem /d26'ru:sl6m/ (n) : teân thaønh Gieâruxalem (holy city of the Jews)

41. CO - OPERATIVE CREDIT SOCIETIES HÔÏP TAÙC XAÕ TÍN DUÏNG OUTLINE 1. Agricultural debt in India. 2. The Raiffeisen banks in Germany, and their success. 3. The blessings already realised from the Indian Cooperative Credit Societies. One of the greatest hindrances to agriculture in India is debt. Most of the cultivators1 are poor men, with little or no captital of their own. For money wherewith2 to buy seed, oxen and ploughs they depend on the bania or moneylender. He is willing to lend as much as they want, so long as they give their land in pledge3 for the loan4. But he takes advantage of their poverty and ignorance, and forces them to pay such enormous amounts in interest, that once they get into his clutches5 they rarely get out. The first object of the Co-operative Credit movement is to rescue the zamindar6 from debt, and to advance7 him capital for the development of his farm on easy terms of interest and repayment8. The idea of Co-operative Credit was started in Germany in the middle of the 19th century by a philanthropic9 man called Raiffeisen. He lived in an agricultural district, where the farmers were desperately10 poor and hopelessly in debt to the Jewish money-lenders. To help them, he started his village banks. His idea was this. An ordinary bank will not lend money to a single poor farmer, because he has no good security11 to offer ; but it will lend to a properly organised society of farmers on their united security, or cooperative credit. By forming the farmers of a village into a society, he enabled them to borrow enough money from banks on reasonable terms to pay off13 their debts and free themselves from the moneylenders. Then he taught them to invest13 their own savings in their own little bank, until a sufficient fund had been collected to enable them to grant small loans to the members for developing their farms. His chief principles for banks were : - 1. Each village must have its own bank. 2. Only the inhabitants of the village could be members. 3. Only the members could receive loans. 4. The members must appoint their own officers to manage the bank from among themselves These banks were a marvellous14 success. In a few years, the moneylender was driven out, the farmers were independent and had their own capital, and the district was prosperous. The Government introduced this system into India twenty years ago ; and it has worked wonders. There are thousands of village banks, or Cooperative Credit Societies, all over the country, and hundreds of thousands of members. In many places the zamindars have been freed from debt, given capital on easy terms, taught how to work together (cooperation), and have become prosperous15 farmers. Moät trong nhöõng trôû ngaïi lôùn nhaát ñoái vôùi neàn noâng nghieäp AÁn Ñoä laø moùn nôï. Haàu nhö nhöõng nhaø canh taùc ñeàu laø nhöõng ngöôøi ngheøo coù raát ít hoaëc khoâng coù voán rieâng. Vôùi moùn tieàn mua haït gioáng, boø vaø caøy, hoï leä thuoäc vaøo nhöõng ngöôøi cho vay tieàn. Anh ta saün saøng cho vay vôùi moùn tieàn vaø thôøi haïn hoï muoán mieãn laø hoï ñem theá chaáp ñaát ñai cho vieäc vay möôïn naøy. Anh ta lôïi duïng veà taøi saûn söï thieáu hieåu bieát cuûa ngöôøi daân buoäc hoï phaûi traû moùn tieàn laõi lôùn. Vaø moät khi hoï vöôùng vaøo baãy naøy khoù loøng maø thoaùt ra ñöôïc !

Muïc ñích trööùoc tieân cuûa phong traøo hôïp taùc xaõ xaõ tín duïng laø giuùp ñòa chuû khoûi caùc moùn nôï, ñoàng thôøi ñoäng vieân anh ta goùp voán vì söï phaùt trieån cuûa noâng traïi nhôø nhöõng moùn laõi deã kieám vaø moùn tieàn traû nôï. Vieäc ñeà xuaát tín duïng hôïp taùc khôûi ñaàu ôû Ñöùc giöõa theá kyû 19 bôûi 1 ngöôøi nhaân aùi goïi laø Rai-phei-sen. OÂng soáng trong moät huyeän noâng nghieäp, nôi maø nhöõng ngöôøi daân ñaùng thöông tuyeät voïng vaø vì moùn nôï cuûa anh ñoái vôùi nhöõng ngöôøi Do Thaùi cho vay tieàn. Ñeå giuùp hoï, oâng ñaõ môû nhöõng ngaân haøng trong laøng. Ñaây chính laø tö töôûng cuûa oâng. Moät ngaân haøng bình thöôøng seõ khoâng cho moät ngöôøi noâng daân ngheøo ñôn ñoäc vay tieàn, bôûi vì anh ta khoâng coù vaät baûo ñaûm theá laïi. Tuy nhiene noù seõ cho hoäi nhöõng ngöôøi noâng daân coù toå chöùc vay möôïn hoaëc tín duïng hôïp taùc. Baèng vieäc taäp hôïp noâng daân trong laøng thaønh hôïp taùc xaõ, oâng coù theå cho hoï möôïn ñuû soá tieàn töø ngaân haøng döôùi hình thöùc hôïp lyù ñeå trang traûi nôï vaø giaûi phoùng hoï khoûi nhöõng ngöôøi cho vay tieàn. Sau ñoù oâng daïy hoï ñaäu tö tieàn tieát kieäm vaøo ngaân haøng nhoû rieâng cho ñeán khi coù ñaåy ñuû soá tieàn cho caùc thaønh vieân khaùc vay möôïn ñeå phaùt trieån noâng trang cuûa hoï. Caùc nguyeân taéc cuûa ngaân haøng laø 1. Moãi laøng phaûi coù moät ngaân haøng rieâng. 2. Thaønh vieân laø nhöõng noâng daân trong laøng. 3. Chæ coù thaønh vieân môùi ñöôïc cho vay. 4. Caùc thaønh vieân phaûi baàu moät nhaân vieân kieåm soaùt ngaân haøng. Caùc ngaân haøng naøy ñaõ thaønh coâng tuyeät vôøi. Trong vaøi naêm, ngöôøi cho vay tieàn khoâng coøn nöõa. Noâng daân trôû neân töï laâp, coù voán rieâng. Huyeän trôû neân thònh vöôïng. Chính phuû AÁn Ñoä ñaõ aùp duïng heä thoáng naøy caùch ñaây hai möôi naêm. Coâng vieäc troâi chaûy. Coù haøng ngaøn ngöôøi hoäi vieân. ÔÛ nhieàu nôi ñòa cuõng ñaõ thoaùt caùc moùn nôï, chung voán laøm aên hôïp taùc xaõ tín duïng, vaø trôû thaønh nöôùng hôïp taùc xaõ tín duïng, vaø trôû thaønh nhöõng ngöôøi noâng daân phaùt ñaït. TÖØ MÔÙI : 1. cultivator /'k^lt1ve1t6/ (n) : nhaø noâng, ngöôøi canh taùc 2. wherewith = (with which) /we6'w18/ (n): vôùi tieàn ñoù 3. pledge /pled2/ (n) : vaät gaùn hay caàm ñeå vay tieàn (vaät theá chaáp) 4. loan /l6$n/ (n) : tieàn vay (v) cho vay ; cho möôïn 5. clutch /kl^t~/ (n) : nanh vuoát - to fall into the clutches of : sa vaøo (caïm baãy) cuûa 6. zamindar /'z6m1nd6/ (n) : ñòa chuû (AÁn Ñoä) 7. to advance /'6dv@:ns/ (v) : öùng tröôùc, cho vay tröôùc 8. repayment /r1'pe1m6nt/ (n) : söï traû nôï ; moùn tieàn traû laïi 9. philanthropic /,f1l6n'8r4p1k/ (adj) : nhaân töø, baùc aùi 10. desperately /'desp6r6tl1/ (adv) : moät caùch tuyeät voïng 11. security /s1'kj$6r6t1/ (n) : vaät baûo ñaûm 12. to pay off /pe1 4f/ (v) : traû nôï, trang traûi nôï 13. to invest /1n'vest/ (v) : ñaàu tö - investment (n) 14. marvelous /'m@:v6l6s/ (adj) : kyø laï, phi thöôøng 15. prosperous /'pr4sp6r6s/ (adj) : thònh vöôïng, phaùt ñaït

42. SELF - HELP SÖÏ TÖÏ LÖÏC OUTLINE 1. Selfhelp greatly lacking1 in India. 2. England's greatness has been built up by the energy and enterprise of its private citizens. 3. No nation can advance unless its citizens are selfreliant2, and help themselves. In this country, it seems to be the habit to expect the Government to do everything. Government must encourage industry, develop agriculture, develop trade, organise and pay for education, supply and maintain hospitals, and dispensaries3. It was the Government which built the Indian railways, and the great irrigation canals. And, whereas in Germany, it was a poor man who started the cooperative credit banks, which were worked by the people themselves, in India, in the absence of any private philanthropist4 the Government had to shoulder the burden5 of starting and supervising6 the cooperative credit societies. Now in England, all these activities7 have been entirely carried on by private enterprise8, without government help. England's great industries (such as cotton, wool, iron and steel, coal - mining, ship building9, etc), and her worldwide commerce, have all been built up by the capital, industry and enterprise of private citizens. There is not a government railway in England ; all belong to private companies. The great hospitals are supported by public subscriptions10 and managed by voluntary11 committees. And up to12 fifty years ago, all the education of the country was given in private schools and colleges : and even now, a large number of the educational institutions13 are private. The Englesh people themselves without government help or guidance, have made England the rich and powerful and the advanced country she is today. No nation can advance far unless its citizens have the qualities of energy and enterprise, and the virtues of selfreliance, honesty, industry, perseverance and moral courage. Men of this stamp14 help themselves. They don't wait until somebody comes along and carries them : they walk on their own feet, and so hold their heads up, independent and selfreliant. They are in the best sense of the terms, selfmade15 men. And God helps those who help themselves6 ÔÛ nöôùc naøy, döôøng nhö coù thoùi quen troâng chôø vaøo chính phuû laøm heát moïi vieäc. Chính phuû phaûi khuyeán khích phaùt trieån coâng nghieäp, phaùt trieån noâng nghieäp, doanh thöông ; toå chöùc vaø trang traûi cho giaùc duïc, cung caáp thieát bò vaø duy trì caùc beänh vieän vaø cc poøng phaùt thuoác khí. Chính nhaø caàm quyeàn AÁn Ñoä ñaõ xaây neân nhöõng ñöôøng ray xe löûa, nhöõng doøng keânh töôùi (nöôùc). Vaø trong khi ôû Ñöùc, ngöôøi ngheøo baét tay xaây döïng neân ngaân haøng hôïp taùc tính duïng. Chính hoï laøm neân vieäc naøy. ÔÛ AÁn, vaéng maët caùc nhaø töø thieän, nhaø nöôùc phaûi gaùnh vaùc taát caû, töø vieäc khôûi ñaàu cho ñeán giaùm saùt caùc hôïp taùc xaõ tín duïng. Ngaøy nay, ôû Anh, taát caû caùc hoaït ñoäng naøy ñeàu ñöôïc tieán haønh bôûi moät xí nghieäp tö nhaân. Chính phuû khoâng can thieäp vaøo. Neàn coâng nghieäp vó ñaïi cuûa Anh (nhö vaûi sôïi, len, saét vaø theùp, than, ñoùng taøu...) vaø neàn thöông maïi roäng lôùn cuûa noù ñeàu ñöôïc xaây döïng bôûi voán, coâng nghieäp, vaø doanh nghieäp cuûa caùc coâng daân. ÔÛ Anh khoâng coù ñöôøng ray cuûa nhaø nöôùc, taát caû ñeàu phuï thuoäc vaøo coâng ty tö nhaân. Caùc beänh vieän lôùn ñöôïc uûng hoä bôûi tieàn quyeân ñöôïc cuûa quaàn chuùng, vaø ñöôïc quaûn lyù bôûi nhöõng uûy ban tình nguyeän. Maõi ñeán

naêm möôi naêm sau, toaøn boä neàn giaùo duïc trong nöôùc döôùi hình thöùc laø caùc tröôøng phoå thoâng vaø caùc tröôøng ñaïi hoïc tö. Thaäm chí, ngaøy nay, nhieàu vieän ñaïi hoïc thuoäc taøi trôï hay höôùng daãn cuûa chính phuû ñaõ laøm cho noù trôû thaønh moät nöôùc tieân tieán, maïnh meõ vaø giaøu coù maø nöôùc Anh coù ñöôïc nhö ngaøy nay. Khoâng moät daân toäc naøo coù theå tieán boä tröø khi moãi ngöôøi daân ñeàu ñoùng goùp coâng söùc vaø söï nghieäp, vôùi nhöõng ñöùc tính töï laäp, trung thöïc, chaêm chæ, kieân trì beàn chí vaø nghóa khí. Ngöôøi thuoäc loaïi naøy seõ töï giuùp hoï. Hoï seõ khoâng chôø ngöôøi khaùc ñeán dìu hoï. Hoï ñöùng treân ñoâi chaân cuûa mình, ngaång cao ñaàu, ñoäc laäp vaø töï laäp thaân. Hoï ñuùng laø maãu ngöôøi töï löïc töï cöôøng. Vaø Chuùa seõ giuùp ñôõ ngöôøi ñaõ töï giuùp mình ! TÖØ MÔÙI : 1. lacking /'l%k17/ (adj) : thieáu, khieám khuyeát 2. self-reliant /,self r1'la16nt/ (adj) : khoâng yû laïi, töï löïc 3. dispensary /d1'spens6r1/ (n) : traïm phaùt thuoác 4. philanthropist /,fi'l%n8r6pist/ (n) : nhaø töø thieän, ngöôøi theo chuû nghóa baùc aùi 5. to shoulder the burden /'~a$ld6(r)56 'b3:n/ (v) : vaùc gaùnh naëng, chòu traùch nhieäm naëng 6. to supervise /’su:p6va1z/ (v) : kieåm soaùt, giaùm saùt 7. activity /%k't1v6t1/ (n) : hoaït ñoäng 8. private enterprise /'pra1vit 'ent6pra1z/ (n) : xí nghieäp tö nhaân 9. ship - buidling /'~1p, b1ld17/ (n) : vieäc ñoùng taøu 10. subscription /s6b'skr1p~n/ (n) : söï goùp, quyeân tieàn 11. voluntary /'v4l6ntr1/ (adj) : töï nguyeän, tình nguyeän 12. up to /'^p tu/ (adv) : cho tôùi 13. institution /'inst1'ju:~n/ (n) : hoïc vieän, hoïc ñöôøng 14. stamp /st%mp/ (n) : loaïi, taàng lôùp ex. Men of his stamp will succeed : Ngöôøi haïng nhö oâng aáy seõ thaønh coâng 15. selfmade /,self'me1d/ (adj) : töï laäp, töï löïc laøm neân 16. God helps those who help themselves : Trôøi giuùp keû töï giuùp mình

43. THE IMPORTANCE OF RIGHT IDEALS TAÀM QUAN TROÏNG CUÛA LYÙ TÖÔÛNG ÑUÙNG ÑAÉN OUTLINE 1. Definition of an ideal. 2. To be without any ideals is to waste our life. 3. It is necessary to have some ideal ; and still more necessary that that idea should be the right one. An ideal is some desirable1 thing we seek to achieve. It is always beyond our present attainment2 ; for when we realise it, it ceases to be an ideal. Because it is beyond us, and because we desire it, our ideal, what ever it is, rouses us to put forth effort to reach it. A man who wants to reach the top of a mountain, climbs. Different people have different ideals, high and low. An artist has before his mind a standard of excellence in his art, and strives to reach it ; a politician sets himself to reach a position of power and influence ; a devout3 man puts before him a lofty height of saintliness4 and will never be satisfied till he attains it ; a business man devotes all his energies to making a fortune. In all cases, the ideal a man sets before him determines the sort of life he will live and the sort of man he will become ; hence the importance of choosing a right ideal. Many people, however, seem to have no definite ideals in life. They are like ships without compasses, sailing to no definite port, and blown hither and thither5 by every of wind. They live an aimless life, and what they do, and what they become, is largely a matter of chance, determined by the circumstances in which they happen6 to be placed. Such people, because they aim at7 nothing achieve nothing. To make anything of life, we must have an ideal of some sort8. A man striving to realise a definite ideal, is like a steamship steaming by the compass to a known destination. It does not depend on the wind, but forges9 ahead by its own innate10 energy in the teeth of11 wind and wave. But if it is necessary to have an ideal in life, it is of the utmost importance12 that that ideal should be the right one. For the more earnestly we strive after our ideal the more swiftly shall we realise it ; and if it is low or wrong, the more swiftly shall we ruin ourselves. If our ideal is simply to become rich, or to enjoy pleasure, we shall lose the best things of life. But if our ideal is to serve our God, to do our duty and to develop our gifts13 for the good of humanity we shall make the best of this life, and of the life to come. Lyù töôûng laø ñieàu mô öôùc maø ta mong ñaït ñöôïc vaø thöôøng naèm ngoaøi taàm vôùi cuûa chuùng ta. Vaø khi chuùng ta nhaän ra noù. Noù khoâng coøn laø lyù töôûng nöõa. Bôûi vì lyù töôûng naèm ngoaøi hieän thöïc. Vaø bôûi chuùng ta mô öôùc noù. Cho duø laø gì noù vaãn khích leä ta noå löïc ñaït cho baèng ñöôïc. Ngöôøi muoán leân ñeán ñænh nuùi. Haõy treøo leân ! Moãi ngöôøi coù moät lyù töôûng khaùc nhau, cao hoaëc thaáp. Moät ngheä só hình dung trong trí anh tieâu chuaån ngheä thuaät tuyeät vôøi vaø coá gaéng vöôn ñeán noù. Chính trò gia töï ñaët mình vaøo vò trí phaûi vöôn leân coù söùc maïnh vaø coù aûnh höôûng lôùn. Moät ngöôøi nhieät tình luoân ñaët mình tröôùc moät böùc töôøng coù chieàu cao cuûa loøng thaùnh thieän, seõ khoâng bao giôø thoûa maõn cho ñeán khi ñaït ñöôïc ñieàu ñoù. Moät thöông gia daønh toaøn boä söùc löïc ñeå taïo moät cô hoäi thaønh coâng. Taát caû caùc lyù töôûng con ngöôøi ñöa ra ñeàu quyeát ñònh cuoäc soáng sau naøy anh seõ soáng vaø maãu ngöôøi anh seõ ñaït ñöôïc. Do ñoù raát quan troïng khi choïn lyù töôûng ñuùng.

Tuy nhieân coù nhieàu ngöôøi döôøng nhö khoâng coù moät lyù töôûng xaùc ñònh trong cuoäc soáng. Hoï gioáng nhöõng con taøu khoâng ñònh ñöôïc höôùng, khoâng bieát caäp vaøo caûng naøo, cöù ñi ñaây ñoù theo chieàu gioù. Nhöõng ngöôøi naøy cuoäc ñôøi hoïc khoâng coù muïc ñích. Ñieàu hoï laø vaø caùi hoï seõ trôû thaønh phaàn lôùn do may maén, do hoaøn caûnh quyeát ñònh ñöa hoï vaøo vò trí naøo. Nhöõng ngöôøi soáng khoâng coù muïc ñích nhö vaäy seõ khoâng ñaït ñöôïc ñieàu gì. Muoán laøm moät vieäc coù ích cho ñôøi, chuùng ta phaûi coù maãu lyù töôûng roõ raøng. Ngöôøi phaán ñaáu nhaân chaân moät lyù töôûng ñuùng ñaén seõ gioáng moät con taøu chaïy theo höôùng ñeán ñích ñònh tröôùc. Noù khoâng phuï thuoäc vaøo chieàu gioù maø luoân höôùng veà phía tröôùc vôùi söùc maïnh voán coù baát chaáp gioù to soùng lôùn. Nhöng khi caàn thieát phaûi coù moät lyù töôûng trong ñôøi, ñieàu heát söùc quan troïng laø lyù töôûng phaûi ñuùng. Vì khi ta caøng phaàn ñaáu vöôn ñeán lyù töôûng, ta ñaït ñöôïc caøng nhanh choùng hôn. Vaø neáu lyù töôûng sai vaø thaáp, ta seõ nhanh choùng töï huûy hoaïi mình. Vaø neáu lyù töôûng chuùng ta ñôn giaûn chæ laøm giaøu hay höôûng nieàm vui, chuùng ta seõ ñaùnh maát nhöõng ñieàu toát ñeïp nhaát cuûa cuoäc soáng. Nhöng neáu lyù töôûng cuûa chuùng ta laø phuïc vuï Chuùa, haõy laøm troøn boån phaän vaø haõy phaùt huy nhöõng taøi naêng thieân phuù. Vì loøng nhaân ñaïo toát ñeïp chuùng ta seõ taïo neân nhöõng gì toát ñeïp nhaát cho cuoäc soáng naøy vaø cuoäc soáng mai sau. TÖØ MÔÙI : 1. desirable /di'zai6r6bl/ (adj) : ñaùng ao öôùc, hôïp lyù 2. attainment /6'te1nm6nt/ (n) : ñieàu gì ñaït tôùi ; söï thaønh ñaït 3. devout /d1'va$t/ (adj) : chaân thaønh, nhieät tình 4. saintliness /'se1ntl1n1s/ (n) : veû thaùnh thieän, thaàn thaùnh 5. hither and thither /'hi56(r) %nd '5156(r)/ (n) : ñaây ñoù 6. to happen to /'h%p6n tu/ (v) : ngaåu nhieân, tình côø 7. to aimt at /'e1m %t/ (v) : nhaèm 8. to some sort /t6 s^m s0:t/ : naøo ñoù 9. to forge /f0:d2/ (v) : tieán tôùi, tieán boä 10. innate /1'ne1t/ (adj) : baåm sinh, thieân phuù 11. in the teeth of /1n 56 t1:8 4v/ : tröôùc söï nguy hieåm (ñe doïa) cuûa... 12. of the utmost importance /4v 56 '^tm6$st 1mp0:t6ns/ : raát quan troïng 13. gift /91ft/ (n) : taøi Trôøi phuù cho, naêng khieáu

44. THE AEROPLANE PHI CÔ OUTLINE Introduction : - The wonder of the conquest of the air. 1. Beneficent effects. 2. Destructive effects. Nowadays marvellous scientific discoveries come upon us so thick1 and fast, that we have almost lost the capacity2 for wonder. Yet although aeroplanes are almost as familiar to us as motor - cars, we cannot help stopping and staring whenever and aeroplane, humming like a great bee and flashing in the sun, passes over our heads. And it is well indeed that we should wonder ; for how marvellous a thing it is that men have conquered the air and can now fly in the sky like birds. And this has been done in our own day ; for the invention is so recent that, if people had been told only twentyfive years ago that we should be flying to day they would have laughed the prophecy to scorn. The invention of the aeroplane will bring about as great a revolution in men's habits as that of the railway engine and the steamship a hundred years ago. Then the world shrank3 in size ; for whereas in the old days of sailing vessels, England was six months away from India, it is now only three weeks away by steamer and railway train. But the size of the world will shrink much more now. When in a few years' time we have a regular air service between Karachi and London, England will be only five days away. What a difference this will make to trade and commerce, to men's habits, and their views of things !4. So much for5 times of peace. But it is in the conduct of war that the aeroplane will bring about the greatest revolution. Aeroplanes played an important part6 in the latter part of the Great War, although when the war began the invention was only a few years old. But when the next war comes, it will be largely a war in the air. Frontiers7, fortresses8, wire - entanglements9, the ocean itself, will then be no protection to any country. A fleet of battle aeroplanes, loaded with poisonous gas and tons of high explosive bombs, will be able to wipe out a great city in a few minutes. And then man's wonderful conquest of the air, that should have been nothing but a blessing, will prove a curse, and his undoing10. Ngaøy nay, nhöõng khaùm phaù cuûa khoa hoïc tuyeät dieäu laàn löôït ra maét chuùng ta nhieàu ñeán möùc chuùng ta khoâng coøn baên khoaên thaéc maéc. Tuy nhieân, cho duø maùy bay coù gioáng heät loaïi xe hôi, chuùng ta vaãn khoâng theå ngöng nhìn chaêm chuù. Maùy bay khi bay ngang treân ñaàu chuùng phaùt ra tieáng vo ve nhö moät con ong khoång loà ñang bay döôùi aùnh naéng maët trôøi. Vaø ñoù laø ñieàu thaät söï chuùng ta thaéc maéc. Thaät tuyeät vôøi laøm sao khi con ngöôøi ñaõ chinh phuïc ñöôïc khoâng trung vaø baây giôø laïi bay treân baàu trôøi nhö chim. Ñieàu naøy chæ laøm ñöôïc trong thôøi ñaïi chuùng ta vì phaùt minh naøy chæ môùi gaàn ñaây. Neáu caùch ñaây 25 naêm, con ngöôøi ñöôïc baùo tröôùc raèng ñeán 1 ngaøy hoï seõ bay ñöôïc, haún raèng hoï ñaõ cöôøi cheá nhaïo nhaø tieân tri. Phaùt minh maùy bay laøm bieán ñoåi thoùi quen con ngöôøi caùch ñaây 100 naêm voán ñi taøu löûa, taøu chaïy hôi nöôùc. Coù maùy bay theá giôùi thu heïp. Tröôùc kia ñi thuyeàn buoàm töø AÁn ñeán Anh maát 6 thaùng, baây giôø ñi taøu thuûy hay taøu hoûa chæ maát 3 tuaàn. Nhöng giôø ñaây, theá giôùi caøng

thu heïp hôn. Trong vaøi naêm tôùi khi maø chuùng ta coù caùc dòch vuï haøng khoâng thöôøng xuyeân giöõa Karachi vaø Luaân Ñoân chæ maát 5 ngaøy ñöôøng. Thaät laø moät söï khaùc bieät ñaõ taïo neân söï thay ñoåi lôùn trong thöông maïi kinh doanh, trong thoùi quen con ngöôøi vaø trong caû quan ñieåm xeùt ñoaùn söï vaät 1 Haõy baøn ñeán thôøi bình tuy raèng maùy bay ñöôïc söû duïng nhieàu trong chieán tranh noù ñaõ ñem laïi cuoäc caùch maïng lôùn nhaát töø tröôùc ñeán nay. Maùy bay ñoùng moät vai troø quan troïng trong thôøi kyø haäu Ñaïi chieán cho duø chieán tranh buøng noå chæ sau phaùt minh naøy vaøi naêm. Nhöng khi cuoäc chieán tranh tieáp tuïc xaûy ra sau ñoù, coøn hôn laø cuoäc chieán treân baàu trôøi. Bieân giôùi, thaønh trì, löôùi daây theùp vaø baûn thaân ñaïi döông khoâng coøn coù söï baûo veä. Ñoaøn maùy bay chieán ñaáu chöùa ñaày hôi ñoäc vaø haøng taán thuoác noå seõ queùt saïch 1 thaønh phoá lôùn trong vaøi phuùt. Theá laø vieäc chinh phuïc khoâng trung cuûa con ngöôøi leõ ra khoâng ñem laïi ñieàu gì hay ho tröø moät dieãm phuùc seõ trôû thaønh hieåm hoïa vaø trieät phaù. TÖØ MÔÙI : 1. thick /81k/ (adj) : phong phuù 2. capacity /k6'p%s6t1/ (n) : naêng löïc, khaû naêng 3. shrank (past tense of shrink) /fr^7k/ (v) : thu heïp laïi, co laïi 4. views of things /vju:s 4v 817s/ : caùch nhìn moïi söï vaät 5. so much for... /s6$ m^t~ f0:/ : haõy baøn baáy nhieàu veà... 6. to play an important part /ple1 6n 1m'p0:tnt p@:t/ (v) : ñoùng vai troø quan troïng 7. frontier /’fr^n,t16/ (n) : bieân giôùi 8. fortress /’f0:tr1s/ (n) : phaùo ñaøi, thaønh trì 9. wire-entanglements /,wa16 1n't%79lm6nts/ (n) : löôùi daây theùp 10. undoing /^n du:17/ (n) : söï pheá træ, trieät pheá

45. GIVE A DESCRIPTION OF SOME TOWN WITH WHICH YOU ARE ACQUAINTED. LAHORE HAÕY MOÂ TAÛ MOÄT THÒ TRAÁN BAÏN QUEN BIEÁT OUTLINE 1. History. 2. The Civil Station and the City. 3. A University, Legad, and Railway Centre. Lahore, the captital of the Panjab, is an ancient city with a romantic histotry. It was probably founded by Raijpu Princes in prehistoric times1, and up to the Muhammadan period was a Hindu principality2. In the time of Great Moghuls, it was an important centre, with a governor of its own, and was a favourite royal residence. The Shalimar gardens, and the many ancient Maqbarras in Moghulpura (the modern railway quarter) to the east, and the old Fort and the great Badshahi Mosque3 built by Aurangzeb, to the west, along with the tomb of the Emperor Jehangir, his wife Nur Jehan, and her father Wazir Asaf Khan, three miles out at Shahdara, still remain to tell of the high state of civilization of the Moghul period, and the splendour and luxury of its kings and great nobles. When the Moghul power declined4, the Sikhs captured Lahore in 1758, and it was later Ranjit Singh's capital, and contains his tomb. Since 1849, it has been a part of British India. At the present day Lahore is a large city with a population of about 300.000 fairly equally divided between Muslims and Hindus. It is the seat of the Paijab Goverment and is a thriving and growing com mercial centre. The civil station is modern, and for the most part5 well laid out - the Mall, in particular6 with its avenue of trees, large shops, public buildings, and the Lawrence Gardens, being a fine thoroughfare7. The city is a very interesting, old - fashioned Indian town, still retaining its ancient walls and gates and narrow streets and many historic buildings, such as Wazir Khan's Mosque and the Golden Mosque. Lahore is the centre of the Punjab University, and is a city of schools and colleges Arts, Medical, Engineering and Law, and a Teacher's Training College. It is also a city of lawyers, for it has a High Court8, and barristers9, vakils10 and pleaders abound. Its chief industries are silk - weaving, gold and silver work, and pottery. It is a great railway place, too and the chief carriage building centre of the North - Western Railway. Lahore laø thuû ñoâ cuûa Panjab voán laø 1 phoá coå coù lòch söû laõng maïn. Coù leõ Hoaøng thaân Raijpu trong thôøi tieàn söû ñaõ saùng laäp neân thaønh phoá. Maõi ñeán thôøi kyø Hoài Giaùo, trôû thaønh laõnh thoå cuûa ngöôøi Hindu. Trong thôøi ñaïi Moâng Coå vó ñaïi, Lahore ñaõ laø moät trung taâm quan troïng coù chính quyeàn rieâng, vaø laø nôi noåi tieáng ñaát ñai caûu Hoaøng gia. Khu vöôøn Shalimar cuøng coå ôû Maghulpura veà höôùng ñoâng, cuøng vôùi ñeàn thôø Port vaø Badshahi coå kính ñöôïc ngöôøi Aurangzeb xaây caát. Veà höôùng taây, cuøng vôùi ngoâi moä cuûa vua Jehargir, coøn coù moä hoaøng haäu Nur Jehan cuøng vôùi ngöôøi cha cuûa vua ôû caùch Shadara 3 daëm vaãn coøn ñöôïc löu laïi nhö nhaéc nhôû chuùng ta neàn vaên minh phaùt trieån raát maïnh vaøo thôøi Moâng Coå cuøng vôùi nguy nga vaø xa hoa cuûa caùc vì vua vaø caùc baäc tröôûng giaû. Khi söùc maïnh cuûa Moâng Coå ñaõ suy ñoài, ngöôøi Sikh ñaõ chieám giöõ Lahore naêm 1758, sau ñoù thì noù trôû thaønh

thuû ño cuûa Ranjit Singh, vaø vaãn coøn löu laïi ngoâi moä cuûa nhaø vua. Keå töø naêm 1849, Lahore trôû thaønh moät mieàn cuûa AÁn Anh. Ngaøy nay, Lahore laø moät thaønh phoá roäng lôùn vôùi daân soá 3 trieäu ngöôøi, moät nöõa laø ngöôøi Hoài Giaùo, soá coøn laïi theo AÁn Ñoä giaùo. Ñaây laø nôi toïa laïc cuûa chính phuû Paijab ñoàng thôøi laø trung taâm thöông maïi phaùt trieån nhanh. Neàn vaên minh hieän ñaïi phaàn lôùn ñeàu coù toå chöùc ñaëc bieät coù nhöõng ñaïi loä troàng caây, cöûa hieäu roäng lôùn, nhöõng toøa nhaø coâng coäng cuøng vôùi khu vöôøn Lawrerce, ñeàu laø nhöõng con ñöôøng ñeïp. Thaønh phoá raát thô, ñoù laø phoá AÁn Ñoä coå kính, vaãn coøn löu laïi nhöõng böùc töôøng coå cuøng nhöõng coång coå kính vaø ñöôøng phoá nhoû heïp. Cuõng coù nhieàu toøa nhaø lòch söû nhö ñeàn thôø Wazir Khan vaø Chuøa vaøng. Lahore laø trung taâm tröôøng ñaïi hoïc Punjab, ñoàng thôøi coøn laø thaønh phoá cuûa caùc tröôøng hoïc vaø tröôøng ñaïi hoïc veà Myõ thuaät, y hoïc, cô khí, luaät, vaø tröôøng ñaïi hoïc sö phaïm. Ñoù cuõng laø 1 thaønh phoá cuûa luaät sö haønh ngheà. Vì Lahore coù toøa Thöôïng Thaåm, caùc traïng sö vaø luaät sö ngöôøi baûn xöù. Lahore coù caùc ngaønh coâng nghieäp chính nhö deät luïa, ñaõi vaøng, baïc vaø ñoà goám : Lahore coøn laø thaønh phoá cuûa ñöôøng ray xe löûa, laø trung taâm xaây döïng vaän taûi chính cuûa ñöôøng ray töø Baéc ñeán Taây. TÖØ MÔÙI : 1. prehistoric times /,pri:'hist4rik ta1ms/ (n) : thôøi tieàn söû 2. principality /,prinsi'p%l6ti/ (n) : coâng quoác, laûnh thoå cuûa chö haàu 3. mosque /m4sk/ (n) : chuøa, ñeàn thôø Hoài giaùo 4. to decline /di'klain/ (v) : suy ñoài 5. for the most part /f0: 56 m6$st p@:t/ : phaàn lôùn 6. in particular /in'p6'tikj$l6(r)/ : ñaëc bieät laø, nhaát laø 7. thoroughfare /'8^r6fe6(r)/ (n) : ñöôøng lôùn, ñaïi loä 8. High Court /,ha1 'k0:t/ : Toøa Thöôïng Thaåm 9. barrister /'b%rist6(r)/ (n) : luaät sö, ñöôïc quyeàn caûi ôû toøa aùn caáp cao 10. vakil (vakee) /v6kil/ (n) : luaät sö ngöôøi baûn xöù (AÁn Ñoä hoài coøn laø thuoäc ñòa cuûa Anh)

46. PATRIOTISM LOØNG AÙI QUOÁC OUTLINE Introduction : - definition. 1. Spurious patriotism. 2. True patriolism. Patriotims, which means literally2 the love of the fatherland, is a noble sentiment and a national virtue ; and the man who lacks it has indeed, as Sir Walter Scott3 says "a dead soul4" Breathes there the man with soul so dead Who never to himself hath said, This is may own, my native land !" But the word has been so misused to cover the most selfish aims and narrow passions, that Dr. Samuel Johnson5 said in disgust, " Patriotism is the last refuge of a scoundrel6 " We must, therefore, distinguish between true patriotism and the spurious article. False patriotism is an enlarged selfishness and a narrowed natonalism7. Patriots of this kind support their country simply because it is to their own private interests to do so ; and they do so blindly. Their motto8 is, " My country, right or wrong " ; that is, whatever foreign policy our nation adopts, whether just or unjust, we must support it, without criticism, simply because it is the policy of our country. Such spurious patriots are narrow nationalists9, and teach that we cannot love our country without despising and hating all other nations. They form the Jingo, or war - loving, party in any country, which is always crying out for war with other nations on the slightest pretext10. Their motto is, "Might is right"11. The true patriot, on the other hand, is an unselfish lover of his country. His sincere desire is to serve it in all ways possible. He is proud of his country ; but just because he loves it, he does not hesitate12 to expose its sins, denounce its abuses, and, if he thinks it necessary, to criticies its policy. He is more anxious that his nation should be right than that it should be powerful. While he loves his country, he loves other nations too, and gladly recognises their virtues and achievements13. He would therefore cultivate international friendship, and hates and opposes wars. But if war breaks out, then he is the first to fight for his land, and willingly sacrifices his life even in its defence. Such patriotism is one of the noblest virtues. Loøng aùi quoác ñuùng nghóa cuûa noù laø loøng yeâu nöôùc. Ñoù voán laø tình caûm cao ñeïp vaø mang tính daân toäc. Walter Scott cho raèng ngöôøi khoâng coù loøng yeâu nöôùc chaúng khaùc naøo ngöôøi coù taâm hoàn cheát". "Tuy soáng ñaáy nhöng hoàn anh ñaõ cheát. Chöa bao giôø anh noùi raèng Ñaây laø maûnh ñaát cuûa ta, queâ höông ta !" Tuy nhieân lôøi leõ naøy ñaõ bò laïm duïng nhaèm toùm thaâu caùc muïc ñích ích kyû vaø nhöõng ham muoán heïp hoøi maø Samuel Johnson ñaõ noùi vôùi söï gheâ tôûm, "Chuû nghóa yeâu nöôùc laø nôi aån naùu cuoái cuøng cuûa nhöõng coân ñoà". Do vaäy, chuùng ta caàn phaûi phaân bieät giöõa giöõa loøng yeâu nöôùc chaân chính vaø giaû maïo.

Chuû nghóa yeâu nöôùc giaû maïo bao goàm tính ích kyû vaø chuû nghóa daân toäc heïp hoøi. Ngöôøi yeâu nöôùc kieåu naøy phuïng söï ñaát nöôùc ñi chæ vì ñoù laø quyeàn lôïi rieâng hoï. Hoï laøm ñieàu ñoù moät caùch muø quaùng. Phöông chaâm cuûa loaïi ngöôøi naøy "Toå quoác toâi, ñuùng hay sai", ñoù laø chính saùch ñoái ngoaïi maø caû daân toäc phaûi theo cho duø coù ñuùng hay khoâng, moïi ngöôøi cuõng phaûi ñoàng tình, khoâng ñöôïc pheâ phaùn. Ñôn giaûn vì ñaây laø saùch löôïc cuûa ñaát nöôùc. Nhöõng ngöôøi yeâu nöôùc giaû maïo naøy ñeàu laø ngöôøi coù tinh thaàn daân toäc heïp hoøi, daïy chuùng ta khoâng ñöôïc yeâu toå quoác mình maø khoâng khinh gheùt daân toäc khaùc. Nhöõng ngöôøi naøy thaønh laäp hoäi Jin-goâ, nhöõng ngöôøi yeâu chieán tranh, hay ñaûng phaùi ôû caùc nöôùc vieän côù duø laø nhoû nhaát. Khaåu hieäu loaïi ngöôøi naøy thöôøng laø "Cöôøng quyeàn laø leõ phaûi". Ngöôøi yeâu nöôùc thaät söï ñoái laäp haún. Anh ta laø ngöôøi choáng laïi tính daân toäc ích kyû. Mô öôùc chaân thaønh cuûa anh laø ñöôïc phuïc vuï ñaát nöôùc baèng moïi caùch coù theå ñöôïc. Anh ta töï haøo veà toå quoác mình. Nhöng vì coù loøng yeâu toå quoác, anh saün saøng deïp tröø toäi aùc, thanh tröøng noù. Neáu caàn thieát, anh seõ pheâ phaùn saùch löôïc, ñöôøng loái nhaø nöôùc. Ñieàu laøm cho anh baän taâm hôn heát raèng ñaát nöôùc neân ñi theo ñöôøng ñuùng hôn laø chaïy theo söùc maïnh, cöôøng quyeàn. Trong khi anh yeâu daân toäc mình, anh cuõng yeâu daân toäc khaùc, ñoàng thôøi raát sung söôùng tröôùc giaù trò ñaïo ñöùc cuõng nhö thaønh töïu hoï ñaït ñöôïc do ñoù anh luoân giöõ tinh thaàn quoác teá, gheùt vaø phaûn ñoái chieán tranh. Nhöng neáu chieán tranh noå ra, anh laø ngöôøi ñaàu tieân chieán ñaáu vì toå quoác, saün saøng hy sinh cuoäc ñôøi mình ñeå baûo veä ñaát nöôùc. Chuû nghóa yeâu nöôùc nhö theá laø moät trong nhöõng giaù trò ñaïo ñöùc cao caû nhaát !. TÖØ MÔÙI : 1. spurious /’spj$6r16s/ (adj) : giaû taïo, khoâng xaùc thöïc 2. literally /'l1t6r6l1/ (adv) : theo nghóa ñen 3. Sir Walter Scott /s3: ‘w0:lt6 sk4t/ : tieåu thuyeát gia Toâ caùch lan (1971 - 1832) 4. soul /s6$l/ (n) : taâm hoàn, linh hoàn 5. Samuel Johnson /'s%mj$6l 'd24nsn/ : nhaø vaên vaø soaïn töï ñieån Anh (1970 - 1984) 6. scoundrel /'ska$ndr6l/ (n) : teân löu manh, coân ñoà 7. nationalism /'n%~n6l1z6m/ (n) : chuû nghóa daân toäc 8. motto /'m4t6$/ (n) : khaåu hieäu, phöông chaâm 9. nationalist /’n%~n6l1st/ (n) : ngöôøi uûng hoä chuû nghóa daân toäc 10. pretext /'pr1:tekst/ (n) : côù - the slightest pretext : côù nhoû nhaát 11. "might is right" /ma1t 1z ra1t/ : cöôøng quyeàn laø leõ phaûi 12. to hesitate /’hez1te1t/ (v) : do döï 13. achievement /6't~1:vm6nt/ (n) : thaønh töïu, thaønh coâng

47. STRIKES ÑÌNH COÂNG OUTLINE Introduction : - Definition. 1. History and benefits of strikes. 2. Evils and dangers of strikes. A strike is the refusal of an organized body of work men to continue their work except on certain conditions1. Some people denounce strikes as always wrong and foolish, and even say they should be forbidden2 by law and put down3 by force4. Such people know nothing of the history of strikes, nor of the great benefits they have secured for the working classes. Strikes are a natural result of our modern industrial system. They came into fashion5 with the present age of machinery and large factories. Before workmen had learned the secret of combination6, they were at the mercy7 of their rich and powerful employers who kept wages8 low and forced them to work long hours. They could do this, because each individual workman, poor and ignorant, was no match for9 a rich and influential10 employer. If he did not agree to11 the employer's hard terms, he could be dismissed ; for there were dozens ready to take his place. He must submit or starve. Then the workmen learnt that unity was strength : and they banded themselves into organised societies, called Trades Unions12. Formerly, when a single workman demanded higher wages, he was promptly kicked out13 ; but when all the workmen in a factory struck in a body, or refused to work, unless higher wages were given, the employer usually had to give in14 sooner or later, or ruin his business. There is no doubt that the Trades Unions, armed15 with this powerful weapon, the strike, have secured enormous benefits for the working classes - higher wages, shorter hours, better conditions of work, and better housing. But of course there are evils and dangers connected with strikes16. Even when they are successful, they cause a lot of suffering to the workmen themselves, great damage to trade and industry, and much inconvenience and hardship to the public ; and when they fail, they often make matters worse than they were before. Some times, too they are unjustifiable17 and tyrannical18. In fact we may say that they, like wars, are necessary evils in the present state of society. They really are, indeed, industrial battles. Sometimes war is necessry, but it is always a calamity19 ; and so are strikes. It will be a blessing when all industrial disputes, and all international quarrels, are settled by arbitration20. Cuoäc ñình coâng laø söï khoâng ñoàng tình laøm vieäc tieáp tuïc cuûa caùc nhaân vieân trong toå chöùc tröø moät soá ñieàu kieän naøo ñoù. Coù ngöôøi cho raèng ñình coâng nhö laøm ñieàu daïi, sai traùi ; thaäm chí phaûi ñöôïc caám ñoaùn vaø daäp taét noù. Ngöôøi nhö theá khoâng bieát tí naøo veà lòch söû caùc cuoäc baõi coâng hay quyeàn lôïi lôùn lao noù ñaûm baûo taàng lôùp lao ñoäng. Baõi coâng laø haäu quaû taát yeáu cuûa heä thoáng coâng nghieäp hieän ñaïi, trôû neân phoå bieán trong thôøi ñaïi cô khí vaø caùc xí nghieäp lôùn nhö ngaøy nay. Tröôùc khi bieát ñöôïc bí quyeát ñoaøn keát ngöôøi coâng nhaân phaûi thaàm caûm ôn caùc oâng chuû giaøu coù theá löïc haï thaáp löông, buoäc hoï laøm vieäc nhieàu giôø. Coâng nhaân coù theå keát hôïp laïi vì moãi ngöôøi coâng nhaân ngheøo, ngu doát khoâng theå choáng laïi moät oâng chuû giaøu vaø coù theá. Neáu anh ta khoâng ñoàng yù caùc ñieàu khoaûn oâng chuû ñöa ra, anh coù theå bò maát chöùc. Bôûi coù möôøi vieäc coù theå xaûy ra. Do ñoù anh phaûi

uûng hoä neáu khoâng anh seõ bò cheát ñoùi. Coâng nhaân khi nhaän bieát ñöôïc ñoaøn keát coù theâm söùc maïnh, hoï töï raên mình khoâng ñi vaøo caùc hoäi coù toå chöùc hay coøn goïi laø coâng ñoaøn. Khi moät ngöôøi coâng nhaân chính thöùc ñoøi taêng löông, ngay laäp töùc anh seõ bò sa thaûi. Nhöng khi taát caû coâng nhaân cuûa xí nghieäp hôïp thaønh moät löïc löôïng ñaáu tranh ñoøi thöïc hieän yeâu saùch neáu khoâng hoï ngöøng laøm vieäc. Sôùm muoän gì roài oâng chuû cuõng phaûi ñaàu haøng neáu khoâng coâng vieäc kinh doanh seõ taøn luïi. Khoâng coøn nghi ngôø gì nöõa Coâng ñoaøn ñöôïc voõ trang baèng söùc maïnh ñình coâng ñaûm baûo ñöôïc quyeàn lôïi lôùn lao cho giai caáp coâng nhaân : löông cao hôn, soá giôø laøm vieäc ngaén hôn, ñieàu kieän laøm vieäc toát hôn vaø nhaø cöûa toát hôn. Taát nhieân, cuõng coù nhöõng trôû ngaïi, nguy haïi lieân quan ñeán ñình coâng. Thaäm chí khi ngöôøi ta thaønh coâng, hoï vaãn gaây neân nhieàu ñieàu ñau khoå cho coâng nhaân cuûa hoï, gaây thieät haïi lôùn cho doanh thöông vaø coâng nghieäp, vaø nhieàu ñieàu baát tieän, khoù khaên cho quaàn chuùng. Vaø khi hoï thaát baïi, hoï gaây neân ñieàu teä haïi hôn tröôùc. Ñoâi khi, nhöõng ngöôøi naøy cuõng khoâng chính ñansg vaø baïo haønh. Treân thöïc teá, ta coù theå noùi raèng gioáng nhö chieán tranh, ngöôøi thaønh coâng laïi laø vaät caûn caàn thieát trong tình traïng xaõ hoäi hieän nay. Chuùng thaät söï laø caùc cuoäc chieán coâng nghieäp. Ñoâi luùc chieán tranh cuõng raát quan troïng, nhöng luùc naøo cuõng laø tai bieán, vaø baõi coâng cuõng gioáng vaäy. Ñoù thaät söï laø ñieàu may maén khi caùc ngaønh coâng nghieäp tranh caõi nhau vaø caùc cuoäc caõi coï mang tính quoác teá ñeàu ñöôïc giaûi quyeát baèng phöông phaùp troïng taøi. TÖØ MÔÙI : 1. on certain conditions /4n 's3:tn ,k6n'di~n/ : vôùi nhöõng ñieàu kieän naøo ñoù 2. to be forbidden /f6'bid6n/ (v) : bò caám 3. to be put down /put d6$n/ (v) : bò ñaøn aùp, daäp taét 4. by force /f0:s/ : baèng vuõ löïc, baèng baïo löïc 5. to come into fashion /k^m 1ntu 'f%~n/ (v) : trôû neân löu haønh, trôû neân hôïp thôøi 6. combination /,k4mbi'nei~n/ (n) : söï keát hôïp 7. at the mercy of /%t 56 'm3:s1 4v/ : bò... tuøy yù xöû trí 8. wages /weid2/ (n) : löông, tieàn coâng 9. no match for /n6$ m%t~ f0:/ : khoâng ñòch laïi vôùi... 10. influential /influ'en~l/ (adj) : coù nhieàu theá löïc 11. to agree to /6'9ri:/ (v) : ñoàng yù, thuaän vôùi 12. trade union /tre1d 'ju:nj6n/ (n) : coâng ñoaøn, nghieäp ñoaøn 13. to be kicked out /k1kt a$t/ (v) : ñaù ra khoûi, sa thaûi 14. to give in /91v 1n/ (v) : nhöôïng boä 15. armed /@:md/ (adj) : ñöôïc voõ trang 16. connected with... /k6'nektid/ : lieân quan, lieân heä tôùi 17. unjustifiable /^n'd2^st1fa16bl/ (adj) : khoâng hôïp lyù, khoâng chính ñaùng 18. tyrannical /ti'r%nikl/ (adj) : chuyeân cheá, baïo haønh 19. calamity /k6l'%m6ti/ (n) : tai hoïa, tai bieán 20. arbitration /@:bi'trei~n/ (n) : söï phaân xöû

48. MORE HASTE, LESS SPEED CAØNG VOÄI CAØNG CHAÄM OUTLINE 1. The meaning of the proverb - the more nurry the less success. 2. It is a warning against impatience. 3. Illustrations : (a) In any work, like building a house. (b) In making important decisions. (c) In education. This proverb seemts as first sight1 to be a contradiction2 in terms3 : for " haste " and " speed " mean the same, namely, swift movement. So that the saying would seem to mean, the more you hurry the less quickly you will go - which seems absurd4. However, the word "speed" has got another shade of meaning, which has how almost gone out of use ; but we find it still in such phrases, as " to speed5 the parting guest "and" God speed you !" In such phrases, "to speed" means to wish a person a quick and prosperous journey, or to give him success in what he undertakes. If we take "speed" here with this meaning the proverb says - The more you hurry, the less successful you will be ; the more anxious you are to finish a piece of work6 quickly, the less likely you are to do it well. The proverb is therefore a warning7 against impatience, and eagerness to get a task done quickly. To do a thing thoroughly8 and well takes time and thought and patience ; and if we hurry matters in our impatience to get them over, we shall fail in our work. This truth can be illustrated in several ways. I once saw an unfinished house that the local people called " Smiths Folly " It was so called because a certain Mr. Smith began to buid himself a fine mansion9 ; but before he had got the walls half way up, his money was exhausted10 and he had to leave it as it was, a standing example of undertaking a thing without carefully calculating what it would cost. If he had not been in too great a hurry to begin before counting the cost, he might have succeeded in building and finishing a less pretentious11 house. It is a great mistake to make important decisions in a hurry12. We should wait and think the matter over thoroughly, and not decide until our minds are quite clear. Second thoughts are best. If we act in haste13 we may regret14 our decision all the days of our life. " Marry in haste, repent15 at leisure " . So in learning and education, hurry defeats its own object. Students sometimes want to fly before they can walk ; to get degrees16 before they are fit for the Matriculation examination17. Hurry in learning leads to scamped18 lessons, and superficial19 knowledge. A thorough education must always be a slow and patient business. Thoaït nghe, caâu tuïc ngöõ ñöôøng nhö maâu thuaãn bôûi caùc töø "haste", "speed" coù chung nghóa, chæ vieäc laøm nhanh choùng. Lôøi noùi treân coù nghóa raèng baïn caøng voäi baïn caøng toán theâm thôøi gian. Ñieàu naøy döôøng nhö phi lyù. Tuy nhieân töø "speed" coøn moät nghóa khaùc maø döôøng nhö khoâng söû duïng nöõa. Tuy nhieân chuùng ta vaãn tìm thaáy nghóa ñoù ôû ñaây nhö laø "Chuùc thöôïng loä bình an, ngöôøi ta seõ ñoaùn raèng "vaø Chuùa seõ phoø hoä baïn". Trong caùc thaønh ngöõ nhö vaäy "speed" coù nghóa laø ch uùc 1 ngöôøi hay moät cuoäc haønh trình khoûe maïnh hoaëc ñem ñeán thaønh coâng. Neáu chuùng ta theo nghóa naøy cuûa "speed" caâu tuïc ngöõ seõ laø

baïn caøng voäi vaøng, baïn caøng thaønh ñaït. Baïn caøng noân noùng hoaøn taát moät döï aùn, baïn seõ laøm vieäc teä haïi hôn. Do vaäy, caâu tuïc ngöõ laø lôøi caûnh caùo tính noân noùng, muoán laøm vieäc cho xong. Muoán laøm moät coâng vieäc hoaøn chænh, caàn phaûi coù thôøi gian ñeà ñaàu tö vaø kieân nhaãn. Neáu noân noùng voäi vaøng laøm cho xong, chuùng ta seõ thaát baïi. Coù theå minh hoïa söï thaät naøy baèng nhieàu caùch. Khi ta thaáy moät ngoâi nhaø xaây dôû dang, ngöôøi haøng xoùm seõ goïi laø "Smiths Polly" - "Ngu nhö Smith". Sôû dó goïi nhö vaäy bôûi vì coù oânt Smith naøo ñoù töï xaây moät caên nhaø, nhöng xaây ñöôïc nöõa böùc töôøng, tieàn caïn laøm oâng phaûi ñeå dôû dang. Ñaây laø moät tröôøng hôïp ñieåm hình aùm chæ vieäc laøm khoâng tính toaùn kyõ. Neân anh ta khoâng quaù voäi vaøng tröôùc khi coù ñuû tieàn. Anh ta coù theå ñaõ xaây xong ngoâi nhaø. Thaät sai laàm lôùn khi ñöa ra quyeát ñònh quan troïng moät caùch voäi vaøng. Chuùng ta phaûi chôøi ñôïi, xem xeùt vaán ñeà kyõ cho ñeán luùc taâm trí ta thoâng suoát vaán ñeà ñoù. Toát nhaát laø neân suy nghó kyõ neáu chuùng ta tieán haønh voäi vaøng, seõ hoái tieác veà laâu veà daøi". Vì theá trong neàn giaùo duïc vaø hoïc vaán, voäi vaøng seõ ñaùnh baïi muïc ñích cuûa noù. Sinh vieân ñoâi khi muoán bay tröôùc khi bieát ñi, muoán laáy baèng ñaïi hoïc tröôùc khi thi tuù taøi. Haáp taáp trong vieäc hoïc ñöa ñeán hoïc haønh chaúng ra gì, chæ coù kieán thöùc noâng caïn maø thoâi. Neàn giaùo duïc hoaøn chænh bao giôø cuõng töø toán vaø kieân trì. TÖØ MÔÙI : 1. at first sight /%t f3:st sa1t/ : thoaït môùi nhìn 2. contradition /k4ntr6'dik~n/ (n) : söï maâu thuaãn - contradictory (adj) 3. term /t3:m/ (n) : töø ngöõ, caâu noùi 4. absurd /6b's3:d/ (adj) : phi lyù, khoâng hôïp lyù 5. to speed /spi:t/ (v) : chuùc... thöôïng loä bình an (nghóa trong baøi) 6. a piece of work /6 p1:s 4v w3:k/ (n) : coâng vieäc, moät taùc phaåm 7. warning (against) /w0:nin9/ (n) : lôøi caûnh caùo (ñoái vôùi) 8. thoroughly /'8^r6li/ (adv) : hoaøn toaøn 9. mansion /'m%n~n/ (n) : caên nhaø, bieät thöï, tö thaát 10. exhausted /i9'z0:stid/ (adj) : caïn, heát saïch, khaùnh kieät 11. pretentious /pri'ten~6s/ (adj) : coù veõ phoâ tröông, kieâu caêng 12. in a hurry /1n 6 'h^r1/ : moät caùch voäi vaõ 13. in haste (in a hurry) /1n he1st/ : voäi vaõ, haáp taáp 14. to regret /ri'9ret/ (v) : aân haän, tieác (n) söï aân haän 15. to repent /ri'pent/ (v) : saùm hoái, hoái haän 16. to get degrees /9et d1'9r1:z/ (v) : laáy vaên baèng 17. Matriculation examination /m6,trikj$lei~n 19,z%mi'rei~n/ (n) : kyø thi ñaïi hoïc 18. scamped (p. a) /sk%mp/ (adj) : hôøi hôït, chaúng ra gì 19. superficial /su:p6'ti~l/ (adj) : chæ coù beà maët, noâng caïn

49. MAN'S USE OF THE FORCES OF NATURE LOAØI NGÖÔØI DUØNG SÖÙC MAÏNH CUÛA THIEÂN NHIEÂN OUTLINE 1. Wind. 2. Water. 3. Fire. 4. Steam. 5. Electricity. What distinguishes1 man from all other living creatures is his superior2 intelligence, which has enabled him not only to subdue them, but to catch and tame3 and use for his own purposes such great forces of nature as wind, water, fire, steam and electricity. By means of wind-mills, he forces the wind to grind his corn and drain4 wet land and raise water by pumps5. Long ago he forced the winds to carry him in his ships cross the sea by the ingenious6 invention of sails. In the same way he makes water drive the machinery in his mills and factories. Before the discovery of the power of steam, most of the mills in England were driven by water power. And today in America the great Niagara Falls supply power to many factories and to the machinery that generates7 electricity. A good example in India is the Cauvery Falls in South India, which supply electric power to Mysore and Bangalore, ninety miles away. Man very early discovered the useful power of fire, and used it to cook his food, to smelt8 metals like bronze, iron, gold and silver, and to supply him with artificial heat. And to day, to see a great iron - foundry9 with its huge furnace pouring out white hot10 molten11 metal, is to have an awe - inspiring12 vision of the power of man over such a terrible force as fire. Fire, also, applied to water, gives man steam - the great motive power13 of the world. The discovery of the expansive power of steam to the invention of the steam - engine, which has revolutionised our social and industrial life. From it have come the railway, the steamship, the great factory with its steam - driven14 machinery ; and from these, the great towns, the large industries, and the widespread commerce of the modern world. Lastly, man has captured and tamed the lightning ; and to day we live in the age of electricity, as the 19th century was the age of steam. By electricity men have given themselves artificial light ; they can send messages by telegraph and cable all over the world ; they can speak to each other at a distance by the telephone ; and now by wireless they can speak to and hear each other right across the globe. Caùi phaân bieät con ngöôøi vôùi caùc loaøi sinh vaät soáng khaùc laø trí thoâng minh sieâu vieät cuûa con ngöôøi ñaõ giuùp anh ta khuaát phuïc ñöôïc caùc loaøi vaät, nhöng phaûi baét chuùng ñem ñi thuaàn hoùa, roài duøng vaøo muïc ñích rieâng nhö söû duïng söùc maïnh lôùn lao cuûa thieân nhieân : gioù, nöôùc, löûa, hôi nöôùc vaø ñieän. Nhôø coái xaây gioù, con ngöôøi söû duïng gioù ñeå xaây ngoâ vaø ruùt nöôùc khoûi vuøng ñaát aåm öôùt ñoàng thôøi bôm nöôùc baèng oáng bôm. Caùch ñaây laâu laém roài, bieån xuaát hieän tröôùc khi coù phaùt minh taøi tình veà thuyeàn buoàm.

Gioáng nhö vaäy, con ngöôøi duøng nöôùc ñeå chaïy maùy ôû caùc phaân xöôûng. Tröôùc khi khaùm phaù ra naêng löôïng hôi nöôùc, caùc nhaø maùy ôû Anh ñaõ xöû duïng söùc nöôùc. Ngaøy nay, thaùc nöôùc Ni-ga-ra ôû Myõ cung caáp naêng löôïng cho nhieàu nhaø maùy vaø maùy phaùt ñieän. Moät ví duï ñieån hình nöõa laø thaùc nöôùc Ca-vô-ri ôû mieàn nam AÁn Ñoä cung caáp ñieän cho hai thaønh phoá lôùn Mysore vaø Bangalore, caùch xa 90 daëm. Con ngöôøi cuõng sôùm khaùm phaù ra coâng duïng cuûa nhieät löôïng, söû duïng ñeå naáu aên, naáu chaûy kim loaïi nhö ñoàng, saét, vaøng vaø baïc ; ñem ñeán cho con ngöôøi söùc noùng nhaân taïo. Ngaøy nay muoán xem xöôûng ñuùc saét lôùn coù nhöõng loø luyeän kim khoång loà laøm kim loaïi noùng chaûy thaønh chaát loûng noùng traéng xoùa, phaûi coù söùc nhìn maïnh meõ cuûa ngöôøi coù naêng löïc chòu ñöôïc söùc noùng khuûng khieáp cuûa löûa. Ñaàu tieân con ngöôøi vaän duïng nöôùc taïo hôi nöôùc - ñaây laø ñoäng löïc lôùn cuûa theá giôùi. Vieäc phaùt minh ra naêng löôïng hôi nöôùc ñaõ ñöa ñeán phaùt minh ra maùy chaïy hôi nöôùc maø gaàn nhö laøm bieán ñoäng caû cuoäc soáng coâng nghieäp laãn ñôøi soáng xaõ hoäi. Töø naêng löôïng hôi nöôùc môùi naûy sinh ra ñöôøng ray xe löûa, taøu thuûy chaïy baèng hôi nöôùc, caùc xí nghieäp lôùn coù maùy chaïy baèng hôi nöôùc. Roài nhöõng thaønh phoá lôùn. Caùc ngaønh coâng nghieäp phaùt trieån roäng khaép. Vaø ngaønh thöông maïi trong theá giôùi hieän ñaïi ñaõ roäng môû. Cuoái cuøng, con ngöôøi ñaõ naém baét vaø thuaàn hoùa ñöôïc aùnh saùng. Ngaøy nay chuùng ta soáng trong thôøi ñaïi aùnh saùng, cuõng nhö theá kyû 19 laø thôøi ñaïi hôi nöôùc. Coù ñieän, con ngöôøi coù ñöôïc aùnh saùng nhaân taïo. Hoï coù theå gôûi thoâng ñieäp baèng ñieän baùo, baèng daây caùp ñi khaép theá giôùi ; coù theå noùi chuyeän vôùi nhau qua ñieän thoaïi. Vaø ngaøy nay, vôùi voâ tuyeán ñieän, con ngöôøi coù theå noùi vaø nghe ñöôïc treân khaép ñòa caàu. TÖØ MÔÙI : 1. to distinguish /di'sti7wi~/ (v) : phaân bieät. - distinction (n) 2. superior /su:'pi6ri6(r)/ (adj) : öu vieät, sieâu vieät 3. to tame /teim/ (v) : thuaàn hoùa, thuaàn phuïc 4. to drain /drein/ (v) : ruùt (nöôùc), taùt caïn nöôùc 5. pump /p^mp/ (n) : caùi bôm (v) bôm 6. ingenious /in'd2i:ni6s/ (adj) : taøi tình, möu trí 7. to generate /d2en6reit/ (v) : phaùt sinh (ñieän löïc) 8. to smelt /smel/ (v) : ñuùc (kim loaïi), dung hoùa, cheá luyeän 9. iron-foundry /'ai6n 'fa$ndr1/ (n) : xöôûng ñuùc saét 10. white-hot /wa1t h4t/ (adj) : nhieät ñoä noùng traéng (cöïc kyø noùng) 11. molten (p. a) /'m6$lt6n/ (adj) : (ñaõ chaûy thaønh chaát) loûng 12. awe-inspiring /0: in'spai6ri7/ (adj) : khuûng khieáp, deã sôï 13. motive power /'m6$tiv 'p6$6(r)/ (n) : ñoäng löïc 14. steam-driven /sti:m drivn/ (adj) : ñöôïc chuyeån ñoäng baèng hôi nöôùc

50. THE CONDITION OF TRUE FRIENDSHIP ÑIEÀU KIEÄN VEÀ TÌNH BAÈNG HÖÕU CHAÂN THAÄT OUTLINE Introduction : - Friendship a rare thing, and not all are capble of1 it. Conditions of friendship : 1. Unselfish love. 2. Constancy. 3. Loyalty. 4. Mutual confidence. 5. Mutual sympathy. Every one has a number of acquaintances2 ; but no one has many friends. For true intimate friendship is not common ; and there are many people who seem to be incapable of it. For a friendship to be intimate and lasting, both the friends must have some very special qualities. First comes unselfish love, which is the very essence3 of friendship. A man who is engrossed4 in his own interests and feelings may, no doubt, like to have an unselfish friend who will admire him, serve him and always study his interests. But friendship is a two-sided5 affair, and lives by give- and - take and no friendship can last long which is all give on one side and all take on the other. A selfish person is incapable of true friendship. The love and service must be mutual6. Constancy7 is another important condition of friend - ship. But some people are constituonally fickle8. They take up an interest with enthusiasm, but they soon tire of9 it, and feel the attraction of some new object. Such changeable and uncertain people are constitutionally incapable of a lifelong friendship with any one. Two friends must be loyal to each other, and they must know each other so well that there can be no suspicions10 between them. We do not think much of a man that dares not stand up for his friend when he is criticised behind his back ; nor of the man who readily believes rumour and gossip against his friend. Suspicious natures and those who are easily influenced by11 reports and whispers12 can never make good friends, There must be implicit13 confidence between friends, so that each can feel that he can tell the other his most intimate secrets without any fear of his being misunderstood or betrayed14. But there are talkative and communicative people, who cannot keep a secret, either their own or those of others, to save their lives ; and such will never keep a friend long. Lastly, there must be perfect sympathy between friends - sympathy with each other's aims, likes, joys sorrows, pursuits and pleasures. And where such mutual sympathy does not exist, frienship is impossible. But, there is "a friend that sticketh closer than a brother" Moãi ngöôøi trong chuùng ta ñeàu coù baïn beø nhöng hieám khi coù nhieàu baïn. Ñoái vôùi tình baïn chaân thaät khoâng nhieàu, vaø nhieàu ngöôøi khoâng ñaùp öùng ñöôïc khaû naêng ñoù. Moät tình baïn chaân thaät, vöõng beàn phaûi coù nhöõng tính caùch ñaëc bieät ôû hai ngöôøi laø baïn cuûa nhau. Tröôùc tieân ñoù phaûi laø tình yeâu khoâng ích kyû maø raát caàn thieát cho tình baïn. Khoâng nghi ngôø gì nöõa, ngöôøi quaù chaêm chuù vaøo sôû thích vaø tình caûm cuûa baûn thaân seõ thích coù moät tình baïn khoâng ích kyû, toân troïng, phuïc vuï vaø hoïc hoûi ôû anh ta. Nhöng tình baïn laø vieäc

song phöông giöõa cho vaø nhaän. Khoâng moät tình baïn naøo coù theå beàn vöõng chæ coù cho khoâng vaø nhaän khoâng maø thoâi. Ngöôøi ích kyû khoâng theå laøm ngöôøi baïn chaân thaät. Tình yeâu vaø coâng vieäc phaûi coù qua coù laïi. Loøng trung thöïc laø ñieàu kieän quan troïng nöõa cuûa tình baïn. Cuõng coù ngöôøi thöôøng thay ñoåi yù kieán, quan taâm ñeán coâng vieäc vôùi loøng haêng say roài sau ñoù laïi chaùn naûn, thích laøm coâng vieäc môùi. Ngöôøi hay thay ñoåi yù kieán, khoâng coá ñònh khoâng theå laøm moät ngöôøi baïn trung thaønh laâu daøi vôùi baát cöù ai. Hai ngöôøi phaûi laø nhöõng ngöôøi baïn chung thuûy vôùi nhau, hieåu veà nhau khoâng coù ñieàu nghi ngôø laãn nhau. Chuùng ta khoâng baøn ñeán ngöôøi khoâng coù gan ñöùng ra beânh vöïc baïn mình khi baïn bò chæ trích sau löng. Hay ngöôøi deã tin vaøo lôøi ñoàn vaø chuyeän ngoài leâ ñoâi maùch veà baïn mình. Ngöôøi coù baûn tính nghi ngôø deã bò aûnh höôûng bôûi nhöõng lôøi noùi laïi, noùi thaàm cuûa keû khaùc, seõ khoâng bao giôø laø ngöôøi baïn toát ñöôïc ! Giöõa nhöõng ngöôøi baïn, baïn phaûi coù loøng tin töôûng tuyeät ñoái, ñeå ngöôøi baïn cuûa baïn caûm thaáy raèng anh ta coù theå thoå loä vôùi baïn veà nhöõng ñieàu thaàm kín nhaát cuûa anh ta maø khoâng sôï bò hieåu laàm, hay bò phaûn boäi. Nhöng coù nhöõng ngöôøi laém chuyeän, laém moàm khoâng bieát giöõ mieäng veà vieäc rieâng hay vieäc cuûa ngöôøi khaùc ñeå giöõ laáy cuoäc soáng cuûa hoï. Ngöôøi nhö theá seõ khoâng coù tình baïn laâu beàn. Cuoái cuøng, giöõa baïn beø vôùi nhau phaûi coù söï thoâng caûm hoaøn toaøn, thoâng caûm vôùi muïc ñích cuûa ngöôøi khaùc, thoâng caûm vôùi sôû thích, nieàm vui vaø noãi buoàn, nhöõng öôùc voïng vaø nhöõng haøi loøng cuûa baïn beø. Moät söï ñoàng caûm nhö theá maø khoâng toàn taïi, cho duø nôi ñaâu cuõng khoâng coù ñöôïc moät tình baïn thaät söï ! TÖØ MÔÙI : 1. to be capable of /'ke1p6bl 4v/ (adj) : coù theå, coù tö caùch 2. acquaintance /6'kwe1nt6ns/ (n) : baïn beø, choå quen bieát 3. essence /'esns/ (n) : baûn chaát, yeáu toá 4. to engross /1n'9r6$s/ (v) : quaù chaêm chuù, ñeå taâm vaøo 5. two - sided /tu: 'sa1d1d/ (adj) : coù hai maët, song phöông 6. mutual /'mju:t~$6l/ (adj) : hoã töông, coù ñi coù laïi 7. constancy /’k4nst6ns1/ (n) : loøng trung thaønh, söï baát bieán 8. fickle /'f1kl/ (adj) : hay thay ñoåi yù kieán 9. to tire of /'ta16 4v/ (v) : chaùn - to be tired of : laáy laøm chaùn 10. suspicion /s6'spi~6s/ : tính hoaøi nghi, nghi kî 11. to be influenced by /'1nflu6nst ba1/ (adj) : bò aûnh höôûng bôûi 12. whisper /’w1sp6/ (n) : lôøi noùi thaàm (v) noùi thaàm 13. implicit /1m'pl1s1t/ (adj) : hoaøn toaøn, tuyeät ñoái, ngaám ngaàm 14. betrayed /b1'tre1t/ (adj) : bò phaûn boäi - to betray /bi'trei/ : phaûn boäi

51. A STITCH IN TIME SAVES NINE CAÉP THÔØI GIAÛI QUYEÁT ÑÔÕ TOÁN COÂNG SAU NAØY OUTLINE 1. The danger of neglecting the small beginnings of evil. 2. The neglect of small ailments1 may lead to loss of life. 3. Bad habits begin with little indulgences1. This proverb emphasises3 the importance of little things, and the danger of neglecting the insignificant4 beginnings of evil. It means that if we promptly mend a small tear in our clothes when we first notice it, we shall prevent the tear from becoming a large hole, which it will take a lot of trouble, time and labour to repair. Many other illustrations5 of the same truth could be given. Sometimes the seeds of the Pipal tree get lodged in cracks in the masonry6 of a building, and take root and grow. When they are little plants, it is easy to pluck them up; but if they are allowed to remain, they become trees and split the building to pieces. A small hole in a canal embankment7 can be stopped up with very little trouble; but if it is neglected, it will widen into a great breach, which it will require much labour and expense to make good. As the old saying teaches, a kingdom may be lost by neglecting to replace a nail in a horse's shoe;" For want of8 a nail, the shoe was lost; for want of a shoe, the horse was lost; for want of a horse, the rider was lost; for want of the rider, the battle was lost : for want of the battle, the kingdom was lost." This lesson applies to matters of health. A man catches a cold, and thinking it a small matter, neglects it. It develops into pneumonia9, and he is dangerously ill for weeks, or even dies. If he had taken the cold in time he would have saved his life. It can be applied, too, to morals and charecter. No one acquires bad habits all at once. They all begin in small and apparently innocent10 indulgences. For example, drunkenness, or drugtaking. A drunkard11 begins by taking a glass of wine now and then12, and thinks nothing of it. But the desire and appetite13 for wine grows, until it becomes a craving14 and before he knows where he is, he has become a slave to drink. As a Japanese proverb says :"First the man takes a drink ; then the drink takes a drink ; then the drink takes the man." The safe way is to avoid the first glass. Inattention16 to details, and the neglect of small beginnings, have marred many a fine career. Tuïc ngöõ naøy nhaán maïnh ñeán taàm quan troïng cuûa coâng vieäc taàm thöôøng, vaø moái nguy cuûa vieäc taûng lôø nhöõng maàm moáng, caûn trôû töôûng nhö voâ haïi. Ñieàu ñoù coù yù nghóa raèng neáu chuùng ta vaù choã raùch ñuùng luùc phaùt hieän ñaàu tieân, seõ traùch ñöôïc noù seõ thaønh loã to sau naøy. Vaø chaéc chaén seõ maát nhieàu thôøi gian vaø coâng söùc cuûa baïn ñeå söûa vaù laïi. Coù raát nhieàu ví duï minh hoïa cho söï vieäc naøy. Coù khi nhöõng haït caây boà ñeà rôi xuoáng nhöõng keû cuûa neàn nhaø, seõ moïc reã lôùn leân. Luùc coøn laø caây con, deã nhoå leân. Nhöng neáu cöù ñeå vaäy, caây con seõ trôû thaønh caây lôùn vaø seõ laøm sup ñoå toøa nhaø. Moät loã nhoû treân bôø ñeâ coù theå gaây neân trôû ngaïi nhoû. Tuy nhieân neáu boû qua chuyeän nhoû naøy, loã nhoû ngaøy caøng roäng ra, seõ toán nhieàu coâng söùc vaø chi phí ñeå caûi thieän. Nhö moät lôøi noùi coå raèng moät oâng vua seõ maát ngai vaøng neáu khoâng thay ñeá cho moùng ngöïa. Vì thieáu ñinh, moùng ngöïa seõ rôùt ra ; vì thieáu moùng ngöïa, ngöïa seõ khoâng chaïy ñöôïc ; vì thieáu ngöôøi cöôõi ngöïa, cuoäc chieán seõ thaát baïi. Vaø vì thieáu ñaáu tranh, vua seõ maát ngai.

Baøi hoïc naøy aùp duïng cho caùc vaán ñeà söùc khoûe. Ngöôøi bò caûm cuùm, cöù cho raèng vieäc nhoû, boû qua. Nhöng cuùm seõ bieán chöùng thaønh beänh söng phoåi, nguy hieåm keùo daøi haøng tuaàn, thaäm chí cheát. Neáu phaùt hieän beänh cuùm ñuùng luùc, anh ñaõ baûo veä ñöôïc maïng soáng cuûa anh. Ñaây cuõng laø baøi hoïc ñaïo ñöùc vaø tính caùch. Khoâng theå cuøng moät luùc, töùc khaéc nhieåm caùc taät xaáu. Chuùng baét ñaàu töø vieäc quan taâm nhoû nhaët voâ tình. Ví duï, tính hay say röôïu, ma tuùy. Ngöôøi nghieän röôïu thænh thoaûng uoáng 1 ly röôïu, roài khoâng nghó ñeán uoáng nöõa. Nhöng ham muoán vaø theøm röôïu ngaøy moät taêng cho ñeán khi noù trôû neân theøm khaùt. Tröôùc khi anh ta bieát anh ta ñang ôû ñaâu, anh ñaõ trôû thaønh teân noâ leä cuûa vieäc uoáng röôïu, trôû thaønh con saâu röôïu. Tuïc ngöõ Nhaät Baûn coù caâu, "Tröôùc tieân anh ta uoáng 1 coác röôïu. Röôïu khieán anh ta uoáng them coác nöõa. Röôïu laøm anh say". Caùch an toaøn laø haõy traùnh ly röôïu ñaàu tieân. Khoâng ñeå yù ñeán chi tieát, boû queân caùc coâng vieäc ban ñaàu nhoû nhaët xem nhö ñaõ huûy hoaïi nhieàu ñieàu toát ñeïp ! TÖØ MÔÙI : 1. ailment /'eilm6nt/ (n) : beänh taät, söï ñau oám 2. indulgence /in'd^l96ns/ (n) : söï phoùng tuùng, tính hay chieàu theo sôû thích 3. to emphasize /'emf6saiz/ (v) : nhaán maïnh 4. insignificant /insi9'nifik6nt/ (adj) : khoâng quan troïng, voâ yù nghóa 5. illustration /,1l6stre1~n/ (n) : thí duï, söï chöùng minh 6. masonry /'me1s6nr1/ (n) : phaàn xaây döïng (neàn, töôøng) 7. embankment /im'b%7km6nt/ (n) : ñeâ, bôø ñeâ 8. for want of /f0:w4nt 4v/ : vì thieáu... 9. pneumonia /nju:'m6$ni6/ (n) : beänh söng phoåi 10. innocent /'in6snt/ (adj) : voâ toäi 11. drunkard /'dr^nk6d/ (n) : ngöôøi nghieän (ghieàn) röôïu 12. now and then /na$ %nd 5en/ (adv) : thænh thoaûng, ñoâi khi 13. appetite /,%p1ta1t/ (n) : söï thaáy ngon mieäng, muoán (aên, uoáng) 14. craving (n) : khaùt voïng, duïc voïng, 15. inattention /,in6'ten~n/ (n) : söï khoâng chuù yù, söï voâ yù 16. to mar /m@:(r)/ (v) : laøm xaáu, laøm haïi, huûy hoaïi

52. THE ENGLISH LANGUAGE BAØN VEÀ TIEÁNG ANH OUTLINE Introdution : - A knowledge of English is necessary for educated Indians. Reasons : 1. English is becoming the LINGUA FRANCA1 of India. 2. English is becoming a world language. 3. A knowledge of English necessary in trade, law and government service. 4. English is a noble language and possesses a great literalure When the English came to India, they of course, brought their language with them : and it has been spoken in India, more or less, for over a century and a half. At first, of course, very few Indians learnt it; but now it is spoken, written and read by large numbers, and is the medium2 of instruction in colleges and the upper classes of schools. Some object to the use of English, becausse we have our own languages; but English has become so necessary for educated people, that while we must cultivate our own tongues3, we must learn it and use it. It is not an easy language to learn, the spelling and pronunciation being very irregular; but its advantages are so great that we cannot well do without it. India is a continent of many nations, each having its own language. But India is on the way to becoming a united nation, and is feeling the need of a common tongue, for one of the chief obstacles in the way of its national unity is its diversity4 of tongues. Owing to historical reasons, English promises to be the common language or lingua fraca of India, at any rate for the educated classes; and every one who pretends5 to education will have to know it. There are Indian languages which might possibly become the common tongue of India, such as Urdu or Hindi; but English is to be preferred because it is already an international language6, and promises to become universal. Urdu and Hindi would be of no use to us outside India; but English would carry us all over the world. It will be a link between us and the rest of mankind. English is certainly necessary for any one entering government service, trade, or the legal profession. Lawyers cannot plead in the upper courts without it and any one in business of any pretensions8 soon finds he is handicapped9 if he does not know English. Lastly, English is a noble language, and possesses one of the finest literatures10 in the world. A knowledge of English introduces a man to some of the finest books ever written. It is a key to the "Kings' Treasuries," as Ruskin called books. Khi ngöôøi Anh ñeán AÁn Ñoä, dó nhieân hoï mang theo tieáng noùi cuûa mình. Hôn moät röôõi theá kyû, tieáng Anh ít nhieàu ñaõ thoâng duïng ôû AÁn. Thoaït ñaàu, raát ít ngöôøi AÁn bieát tieáng Anh. Nhöng ngaøy nay, tieáng Anh ñöôïc söû duïng roäng raõi, keå caû noùi, vieát, ñoïc, vaø trôû thaønh ngoân ngöõ daïy hoïc ôû caùc tröôøng ñaïi hoïc vaø caùc tröôøng phoå thoâng daønh cho taàng lôùp thöôïng löu. Moät soá moân hoïc söû duïng tieáng Anh, bôûi chuùng ta ai cuõng coù tieáng meï ñeû. Tuy nhieân vôùi ngöôøi Anh, hoï trôû neân quan troïng vì neàn hoïc vaán vaø giaùo duïc. Trong khi chuùng ta phaûi nuoâi döôõng tieáng meï ñeû, chuùng ta phaûi hoïc vaø söû duïng noù. Hoïc ngoân ngöõ raát khoù. Ñaùnh

vaàn vaø phaùt aâm khoâng theo qui taéc. Tuy nhieân, ngoân ngöõ coù raát nhieàu ñieàu kieän thuaän lôïi maø chuùng ta raát caàn ñeán noù. AÁn Ñoä laø moät chaâu luïc goàm nhieàu quoác gia. Moãi quoác gia coù ngoân ngöõ rieâng. Tuy nhieân AÁn Ñoä ñang treân ñöôøng hôïp nhaát caùc daân toäc, coù nhu caàu duøng moät tieáng noùi chung. Moät trong nhöõng trôû ngaïi chính cuûa vieäc thoáng nhaát caùc daân toäc laø söï baát ñoàng ngoân ngöõ. Coù nhöõng nguyeân lòch söû rieâng, tieáng Anh coù hy voïng laø tieáng noùi cho coäng ñoàng ngöôøi soáng ôû AÁn Ñoä, cho caùc taàng lôùp tri thöùc vaø cho moïi ngöôøi mong muoán hoïc hoûi ñeàu phaûi bieát tieáng Anh. Coù nhöõng ngoân ngöõ AÁn Ñoä coù khaû naêng trôû thaønh tieáng noùi chung cho AÁn Ñoä, nhö Urdu hay Hindi. Tuy nhieân tieáng Anh coù öu theá hôn vì noù ñaõ laø moät ngoân ngöõ quoác teá, höùa heïn trôû thaønh phoå bieán toaøn caàu. Urdu vaø Hindi khoâng ñöôïc söû duïng roäng raõi. Tieáng Anh giuùp chuùng ta ñi khoaép theá giôùi. Tieáng Anh seõ laø caàu noái giöõa chuùng ta vôùi nhöõng ngöôøi coøn laïi cuûa nhaân loaïi! Tieáng Anh chaéc chaén raát caàn cho nhöõng ai böôùc vaøo noäi caùc chính phuû, kinh doanh hay ngheà nghieäp hôïp phaùp. Luaät sö khoâng theå tranh caõi maø khoâng söû duïng ñeán noù trong Toøa aùn toái cao. Vaø baát cöù ai, trong ngheà thuaät cuûa mình cuõng nhaän thaáy bò caûn trôû lôùn neáu khoâng bieát tieáng Anh. Toùm laïi, tieáng Anh laø moât ngoân ngöõ cao qui , coù moät neàn vaên hoïc treân theá giôùi. Vôùi moät kieán thöùc tieáng Anh seõ giôùi thieäu con ngöôøi moät soá taùc phaåm hay nhaát töøng ñöôïc vieát. Ñoù laø chìa khoùa, môû caùc kho baùu cuûa caùc vì vua", nhö Ruskin ñaõ goïi saùch ! TÖØ MÔÙI : 1. lingua Franca = (frank language) /,l179w6'fr%7k6/ (n) : ngoân ngöõ thoâng duïng nhaát 2. medium /’m1:dj6m/ (n) : phöông tieän trung gian, ngoân ngöõ duøng ñeå (daïy hoïc) 3. tongue /t^7/ (n) : ngoân ngöõ 4. diversity /'da1'v3:s6t1/ (n) : tính ña daïng 5. to pretend /pr1'tend/ (v) : öôùc ao, mong muoán 6. international language /,1nt6'n%~6nl 'l%79w1d2/ (n) : quoác teá ngöõ 7. link /l17k/ (n) : maáu noái (v) noái vôùi nhau 8. pretension /pr1'ten~n/ (n) : ngaønh 9. to be handicapped /h%nd1k%pt/ (adj) : bò ôû theá baát lôïi (thieät thoøi) 10. literature /'l1tr6t~6/ (n) : neàn vaên chöông, vaên hoïc

53. HOPE HY VOÏNG Introduction : - Definition of hope. 1. We live by hope. 2. Our hopes must be reasonable. 3. A man's character is revealed by what he hopes for. It is scarcely necessary to define the word hope, for we all know what it means by experience. But it may be said that it is a combination of desire and expectation. We may desire something without expecting to get it; and we may expect something to happen that we certainly do not desire. But it is only when we expect to get what we desire, that we hope. It is natural for man to hope. The poet, Pope1, has put it well : "Hope springs eternal in the human breast : Man never is, but always to be, blest." That is, we rarely think we have all we desire now, but we think we shall have it sometime in the future. And it is well that hope has such a lot of vitality2 and is so hard to kill. As a great man said, "We live by hope" : it is hope that keeps us alive. When a man loses all hope, or falls into despair, he must die. We live a good deal in the future. On a dull day we comfort ourselves that it will be fine to morrow, and "wait till the clouds roll by". We bear up in illness, because we hope to get better. We endure misfortunes3, because we hope there's a better time coming. We work patiently at a dull task because we hope for the reward of our industry4. We do not sink under sorrow, because we hope for future happiness, and say to ourselves, "Sorrow may endure for a night, but joy cometh in the morning". We can even bear, injustice. When we can hope for vindication5 : and many are helped to endure an unhappy life here by the hope of a glorious immortality6. "Hope," says the Bible, "is the anchor of the soul". But our hopes must be reasonable, or they will lead to disillusionment7 and bitter disappointment8. It is only a baby that cries for the moon. For most of us to hope to be millionaires, or famous statesmen, or authors or kings, is simply silly. We learn by experience what we can reasonably hope for; and we shall only make ourselves miserable9 by hoping for impossibilities. Optimism10, which means hoping for the best, is much better than pessimism11, which means expecting the worst; but there is a foolish and uncritical optimism which leads to disaster12. We can tell a man's character by the things he hopes for. A man whose chief hope is lots of money, is selfish and greedy; a man who hopes only for pleasure, is shallow a man whose main hope is to be a better man, is already good. As one great teacher said. "Where your treasure is, there will your heart be also." Therefore. as another said, "Set your hearts upon things above, and not upon things beneath. Khoâng nhaát thieát phaûi ñònh nghóa töø naøy, vì taát caû chuùng ta ñeàu bieát baèng kinh nghieäm caùi noù coù nghóa. Nhöng coù theå noùi raèng ñoù laø söï keát hôïp giöõa mô öôùc vaø mong muoán. Chuùng ta coù theå mô öôùc ñieàu gì ñoù maø khoâng mong muoán coù ñöôïc, vaø chuùng ta coù theå mong muoán ñieàu naøo ñoù maø chuùng ta thaät söï khoâng mô öôùc ñeán. Chæ khi chuùng ta mong muoán coù ñöôïc caùi chuùng ta mô öôùc - ñoù môùi laø hy voïng.

Ngöôøi ta hy voïng laø ñeàu töï nhieân. Thi só Pope ñaõ töøng xaùc ñònh : "Nieàm hy voïng luoân thoån thöùc trong loàng ngöïc con ngöôøi Anh ta seõ khoâng bao giôø ñöôïc Chuùa ban phöôùc. Tröø khi anh phaûi coá gaéng ñeå coù ñöôïc ñieàu anh mong muoán". Raèng hieám khi chuùng ta coù ñöôïc taát caû ñieàu ao öôùc, nhöng chuùng ta seõ coù noù trong töông lai. Phaûi noùi raèng nieàm hy voïng coù söùc soáng lôùn, maïnh khoù dieät tröø. Nhö moät ngöôøi vó ñaïi coù noùi "Chuùng ta soáng baèng hy voïng", hy voïng raèng chuùng ta coøn soáng. Khi moät ngöôøi maát nieàm hy voïng hay rôi vaøo traïng thaùi tuyeät voïng. Ngöôøi ñoù seõ cheát. Chuùng ta soáng vì töông lai. Vaøo moät ngaøy aâm u , chuùng ta töï an uûi raèng ngaøy mai trôøi seõ ñeïp, vaø "haõy ñôïi cho nhöõng ñaùm maây cuoán troâi ñi". Chuùng ta chòu ñöïng caên beänh bôûi chuùng ta hy voïng seõ khaù hôn. Chuùng ta chòu ruûi ro, vì chuùng ta hy voïng moät cô may seõ ñeán. Chuùng ta kieân nhaãn laøm coâng vieäc nhaøm chaùn vì chuùng ta hy voïng vaøo phaàn thöôûng cuûa tính chaêm chæ. Chuùng ta khoâng chìm döôùi khoå ñau, vì chuùng ta hy voïng ôû haïnh phuùc töông lai, vaø töï nhuû raèng "coù theå toái nay laø ñau buoàn, nhöng ngaøy mai laïi laø nieàm vui". Thaäm chí chuùng ta coøn mang oan. Khi chuùng ta hy voïng ôû söï bieän minh. Hy voïng ôû söï baát dieät saùng ngôøi giuùp con ngöôøi, chòu ñöïng cuoäc soáng baát haïnh. Kinh thaùnh coù caâu, "nieàm hy voïng laø caùi neo cuûa taâm hoàn". Nhöõng nieàm hy voïng phaûi ñuùng, hôïp lyù neáu khoâng chính noù ñöa ñeán söï thöùc tænh vaø tuyeät voïng ñaéng cay. Ñoù chæ laø ñöùa treû khoùc ñoøi maët traêng. Ñoái vôùi chuùng ta, ai cuõng hy voïng trôû thaønh trieäu phuù, chính khaùch noåi tieáng, taùc giaû hay vua. Taát caû ñeàu voâ nghóa. Qua kinh nghieäm, chuùng ta bieát ñöôïc ñieàu chuùng ta hy voïng laø hôïp lyù. Vaø chuùng ta seõ chæ töï laøm khoå neáu hy voïng vaøo ñeàu khoâng theå ñöôïc. Chuû nghóa laïc quan nghóa laø hy voïng vaøo ñieàu toát ñeïp. Noù toát hôn chuû nghóa bi quan nhieàu, vì bi quan mong muoán ñieàu teä haïi nhaát. Tuy nhieân cuõng coù chuû nghóa laïc quan ngu ngoác khoâng phaùn xeùt deã daãn ñeán söï ñoå vôõ. Chuùng ta coù theå noùi tính caùch con ngöôøi döïa vaøo caùi anh ta kyø voïng. Ngöôøi coù kyø voïng coù laém tieàn laø ngöôøi ích kyû vaø ñoäc aùc. Ngöôøi vôùi nieàm hi voïng chính phaûi trôû thaønh ngöôøi toát hôn, ñoù laø ngöôøi toát. Nhö moät nhaø giaùo vó ñaïi coù noùi ,"Cuûa caûi cuûa baïn ôû ñaâu, taâm hoàn baïn cuõng seõ ôû ñoù". Moät ngöôøi khaùc cho raèng, "Haõy ñaët con tim baïn leân treân taát caû, vaø ñöøng ñeå beân döôùi". TÖØ MÔÙI : 1. Pope : Alexander Pope /p6$p/ (n) : thi só Anh (1688-1744) 2. vitality /va1't%l6t1/ (n) : söùc soáng ñoäng 3. misfortune /m1s'f0:t~u:n/ (n) : söï ruûi ro, baát haïnh 4. industry /'1nd6str1/ (n) : söï caàn maãn, chaêm chæ 5. vindication /,v1nd1'ke1~n/ (n) : söï bieän minh, bieän hoä 6. immortality /,1m0:'t%l6t1/ (n) : söï baát töû, baát dieät 7. disillusionment /,d1s1'lu:2nm6nt/ (n) : söï thöùc tænh, tieâu tröø aûo töôûng 8. disappointment /,d1s6'p01ntm6nt/ (n) : söï thaát voïng, böïc mình 9. miserable /'m1z6r6bl/ (adj) : khoå sôû, khoán khoå 10. optimism /'4pt1m1z6m/ (n) : chuû nghóa laïc quan 11. pessimism /'pes1m1z6m/ (n) : chuû nghóa bi quan 12. disaster /d1'z@:st6/ (n) : söï tai haïi, tai hoïa

54. INTEMPERANCE SAY SÖA RÖÔÏU CHEØ OUTLINE 1. Definition of temperance : moderation2 in the use of intoxicating3 liquors. 2. The evils of intemperance. 3. Intemperance a habit, that begins in small indulgences and becomes a craving. 4. Remedies. Temperance means properly self restraint in all desires, passions and appetites : self restraint in drinking. eating and fleshly passion4, the control of temper, pride, ambition and selfishness. But the word is generally used now in a restricted5 sense, and means self restraint in drinking, moderation in the use of intoxicating liquors; and intemperance means excess in this particular, or drukenness. Perhaps there is no vice that produces such terrible and widespread evils as the habit of drinking to excess. Sooner or later it wrecks a man's health and physical powers, and quickly shortens his life. It often ruins a man's worldly prospects and throws him out of employment to starve, for it affects the victim's mental powers, and makes steady industry impossible. It ruins homes, and breaks the hearts of the wife and parents, and ruins the lives of the children, of the drunkard. It often leads to crime; for many a man has committed6 murder in a drunken passion. And where the vice of intemperance is wide spread, it damages society as a whole7 by creating poverty, by lowering the morality of thousands, and by enfeebling the physique8 of children even before they are born. Like most habits, the drink habit begins in little indulgences. But the liking for alcoholic9 liquors grows in strength until it becomes a cruving, and at last a physical disease. Once the habit is established it is extremely difficult to break it. The craving, also, seems to be inherited; and for many people the only safe course is total abstinence10 from intoxicating drink in all forms; for if they once taste it, moderation is impossible. It is therefore a great social evil, and every means to check it, such as reducing the facilities of obtaining drink, the education of the young in the principles of temperance, and efforts to reclaim11 the drunkard, should be adopted by the State and private individuals. Ñieàu ñoä coù nghóa raèng bieát töï kieàm cheá moïi öôùc muoán, ñam meâ, vaø duïc voïng. Töï kieàm cheá uoáng röôïu, aên vaët vaø ham muoán sang troïng. Kieåm soaùt tính khí, loøng töï haøo, hoaøi baõo vaø tính chi ly. Nhöng ngaøy nay nhìn chung noù mang nghóa kieàm cheá", coù nghóa kieàm cheá uoáng röôïu, duøng röôïu khoâng boå. Vaø say söa röôïu cheø ñoàng nghóa laø quaù ñoä hay say bí tæ. Coù leõ khoâng coù söï vieäc naøo saûn sinh ra ñieàu teä haïi, laây lan baèng thoùi quen uoáng röôïu quaù möùc. Sôùm hay muoän noù cuõng seõ phaù hoaïi söùc khoûe vaø söùc maïnh theå chaát, vaø ruùt ngaén cuoäc soáng cuûa anh ta. Thöôøng thì noù laøm taøn luïi nhöõng trieån voïng lôùn lao cuûa con ngöôøi, ñöa ñaåy anh vaøo tình traïng cheát ñoùi. Bôûi noù taùc ñoäng ñeán naêng löïc trí tueä naïn nhaân, vaø khieán ngaønh coâng nghieäp khoâng theå oån ñònh ñöôïc. Röôïu cheø taøn phaù nhaø cöûa, laøm ñau loøng vôï vaø boá meï, taøn phaù cuoäc soáng cuûa treû, vaø cuûa keû say röôïu. Noù thöôøng daãn ñeán toäi aùc. Nhieàu ngöôøi phaïm toäi troäm caép trong tình traïng say. ÔÛ ñaâu coù tình traïng röôïu cheø

phaùt trieån, seõ taøn phaù toaøn boä xaõ hoäi baèng caùi ngheøo, baèng vieäc laøm suy ñoài ñaïo ñöùc, vaø baèng vieäc laøm suy nhöôïc cô theå cuûa treû ngay luùc môùi sinh ra. Cuõng nhö caùc thoùi quen, thoùi uoáng röôïu baét ñaàu töø luùc môùi phaùt sinh. Nhöng cuõng nhö röôïu phaùt trieån ñeán khi trôû thaønh taät beänh, ñeå roài cuoái cuøng mang beänh. Moät khi thoùi quen ñaõ hình thaønh, khoù maø ñaùnh ñoå ñöôïc noù. Söï theøm khaùt döôøng nhö ñöôïc di truyeàn. Ñoái vôùi nhieàu ngöôøi, caùch duy nhaát an toaøn laø tuyeät ñoái kieâng röôïu. Vì moät khi baïn neám thöû röôïu, baïn khoù maø giöõ ñieàu ñoä ñöôïc. Do ñoù moät xaõ hoäi thaät söï thöôøng duøng moïi bieän phaùp, phöông tieän ñeå thaêm doø nhö giaûm bôùt chaát kích thích uoáng nhieàu trong röôïu. Giaùo duïc treû con caùc nguyeân taéc ñieàu ñoä vaø coá gaéng chöõa beänh say cho moïi ngöôøi ñeàu ñöôïc chính phuû nhaø nöôùc vaø caùc coâng daân aùp duïng. TÖØ MÔÙI : 1. temperance /temp6r6ns/ (n) : söï ñieàu ñoä, tieát ñoä 2. moderation /,m4d6'rei~n/ (n) : söï tieát cheá 3. intoxicating /in't4ksikeltin9/ (adj) : laøm cho say söa 4. fleshly passion /’fle~l1 ‘p%~n/ : nhuïc duïc, ham meâ xaùc thòt 5. restricted /ri'striktid/ (adj) : haïn cheá, coù giôùi haïn 6. to commit /k6'mit/ (v) : phaïm (toäi) 7. as a whole /%s 6 h6$l/ : toaøn boä 8. physique /fi'zi:k/ (n) : voùc ngöôøi, theå löïc 9. alcoholic /'%lk6h4lik/ (adj) : coù chaát coàn - alcohol, (n) : coàn 10. to reclaim /ri'kleim/ (v) : chöõa (beänh ghieàn röôïu), giuùp (ngöôøi nghieän) cai, chöøa...,caûi taïo.

55. WAR IS IT NECESSARY ? CHIEÁN TRANH COÙ CAÀN THIEÁT KHOÂNG ? OUTLINE 1. War is a terrible evil. 2. War is not necessary, and will be abolished1 when nations realise this. (a) To say war is necessary, is an argument of despair. (b) As civilized nations have abolished private wars, all nations will abolish international wars. If war is necessary it is a necessary evil. Its evil is sometimes concealed for a time by its glamour2 and excitement but when war is seen in its reality, there is very little glory about it. At its best, it is a hideous3 calamity. Think of the awful loss of life, In the recent Great War, millions of men, women and children were killed, or died of disease, famine and untold4 sufferings. And a war generally sweeps away the strongest and best men of a country and leaves the aged, the weak and the unfit to carry on5 the race. Then think of the sorrow and suffering it causes to those whom it does not kill the widows, the fatherless, and the childless, who mourn for their dearest; the devastated homes and wrecked hearts. Think, too, of the destrution of property, the waste of wealth, the dislocation6 of trade and industry, the crushing7 burdens of taxation, the general upsetting8 of the social life of the nations. Finally, think of the international hatred and bitterness, that remain to be the seeds of more wars in the future. If war is such an evil, is it really necessary ? Few people will be found to defend war as a good thing, especially after the awful experience of the Great War 1914-18. But many, while admitting it as a terrible evil, will argue that it is necessary. They say that so long as human nature is human nature, there must be wars, and that no other way has been devised of settling national disputes. This is an attitude of despair. Men have found a way to abolish other great evils, such as slavery; and if they want to abolish war they can find a way to do that. If they want to abolish warthat is the centre of the problem. "Where there's a will there's a way." In old days there were within a nation blood-feuds9, duels, private wars, and private revenge. So long as these things existed, law and order, and security of life and property, were impossible. Civilized nations10 have abolished them all; and for private wars have substituted11 the law courts and the police. They have abolished private wars, because they felt the absolute necessity12 of doing so; and the nations will find a way of abolishing international wars when they have become sufficiently impressed with the necessity of doing so, and will adopt courts of arbitration to settle their disputes. When once the world believes that wars are not only evil, but also necessary, war will cease. Neáu chieán tranh caàn thieát, ñoù laø haønh ñoäng sai laàm caàn thieát. Vieäc laøm gaây caûn trôû cuûa noù ñoâi khi ñöôïc che ñaäy taïm thôøi bôûi söï haøo nhoaùng vaø thích thuù cuûa noù. Nhöng khi ngöôøi ta thaáy roõ baûn chaát cuûa chieán tranh, döôøng nhö noù hoaøn toaøn maát ñi veû raïng rôõ. ÔÛ moät möùc ñoä nhaát ñònh, chieán tranh laø tai öông ñaùng sôï, laø nhöõng yù töôûng maát maùt lôùn cuûa cuoäc soáng. Trong cuoäc Ñaïi chieán vöøa qua, haøng trieäu ngöôøi ñaøn oâng, phuï nöõ, treû em ñaõ naèm xuoáng, hay cheát vì beänh hoaïn, vì ñoùi khaùt vaø vì ñau khoå voâ keå. Vaø chieán tranh nhìn chung ñaõ laáy ñi nhöõng con ngöôøi maïnh nhaát, toát ñeïp nhaát cuûa ñaát nöôùc, ñeå laïi nhöõng

ngöôøi giaø yeáu khoâng ñuû söùc ñeå tieáp tuïc. Noùi ñeán chieán tranh laø noùi ñeán noãi buoàn, ñau khoå ñaõ gaây ra cho nhöõng ngöôøi trôû thaønh goùa phu, nhöõng ngöôøi khoâng coù cha , nhöõng ngöôøi khoâng con con caùi. Nhöõng ngöôøi thöông tieác ngöôøi thaân, xoùt xa caûnh nhaø bò taøn phaù vaø khoå ñau vì nhöõng traùi tim röôùm maùu. Noùi ñeán chieán tranh cuõng laø noùi ñeán söï taøn phaù taøi saûn, söï laõng phí tieàn cuûa, söï ñaûo loän thöông maïi vaø coâng nghieäp, laø nhöõng gaùnh naëng thueá maù, söï ñaûo loän ñôøi soáng xaõ hoäi ôû caùc quoác gia. Vaø cuoái cuøng, laø noùi ñeán loøng haän thuø giöõa caùc daân toäc maø seõ laø haït gioáng cho caùc cuoäc chieán khaùc trong töông lai. Neáu chieán tranh laø moät ñieàu teä haïi ñeán vaäy. Thaät söï noù caàn thieát laém khoâng ? Moät soá ngöôøi xem chieán tranh laø moät ñieàu toát ñeïp, ñaëc bieät laø sau kinh nghieäm khuûng khieáp cuûa cuoäc Ñaïi chieán 1914-1918. Trong khi nhieàu ngöôøi phaûn ñoái chieán tranh, xem ñoù nhö laø ñieàu caûn trôû toài teä. Cuõng khoâng ít ngöôøi caõi laïi raèng chieán tranh raát caàn thieát. Hoï cho raèng tính töï nhieân cuûa con ngöôøi voán laø baûn chaát cuûa hoï. Do ñoù phaûi coù chieán tranh. Vaø khoâng coøn caùch naøo khaùc ñöôïc nghó ra ñeå giaûi quyeát caùc cuoäc tranh chaáp cuûa caùc quoác gia. Ñaây laø moät thaùi ñoä coi thöôøng. Con ngöôøi ñaõ tìm ra caùch ñaùnh ñoå caûn trôû lôùn cuûa hoï, nhö söï chieám höõu noâ leä. Vaø neáu con ngöôøi muoán daùnh ñoå chieán tranh voán laø coát loõi cuûa vaán ñeà. "ÔÛ ñaâu coù yù chí, ôû ñoù coù con ñöôøng". Tröôùc ñaây, trong moät quoác gia coù söï tranh giaønh doøng hoï, söï tranh chaát tay ñoâi, chieán tranh caùc nhaân, söï traû thuø rieâng tö. Nhöõng ñieàu naøy caøng toàn taïi, luaät phaùt, traät töï cuõng nhö ñieàu kieän baûo ñaûm cuoäc soáng vaø taøi saûn khoâng theå coù ñöôïc. Caùc quoác gia vaên minh ñeàu deïp boû taát caû nhöõng trôû ngaïi naøy. Vaø vì caùc cuoäc ñuïng ñoä caù nhaân ñaõ thay theá toøa aùn phaùp luaät vaø caûnh saùt neân caùc quoác gia ñaõ huûy boû toaøn boä caùc cuoäc ñaáu tranh caù nhaân, vaø hoï caûm thaáy caàn thieát phaûi laøm nhö vaäy. Vaø caùc quoác gia seõ tìm ra con ñöôøng ñaùnh ñoå chieán tranh giöõa caùc nöôùc. Khi hoï coù ñuû nhaän thöùc söï caàn thieát phaûi laøm ñieàu ñoù, vaø seõ nhìn nhaän toøa aùn laøm troïng taøi ñeå giaûi quyeát caùc cuoäc tranh chaáp. Moät khi theá giôùi tin raèng chieán tranh khoâng chæ laø trôû ngaïi maø coøn quan troïng. Chieán tranh seõ keát thuùc ! TÖØ MÔÙI : 1. to abolish /6'b4l1~/ (v) : pheá chæ, pheá tröø loaïi boû 2. glamour /'9l%m6/ (n) : veû haøo nhoaùng beà ngoaøi; ma löïc 3. hideous /'h1d16s/ (adj) : ñaùng sôï, ñaùng gheùt, gheâ tôûm 4. untold /^n't6$ld/ (adj) : khoâng taû xieát, voâ soá 5. to carry on /'k%r1 4n/ (v) : tieáp tuïc 6. dislocation /,d1sl6'ke1~n/ (n) : söï thay ñoåi (ñaûo loän) vò trí 7. crushing /'kr^~17/ (adj) : troäi hôn, aùp ñaûo 8. to upset /^p'set/ (v) : ñaûo loän 9. bloodfeud /'bl^d'fju:d/ (n) : moái thuø truyeàn kieáp 10. civilized nation /’s1v1la1zd 'ne1~n/ (n) : quoác gia vaên minh 11. to substitute /'s^bst1tju:t/ (v) : thay theá 12. absolute necessity /'%bs6lu:t n1'ses6t1/ (n) : söï toái caàn

56. THE ADVANTAGES AND DISADVANTAGES OF BEING A MEMBER OF A LARGE FAMILY LÔÏI VAØ HAÏI KHI THUOÄC MOÄT GIA ÑÌNH LÔÙN OUTLINE 1. Advantages : (a) More social life. (b) Children help to train each other. (c) More mutual help1 in life 2. Disadvantages : (a) Each child gets less attention. (b) More quarreling. (c) Less inheritance. In a large family of brothers and sisters, there is plenty of fun and amusement and social life. An only child, who has no companion of its own age in the family, is a lonely child, and becomes old fashioned in its ways by always being with grown people. But in a large family, the children are happier, because they play together and keep each other young. Then, when there are many children they help to train each other. The older ones, who have received some discipline and education, show the younger ones, by precept2 and example, how to behave, and so relieve the parents of a lot of trouble. And a number of children growing up together rub the angles and corners off each other3. A man who has been brought up in a large family is less likely to be selfish, conceited, and awkward in society, than one who has had brothers and sisters to take the vanity4 and shyness out of him. A young man who is the member of a large family has ready made for him a big circle of friends, who take an interest in his welfare, and are ready to help him in his career. He will have elder brothers who are settled in life, who can help him to find congenial5 employment, and advise him from their own experience. He will never be alone in the world. On the other hand, there are certain disadvantages The parents cannot give so much individual attention to each child when there are so many children to care for. When there are onlly two or three, each one can be studied and trained much more efficiently; but when there are many, each child is lost in the crowd. Probably, too, there is more quarrelling. The children have different dispositions6. and they will not always agree ; A large family is not always a united ; family; and it may split up into factions. A quarrel between brothers is often worse than one between friends or acquaintances. Lastly, a member of a large family has less of worldly goods to inherit from his father. A small patrimony7 divided between two or three may give each a comfortable income, but the share of each son in a large family may be a small pittance8. Trong moät gia ñình lôùn coù ñoâng anh chò em, coù raát nhieàu nieàm vui, ñieàu buoàn cöôøi vaø ñôøi soáng xaõ hoäi. Moät ñöùa treû duy nhaát seõ khoâng coù baïn ñoàng löùa tuoåi trong gia ñình, ñöùa treû ñôn ñoäc, trôû thaønh ngöôøi coù loái soáng coå vì luoân soáng vôùi ngöôøi lôùn. Nhöng trong moät gia

ñình lôùn treû con seõ haïnh phuùc hôn bôûi vì chuùng chôi vôùi nhau vaø giöõ ñöôïc tuoåi treû cuûa chuùng. Khi coù nhieàu treû con, chuùng giuùp nhau reøn luyeän. Ñöùa treû lôùn hôn voán ñaõ haáp thuï neàn kyû cöông vaø kieán thöùc seõ truyeàn laïi cho treû nhoû hôn chuùng. Baèng söï giaùo huaán vaø laøm göông, treû seõ bieát caùch cö xöû vaø seõ nheï gaùnh cho boá meï treû raát nhieàu. Moät soá treû lôùn leân va chaïm nhau. Ngöôøi ñöôïc giaùo duïc trong moät gia ñình lôùn ít ích kyû, töï phuï vaø ñoäc aùc hôn. Ngöôøi coù anh chò em thöôøng vöùt boû tính rôûm ñôøi vaø e theïn. Thanh nieân soáng trong gia ñình lôùn seõ taïo laäp moät ñaùm lôùn baïn beø xung quanh anh, nhöõng ngöôøi quan taâm ñeán lôïi ích cuûa anh vaø saün saùng giuùp anh trong coâng vieäc. Anh ta seõ coù nhöõng ngöôøi anh ñaõ oån ñònh cuoäc soáng, ngöôøi coù theå giuùp anh tìm kieám moät vieäc thích hôïp, vaø töø kinh nghieäm cuûa hoï, hoï seõ khuyeân anh. Anh seõ khoâng bao giôø coâ ñoäc treân theá giôùi naøy. Maët khaùc, coù moät soá baát tieän. Phuï huynh seõ khoâng quan taâm nhieàu ñeán töøng ñöùa treû ñöôïc khi maø coù quaù nhieàu treû con ñeå chaêm soùc. Khi coù hai hoaëc ba ñöùa, moãi ñöùa treû seõ ñöôïc hoïc haønh vaø reøn luyeän kyõ caøng. Nhöng khi coù quaù nhieàu, moãi ñöùa treû seõ bò boû queân trong ñaùm ñoâng. Coù leõ seõ coù ñieàu tranh luaän. Moãi treû co khí chaát khaùc nhau vaø chuùng seõ khoâng bao giôø thoûa thuaän ñoàng tình. Moät gia ñình lôùn khoâng phaûi luùc naøo cuõng ñoaøn keát, coù theå noù bò phaân raõ. Moät cuoäc tranh caõi caùc anh em thöôøng toài teä hôn cuoäc tranh caõi giöõa baïn beø hay ngöôøi quen bieát. Toùm laïi, laø thaønh vieân cuûa moät gia ñình lôùn coù ít ñöùc tính toát ñöôïc di truyeàn töø cha. Nhöng laø con cuûa gia ñình coù hai, ba anh em seõ thöøa höôûng 1 gia saûn nhoû ñuû soáng. Nhöng ñoái vôùi 1 gia ñình lôùn, coù theå ñoù chæ laø moät moùn tieàn nhoû nhoi. TÖØ MÔÙI : 1. mutual help /'mju:t~$6l help/ (n) : söï hoã trôï, giuùp laãn nhau 2. precept /'pri:sept/ (n) : söï giaùo huaán 3. to rub the angles and corners off each other : va chaïm nhau 4. vanity /v%n6ti/ (n) : tính töï phuï, rôûm ñôøi, töï cao 5. congenial /k^n'd2i:ni6l/ (adj) : thích hôïp, vöøa yù 6. disposition /disp6'zi~n/ (n) : tính tình, khí chaát 7. patrimony /'p%trim6ni/ (n) : gia saûn (taøi saûn) boá meï ñeå laïi, di saûn. 8. pittance /'pitns/ (n) : soá tieàn nhoû nhoi

57. UNTHOUGHTFUL ALMSGIVING VIEÄC BOÁ THÍ THIEÁU SUY NGHÓ OUTLINE 1. The duty and pleasure of almsgiving1. 2. The evils of indiscriminate2 charity. 3. The problem of poverty. Almsgiving is enjoined3 as a duty by the great religions, all of which exalt4 charity as one of the chief virtues. And, apart from the idea of religious duty, all naturally kind hearted people find true joy in helping those whose distress moves their pity. They learn the truth of the saying, "It is more blessed to give than to receive." "But alms given merely from a cold sense of duty without any real sympathy, alms given with the selfish object of gaining popularity5 or increasing one's religious merit, however welcome they may be to the poor, are worthless, because their motive is wrong. And alms given thoughtlessly may do more harm than good. Indiscriminate charity encourages idleness and hypocrisy6, and pauperses7 the poor. To give a few annas to a beggar may ease one's conscience, but it leaves the problem of poverty unsolved. To do any real good to the poor. We must know them and their circumstances8, and try to relieve9 them in such a way as really to help them, without rendering their miserable state worse. But to find out the really deserving10 cases, to decide whether money, or food, or work, or medicine, is the kind of help needed, requires a lot of time, toil and patience, an amount of trouble which we are rarely prepared to give. It is easier to throw the beggar a coin, and, with the feeling that we have done our duty, go on our way and forget all about him. In India begging is so wide spread, and so strongly entrenched11 in religious custom, that it forms a very serious social problem. A large number of the Indian Fakirs, or professional12 beggars are able-bodied13 men who could support themselves by work if they liked to do so. But they find it much easier to live idle lives, depending on the charity of those who have to work for a living. The number of these able-bodied beggars is now so great that a large proportion14 of the population of the country is producing nothing, and feeding like drones15 on the wealth produced by the rest. So long as promiscuous16 and thoughtless almsgiving is continued, such able-bodied idleness will persist17 and increase. The problem of poverty is complecated and difficult, and will never be solved by thoughtless charity. Wise laws, a reform of social customs, and a great deal more thought and trouble on the part of18 the charitable19, will be necessary, before the problem can even be touched. Boá thí ñöôïc cöôõng böùc nhö laø boån phaän ñoái vôùi caùc toân giaùo lôùn, ñöôïc ñeà cao loøng töø thieän, ñöôïc coi laø moät trong caùc tính ñaïo ñöùc chuû yeáu. Ñöùng veà maët boån phaän cuûa toân giaùo, nhöõng ngöôøi coù loøng toát tìm thaáy nieàm vui thaät söï khi giuùp ñôõ keû khaùc xoùa ñi noãi ñau. Hoï hoïc ñöôïc söï thaät trong lôøi noùi : "Haõy cho ñi ! baïn seõ coù haïnh phuùc hôn laø nhaän". Nhöng, boá thí ñôn thuaàn vì boån phaän maø thaät söï khoâng coù söï ñoàng caûm ñoù laø loaïi boá thí vôùi muïc ñích ích kyû vì danh voïng hay ñaïo ñöùc toân giaùo. Tuy nhieân, vieäc chaøo ñoùn loaïi ngöôøi naøy ñeán vôùi ngöôøi ngheøo laø khoâng xöùng ñaùng bôûi ñoäng cô cuûa hoï khoâng chính ñaùng. Vieäc boá thí thieáu suy nghó naøy coù theå gaây haïi hôn laø coù lôïi.

Loøng töø thieän khoâng tính toaùn phaân bieät khích leä tính löôøi, ñaïo ñöùc giaû vaø laøm ngöôøi ngheøo caøng theâm tuùng baán. Cho ngöôøi aên maøy vaøi ñoàng ana ñeå löông taâm ñöôïc thanh thaûn, nhöng noù ñeå laïi vaán ñeà ngheøo ñoùi khoâng ñöôïc giaûi quyeát. Muoán laøm ñieàu toát ñeïp cho ngöôøi ngheøo, chuùng ta phaûi hieåu hoï vaø hoaøn caûnh cuûa hoï, thöû tìm ra phöông phaùp thaät söï giuùp ngöôøi ngheøo laøm giaûm ñi nhöõng noãi ñau, ñöøng laøm cho tình traïng theâm toài teä. Tuy nhieân ñeå tìm thaáy nhöõng tröôøng hôïp ñaùng ñöôïc laøm, baïn phaûi quyeát ñònh soá tieàn, thöïc phaåm, thuoác men hay coâng vieäc caàn ñöôïc giuùp ñôõ. Caàn phaûi coù thôøi gian, lao ñoäng caàn cuø vaø loøng kieân nhaãn cuøng vôùi moät soù coâng vieäc phöùc taïp maø chuùng ta hieám khi trang bò ñeå tieán haønh. Thaät quaù deã daøng khi neùm 1 ñoàng tieàn cho ngöôøi aên xin roài töï cho raèng chuùng ta ñaõ laøm xong boån phaän cuûa mình, tieáp tuïc ñi maø khoâng heà nghó ñeán anh ta. ÔÛ AÁn Ñoä, aên xin raát phoå bieán vaø ñaõ ñöôïc thieát laäp vöõng beàn trong phong tuïc caùc toân giaùo, taïo neân moät vaán ñeà nghieâm troïng trong xaõ hoäi AÁn Ñoä. Coù raát nhieàu loaïi ngöôøi Fakir aên xin chuyeân nghieäp laø nhöõng ngöôøi ñaøn oâng khoûe maïnh, coù khaû naêng lao ñoäng cung caáp cho baûn thaân neáu hoï thöïc söï muoán laøm vieäc. Nhöng nhöõng ngöôøi naøy thaáy soáng nhaøn haï, leä thuoäc vaøo loøng töø thieän cuûa nhöõng ngöôøi lao ñoäng kieám soáng deã daøng hôn. Con soá ngöôøi aên xin cöôøng traùng leân ñeán tæ leä so vôùi daân soá trong nöôùc hieän nay voán chæ thích yû laïi cuûa caûi ñöôïc laøm ra cuûa nhöõng ngöôøi lao ñoäng maø khoâng heà saûn xuaát ñöôïc caùi gì. Vì vaäy, tình traïng boá thí böøa baõi, thieáu suy nghó cöù tieáp tuïc xaûy ra, hieän töôïng cuûa nhöõng keû thích soáng nhaøn haï seõ keùo daøi maõi. Tình traïng ngheøo naøn caøng theâm phöùc taïp vaø khoù khaên. Ñoàng thôøi vôùi söï boá thí böøa baõi seõ khoâng bao giôø giaûi quyeát ñöôïc vieäc naøy. Nhöõng boä luaät kheùo leùo ñeå caûi toå caùc phong tuïc xaõ hoäi cuøng vôùi caùc tö töôûng vaø khoù khaên veà phöông dieän laøm vieäc thieän raát caàn thieát tröôùc khi vaán ñeà naøy ñöôïc ñeà caäp. TÖØ MÔÙI : 1. almsgiving /@:mzgivin7/ (n) : vieäc boá thí 2. indiscriminate /indi'skrimin6t/ (adj) : khoâng phaân bieät 3. to enjoin /in'd20in/ (v) : ra leänh, cöôõng baùch 4. to exalt /i9'z0:lt/ (v) : ñeà cao, khen ngôïi, laøm cho haân hoan 5. popularity /p4pju'l%r6ti/ (n) : söï löøng danh, danh voïng 6. hyporisy /hi'p4kr6s1/ (n) : söï giaû doái, ñaïo ñöùc giaû 7. to pauperise /'pe:p6raiz/ (v) : laøm cho ngheøo, baàn cuøng 8. circumstances /'s3:k6mst6ns/ (n) : hoaøn caûnh 9. to relieve /r1'l1:v/ (v) : giuùp ñôõ, cöùu teá 10. deserving /di'z3:vi7/ (adj) : ñaùng ñöôïc 11. to entrench (intrench) /1n'trent~/ (v) : thieát laäp vöõng vaøng 12. professional /pr6'fe~nl/ (adj) : chuyeân nghieäp 13. able-bodied /,e1bl'b4d1d/ (adj) : khoûe maïnh, cöôøng traùng 14. proportion /pr6'p0:~n/ (n) : soá, tyû leä 15. drone /dr6$n/ (n) : keû yû laïi, aên baùm 16. promiscuous /pr6'miskj$6s/ (adj) : böøa baõi, hoãn loaïn 17. to persist /p6'sist/ (v) : cöù toàn taïi, cöù keùo daøi 18. on the part of /4n 56 p@:t 4v/ : veà phöông dieän... 19. charitable /'t~%r6t6bl/ (adj) : töø thieän - the charitable : nhaø töø thieän

58. GOOD HABITS THOÙI QUEN TOÁT OUTLINE 1. Why bad habits are formed more easily than good. 2. Good habits can be formed by effort and repetition. 3. Habits make character : hence, the importance of forming only good habits. People sometimes wonder why it is easy to form bad, and so hard to form good habits. Yet the reason is plain. On all occasions1 our natural inclination2 is to take the line least resistance3. It requires at first a distinct effort and a firm hold over ourselves to take the more difficult of two possible courses. For instance, it is easier to lie snug4 and warm in bed on a cold morning, than to get up early. When we get into a scrape5, it is easier to evade6 punishment by telling a lie, than to face the consequences and tell the truth. When we are in a company of jovial7 friends, it is hard to face their displeasure and jeers by refusing to drink wine, so we do the easier thing and drink. Now a habit is formed by repetition. Every time we yield to8 a temptation9, it is easier to yield and harder to resist the next time. Every time we take the easier way and lie in bed in the morning, we form a habit of late rising10 and at last become lazy. Each time we tell a lie, we make it easier to tell more lies, until we get into the habit of lying. And the more often we drink, strong drink, the more we want to drink, until, it may be, the drink craving holds us, and we become drunkards. Happily11, good habits are formed in the same way. They require effort and determination at first; but every time we resist temptation and do what is in the long run12 wise and good, we make the next struggle less severe; until at last, by persistent repetition, we form a good habit which we would be hard to break even if we wanted to break it. Get into the habit of early rising, and you will not want to lie in bed like a lazy bones13; get into the hanbit of always telling the truth, and to tell a lie will be really difficult ; get into the habit of personal cleanliness by regular washing, and you will feel miserable if you miss your bath. As some one has said- "Choose that manner of life which is best, and custom will reder it most delightful." Now character is a bundle of our habits. If we form good habits, we build up a good character; if we allow bad habits to establish themselves, our character becomes bad For a habit, once14 formed, is difficult to break; and as our habits get settled15, our character becomes set. How important it is , then, that, while we are young and before our habits become so fixed that they cannot be changed, we should see to16 it that the habits we are forming are only good. When the metal is molten, we can run it into any mould we like; but when it cools and becomes hard, we cannot change its shape. When the tree is young, we can bend its trunk and branches as we please; but when it is old, we cannot change its form without breaking or cutting it down. Ngöôøi ta ñoâi khi thaéc maéc taïi sao raát deã taïo neân taät xaáu vaø raát khoù taïo laäp moät thoùi quen toát. Tuy nhieân lyù do raát ñôn giaûn. Trong moïi tröôøng hôïp, con ngöôøi coù khuynh höôùng töï nhieân khoâng thích söï choáng cöï. Noù ñoøi hoûi tröôùc tieân yù chí noå löïc cuøng vôùi loøng töï tin ñeå ñoùn nhaän khoù khaên môùi trong hai khaû naêng coù theå xaûy ra. Ví duï, raát deã chòu khi naèm goïn gaøng vaø aám cuùng treân giöôøng vaøo moät buoåi saùng giaù laïnh hôn laø thöùc daäy sôùm. Khi chuùng ta gaëp raéc roái, thaät deã troán laùnh hình phaït vì toäi noùi laùo hôn laø ñoái ñaàu vôùi haäu quaû vaø

noùi leân söï thaät. Khi chuùng ta vui ñuøa vôùi baïn beø, thaät khoù laøm hoï maát vui chuùc tuïng khi baïn töø choái uoáng röôïu, do vaäy chuùng ta laøm ñieàu deã hôn laø uoáng, cuøng uoáng. Thoùi quen ngaøy nay ñöôïc thieát laäp bôûi söï laëp ñi laëp laïi. Chuùng ta luoân phaûi nhöôïng boä nhöõng caùm doã. Chieàu theo caùm doã deã hôn choáng laïli noù. Moãi laàn chuùng ta nhöôïng boä naèm laïi treân giöôøng buoåi saùng, seõ taïo laäp thoùi quen daäy muoän vaø cuoái cuøng trôû neân löôøi bieáng. Moãi laàn chuùng ta noùi laùo, chuùng ta caøng laøm chuyeän noùi laùo deã daøng hôn, roài ñeán luùc nhieãm taät noùi laùo. Vaø caøng thöôøng xuyeân uoáng, chuùng ta caøng uoáng nhieàu hôn, cho ñeán luùc chuùng ta theøm khaùt vaø trôû thaønh ngöôøi nghieän röôïu. May maén laøm sao ! thoùi quen toát cuõng ñöôïc thieát laäp gioáng nhö vaäy. Chuùng ñoøi hoûi phaûi coá gaéng vaø loøng quyeát taâm laø treân heát. Tuy nhieân cöù moãi laàn chuùng ta khaùng cöï caùm doã ñoàng thôøi laøm ñieàu toát, khoân ngoan veà laâu daøi. Chuùng ta seõ coù nhöõng cuoäc ñaáu tranh môùi, ít döõ doäi hôn cho ñeán cuoái cuøng, vôùi söï laép ñi laëp laïi thöôøng xuyeân, chuùng ta seõ thaønh laäp ñöôïc ñöùc tính toát maø seõ raát khoù phaù vôõ noù neáu chuùng ta muoán boû ñi. Coù thoùi quen daäy sôùm, baïn seõ khoâng muoán naèm naùn laïi treân giöôøng nhö keû löôøi. Coù thoùi quen noùi thaät, baïn seõ thaáy noùi laùo thaät khoù khaên. Coù thoùi quen saïch seõ baûn thaân vôùi vieäc taém röûa thöôøng xuyeân, baïn seõ caûm thaáy khoù chòu neáu baïn queân taém. Coù ngöôøi noùi raèng "haõy choïn caùch soáng toát nhaát, vaø phong tuïc thoùi quen seõ thay ñoåi theo söï thay ñoåi ñoù". Ngaøy nay, tính caùch laø taäp hôïp caùc thoùi quen. Neáu chuùng ta thieát laäp thoùi quen toát, chuùng ta chaéc chaén seõ thaønh laäp moät tính caùch toát. Neáu chuùng ta cho pheùp caùc taät xaáu phaùt trieån hình thaønh neân nhöõng thoùi xaáu thaät söï, tính caùch chuùng ta seõ trôû neân xaáu. Ñoái vôùi moät thoùi quen, moät khi ñaõ ñöôïc thieát laäp, thaät khoù phaù vôõ ñöôïc noù. Vì thoùi quen chuùng ta ñaõ oån ñònh, tích caùch chuùng ta trôû neân coá ñònh. Trong khi chuùng ta coøn treû tröôùc khi thoùi quen chuùng ta trôû neân oån ñònh, thaät quan troïng khi chuùng ta löu yù ñeán nhöõng thoùi quen toát chuùng ta thieát laäp. Khi kim loaïi bò nung chaûy, chuùng ta coù theå ñuùc noù theo nhöõng hình daïng theo yù thích chuùng ta. Nhöng khi noù trôû neân nguoäi, cöùng, chuùng ta khoâng theå naøo thay ñoåi hình daïng cuûa noù. Khi caây coøn non chuùng ta coù theå uoán cong caønh caây vaø thaân caây theo yù thích. Nhöng khi caây trôû neân giaø, chuùng ta khoâng thay ñoåi hình daùng cuûa noù tröø khi ñoán chaët noù ñi. TÖØ MÔÙI : 1. on all occasions /4n 0:l 6'ke12nz/ : trong moïi tröôøng hôïp 2. inclination /,1nkl1'ne1~n/ (n) : yù thích, sôû thích 3. resistance /r1'z1stns/ (n) : söï choáng laïi, khaùng cöï 4. snug /sn^9/ (adj) : goïn gaøng, deã chòu, aám cuùng 5. scrape /skre1p/ (n) : chuyeän raéc roái, khoù khaên 6. to evade /1've1d/ (v) : traùnh, neù (n) evasion 7. jovial /'d26$vi6l/ (adj) : vui veû, vui ñuøa 8. to yield to /j1:ld tu/ (v) : nhöôïng boä, chieàu theo 9. temptation /temp'te1~n/ (n) : söï caùm doã, loâi cuoán 10. late rising /,le1t 'ra1z17/ (n) : söï daäy muoän 11. happily /'h%p1l1/ (adv) : may thay (a) happy : sung söôùng 12. in the long run /1n 56 l47 r^n/ : veà laâu daøi 13. lazy-bones /’le1z1, b6$nz/ (n) : keû löôøi bieáng 14. once /w^ns/ (adv) : moät khi 15. settled /'setld/ (adj) : ñöôïc an ñònh, quyeát ñònh 16. to see to /s1:tu/ (v) : chuù yù tôùi, quan taâm tôùi

59. MANNERS MAKETH MAN LEÃ PHEÙP TAÏO RA CON NGÖÔØI OUTLINE Introdution : - A School Motto. 1. Manners, meaning behaviour. 2. Manners, meaning moral conduct. 3. The importance of character. In the 14th century, there lived in England in the reigns1 of Edward III and Richard II, a wise and able churchman. William of Wykeham, Bishop of Winchester. He was not only a statesman, being Chancellor2 of England three times but a great patron3 of learning; and he founded a great school at Winchester and a college, which he called the New College, at Oxford. To both the school and the college he gave the same motto ‘Manners maketh Man'. Now in modern English, the word ‘manners' means outward behaviour. Of one who knows and observes the etiquette4 of good society and behaves politely, we say ‘he has good manners'; while one who is rude and rough and clownish5 in his behaviour, is said to have bad manners. In this sense we might say that manners make a gentleman; for gentlemanliness6, in the ordinary meaning of the word, consists largely in correct, courteous and considerate7 behaviour towards others. But more politeness scarcely makes a man; for many a so called ‘gentleman' is at heart selfish and mean, cowardly and weak. What, then, did Bishop Wykeham mean when he said, ‘Manners maketh Man?' In his days, the word ‘manners' had a much deeper meaning than it has to day. It did not denote merely polite behaviour, but what we should call good moral conduct, or morality. And the old Bishop meant that it is good moral conduct based on sound moral principles, that made boys and men, men. This shows that the founder of Winchester School and New college, Oxford, did not regard education as merely mental training and the acquisition of knowledge, but especially as moral training. He wanted his school and his college to produce true men good, honest, fearless, Godfearing men. In other words8 he recognised that the only thing that really matters9 in life is character. Wealth, rank, fine clothes, polite manners, learning-none of these things alone or together can make a man; it is only character that can do that. A man of character, however poor, low-born or ignorant he may be, is more of a man than millionaires10, princes and scholars of no character. Döôùi trieàu ñaïi vua Edward III ñoàng Richard II ôû Anh, ôû theá kyû 14, vò giaùm muïc nhaø thôø Winchester, william of wykeham voán laø ngöôøi khoân ngoan, trí tueä. OÂng khoâng chæ laø moät chính trò gia, töøng laø vò ñaïi phaùp quan qua ba trieàu ñaïi cuûa nöôùc Anh maø coøn laø ngöôøi baûo hoä vó ñaïi veà vieäc hoïc. OÂng cuõng laø ngöôøi saùng laäp ra ngoâi tröôøng lôùn ôû Winchester cuøng vôùi tröôøng ñaïi hoïc coù teân goïi laø New College ôû Oxford. Ñoái vôùi caû hai tröôøng naøy, oâng ñöa ra moät khaåu hieäu chung "leã pheùp taïo neân cong ngöôøi". Ngaøy nay, trong tieáng Anh hieän ñaïi, taø "manners" coù nghóa laø haønh vi. Ngöôøi hieåu bieát vaø coù oùc quan saùt leã nghi cuûa xaõ hoäi ñaøng hoaøng vaø cö xöû leã ñoä. Chuùng ta noùi raèng "anh aáy coù leã nghi". Trong khi moät ngöôøi coù caùch cö xöû thoâ loã coïc caèn ñoàng thôøi loá bòch ñöôïc cho raèng khoâng coù leã nghi. Vôùi nghóa naøy, chuùng ta coù theå noùi raèng leã nghi seõ taïo neân con

ngöôøi lòch thieäp. Vôùi nghóa bình thöôøng cuûa töø lòch thieäp, noù bao goàm phaàn lôùn tính ñuùng ñaén, nhaõ nhaën cuøng vôùi loøng quan taâm trong vieäc cö xöû vôùi ngöôøi khaùc. Tuy nhieân, tính lòch söï ñôn thuaàn hieám khi taïo neân moät con ngöôøi hoaøn chænh. Ñoái vôùi nhieàu ngöôøi ñöôïc goïi laø moät "gentleman" laø ñeå aùm chæ ngöôøi ích kyû, baàn tieän, ñoäc aùc vaø yeáu ñuoái. Do vaäy Ñöùc giaùm muïc Wykeham coù yù gì khi ngöôøi noùi "leã pheùp taïo neân con ngöôøi". Vaøo thôøi ñaïi cuûa oâng, töø "manners" coù nghóa saâu saéc hôn ngaøy nay nhieàu. Noù khoâng ñôn thuaàn chæ caùch cö xöû lòch thieäp, maø coøn laø nhöõng gì chuùng ta goïi laø haønh vi ñaïo ñöùc toát hay coù ñaïo ñöùc. Ñoàng thôøi vò giaùm muïc giaø naøy coù yù noùi raèng ñoù laø haønh vi ñaïo ñöùc ñeïp döïa treân caùc nguyeân taéc ñaïo ñöùc ñuùng ñaén ñeå taïo caùc caäu beù cuøng vôùi nhöõng ngöôøi ñaøn oâng trôû thaønh con ngöôøi thöïc söï. Ñieàu naøy cho thaáy raèng nhaø saùng laäp ra tröôøng hoïc Wincherster cuøng vôùi tröôøng New College ôû Oxford khoâng heà xem giaùo duïc chæ ñôn thuaàn giaùo duïc tinh thaàn cuøng vôùi söï thaâu nhaän kieán thöùc, maø ñaëc bieät nhö laø söï reøn luyeän ñaïo ñöùc. OÂng muoán caùc tröôøng hoïc naøy seõ ñaøo taïo neân nhöõng ngöôøi thöïc thuï, nhöõng con ngöôøi bieát sôï Chuùa, can ñaûm, trung thöïc vaø ñöùng ñaén. Noùi caùch khaùc, oâng nhaän ra raèng ñieàu duy nhaát thaät söï laøm neân cho ñôøi laø tính caùch. Cuûa caûi, ñòa vò, quaàn aùo ñeïp, coù leã ñoä, coù hoïc thöùc, khoâng coù caùi naøo coù theå toàn taïi ñôn ñoäc hoaëc keát hôïp coù theå taïo neân con ngöôøi. Chæ coù tính caùch môùi coù theå laøm ñöôïc ñieàu ñoù. Tuy nhieân 1 ngöôøi ngheøo thaáp heøn hay ngu doát nhöng laïi coù nhaân caùch. Anh ta seõ hôn haún moät ngöôøi trieäu phuù, moät hoaøng töû, moät trieát gia khoâng coù nhaân caùch. TÖØ MÔÙI : 1. reign /rein/ (n) : trieàu ñaïi, thôøi trò vì 2. chancellor /'t~@:ns6l6(r)/ (n) : vò thöôïng thö, ñaïi phaùp quan 3. patron /'peitr6n/ (n) : ngöôøi baûo hoä, ñôõ ñaàu cho 4. etiquette /'etik6t/ (n) : leã nghi, nghi thöùc 5. clownish /kla$niz/ (adj) : loá bòch, nhö anh heà 6. gentlemanliness /d2entlmenlin6s/ (n) : taùc phong ngöôøi quaân töû, veû trang nhaõ 7. considerate /k6n'sid6r6t/ (adj) : ñaøng hoaøng, thaän troïng 8. in other words /1n '^56 w3:dz/ : noùi moät caùch khaùc 9. to matter /m%t6(r)/ (v) : coù quan heä, quan troïng 10. millionaire /'milj6'nea(r)/ (n) : nhaø trieäu phuù

60. THE BENEFITS OF WORKING FOR A LIVING NHÖÕNG ÍCH LÔÏI CUÛA VIEÄC LAØM VÌ SINH KEÁ OUTLINE Introduction :-Unearned1 wealth. The necessity of working for a living. 1. Gives a man the spirit of independence. 2. Produces good habits like punctuality2, perseverance, etc. 3. Brings out and develops a man's talents. Most of us would like to have been born with a silver spoon in our mouths3 . We often envy the man who inherits wealth, and who can therefore live a life of idleness and pleasure. As we have not been born to riches, we sometimes hope that we may some day suddenly become rich by a lucky ticket in a lottery Fancy not having to work for one's living! Yet it is certainly a good thing for the community, and probably a good thing for us, that we cannot live without working. And, in our saner moments4, we probably feel it is a good thing on the whole that God from the first said to man, " In the sweat of thy face shalt thou eat bread "; and recognise the soundness of the apostle's5 rule, " If a man will not work, neither let him eat!" The necessity of working for a living gives a man the proud spirit of independence. The beggar who lives upon alms, the parasite6 who attaches himself to some rich patron and earns his keep7 by insincere8 flattery9, are types10 which all right-minded people pity or despise. Why, then, should we envy the idle rich, who live upon the wealth produced by others, and, like drones in the hive, produce no honey themselves? The worker earns his keep by honest labour, and can look the world in the face, because he owes11 no man anything. And while he supports himself and his family with his own labour, he knows he is contributing12 useful goods or services for the benefit of the whole community. For him "Each morning sees some task begin, Each evening sees its close; Something attempted, something done, Has earned a night's repose13." Then again the regular daily work, which must be done, produces good habits such as perseverance, application14, punctuality, thoroughness, attention to details, and the habit of industry. These virtues may be humdrum15 and commonplace16; but many a promising17 life has come to nothing for lack of18 them. And no idler can acquire them. So, blessed be drudgery19! Lastly, compulsory20 work is often necessary to bring out and train a man's talents. Many an author who has risen to fame would never had written a book if he had not had to earn his living by his pen; and many a sucessful business man would never have developed his gift for organisation and management, if he had been born rich. How many of the rich and aristocratic classes ever do anything of note21? Most of us would remain undeveloped and untrained if we could. Haàu nhö chuùng ta ai cuõng muoán sinh ra ñaõ coù caûnh giaøu sang. Chuùng ta thöôøng ganh tò vôùi ngöôøi thöøa keá gia taøi soáng trong caûnh an nhaø vaø khoaùi laïc. Vì chuùng ta khoâng sinh ra

laø ñeå giaøu coù. Ñoâi khi chuùng ta kyø voïng coù theå moät ngaøy naøo ñoù baát ngôø trôû neân giaøu coù nhôø moät taám veù soá ñoäc ñaéc. Ñöøng mô töôûng ñeán ñieàu khoâng laøm vieäc maø soáng ! Tuy vaäy, chaéc chaén coù ñieàu toát cho coäng ñoàng vaø coù leõ seõ coù ñieàu toát cho chuùng ta, raèng chuùng ta khoâng theå soáng maø khoâng lao ñoäng. Vaø nhöõng luùc tinh thaàn ta tænh taùo, coù leõ chuùng ta caûm thaáy ñoù laø moät ñieàu hoaøn toaøn toát ñeïp maø Chuùa ñaõ phaùn vôùi loaøi ngöôøi ngay töø ban ñaàu "Caùc ngöôi seõ aên baùnh töø moà hoâi vaø nöôùc cuûa caùc ngöôøi". Ñoàng thôøi chuùng ta seõ nhaän ra tính ñuùng ñaén veà qui öôùc cuûa söù ñoà : "Neáu con ngöôøi khoâng laøm vieäc seõ khoâng cho anh ta aên !". Nhu caàu lao ñoäng ñeå kieám soáng ñem laïi cho con ngöôøi loøng haõnh dieän veà tính ñoäc laäp. Ngöôøi aên xin soáng döïa vaøo söï boá thí. Keû aên baùm luoân döïa vaøo ngöôøi ñôõ ñaàu giaøu coù vaø kieám aên baèng nhöõng lôøi nònh bôï giaû doái. Hoï laø haïng ngöôøi taát caû nhöõng ngöôøi ngay thaûng xem thöôøng, khinh khi. Vaäy thì taïi sao chuùng ta laïi ganh tò vôùi ngöôøi giaøu nhaøn haï voán soáng döïa vaøo cuûa caûi cuûa ngöôøi khaùc chaúng khaùc naøo nhöõng keû aên baùm, moät ñaøn ong soáng döïa vaøo toå ong nhoû beù, khoâng töï taïo ra maät ngoït ? Ngöôøi lao ñoäng kieám soáng baèng lao ñoâng chaân chính, nhìn ñôøi treân beà maët cuoäc ñôøi bôûi vì anh ta khoâng maéc nôï ai. Ñoàng thôøi trong khi baèng söùc lao ñoäng cuûa anh, anh töï cung caáp cho baûn thaân vaø gia ñình. Anh ta bieát raèng nha ñang goùp phaàn tích cöïc vaøo lôïi ích cuûa toaøn xaõ hoäi. Ñoái vôùi anh : "Saùng saùng baét tay vaøo vieäc Toái ñeán nhìn xem laïi coâng vieäc. Ñieàu gì ñaõ coá gaéng, taát seõ laøm neân. Vaø moät ñeâm bình yeân seõ chôït ñeán". Roài coâng vieäc thöôøng ngaøy laïi trôû laïi buoäc anh ta phaûi laøm xong, nhôø ñoù taïo neân nhöõng thoùi quen toát nhö söï beàn chí, caàn maãn, ñuùng giôø, tæ mæ, thaän troïng vaø thoùi quan caàn cuø. Caùc ñöùc tính naøy coù theå ñôn ñieäu, bình thöôøng. Nhöng cuoäc soáng ñaày höùa heïn seõ khoâng ñem laïi ñieàu gì cho ngöôøi khoâng coù nhöõng ñöùc tính naøy. Vaø khoâng moät keû löôøi bieáng naøo coù ñöôïc. Vì vaäy, vaát vaû seõ ñem laïi haïnh phuùc ! Cuoái cuøng, coâng vieäc cöôõng böùc raát quan troïng ñeå ñem ñeán vaø reøn luyeän taøi naêng con ngöôøi. Nhieàu nhaø vaên noåi tieáng seõ khoâng vieát ñöôïc cuoán saùch neáu anh ta khoâng vì kieám keá sinh nhai baèng ngoøi buùt cuûa chính mình. Vaø nhieàu thöông gia thaønh ñaït seõ khoâng bao giôø phaùt huy ñöôïc taøi toå chöùc vaø quaûn lyù coâng ty neáu anh ta ñaõ giaøu coù. Lieäu coù bao nhieâu ngöôøi giaøu coù vaø nhöõng nhaø quí toäc ñaõ töøng laøm neân nhöõng ñieàu ñaùng ñeå löu danh ? Neáu muoán, chuùng ta ñeàu coù theå giöõ gin ñöôïc tình traïng ban ñaàu cuûa noù. TÖØ MÔÙI : 1. unearned /^n'3:nd/ (adj) : khoâng maát khoå coâng maø ñöôïc 2. punctuality /,p^7kt~$'%l6ti/ (n) : söï ñuùng giôø 3. born with a silver spoon in one's mouth : sanh ra ñaõ ñuû caûnh giaøu sang 4. in one' saner moments : vaøo nhöõng luùc ñaàu oùc ta tænh taùo hôn 5. apostle /6'p4s(6)l/ (n) : vò toâng ñoà, söù ñoà 6. parasite /'p%r6sait/ (n) : keû soáng baùm vaøo ngöôøi khaùc 7. keep /kip/ (n) : caùch sinh soáng, böõa aên 8. insincere /insin'si6(r)/ (adj) : khoâng thaønh thöïc 9. flattery /'fl%t6ri/ (n) : lôøi nònh, xu nònh 10. type /taip/ (n) : keû ñieån hình 11. to owe /6$n/ (v) : maéc nôï

12. to contribute /k6n'tribju:t/ (v) : goùp phaàn vaøo, coáng hieán 13. repose /ri'p6$z/ (n) : söï nghæ ngôi, bình tónh 14. application /%pli'kei~(6)n/ (n) : söï caàn maãn, chuyeân taâm 15. humdrum /'h^mdr^m/ (adj) : buoàn teû, khoâng haøo höùng, ñôn ñieäu 16. commonplace /'k4m6npleis/ (adj) : taàm thöôøng 17. promising (p.a) /pr4misi7/ (adj) : nhieàu höùa heïn, coù hy voïng 18. for lack of (for want of) /f6(r) l%k/ : vì thieáu 19. drudgery (n) /dr^26r1/ (n) : coâng vieäc cöïc nhoïc vaø buoàn teû 20. compulsory /k6m'p^ls6ri/ (adj) : cöôõng baùch, baét buoäc 21. of note /n0t/ : ñaùng keå, höõu danh

61. SUPERSTITION BAØN VEÀ MEÂ TÍN OUTLINE 1. What is Superstition? 2. The evil of Superstition. 3. Knowledge the cure for Superstition. Belief which has no basis1 in reason, is superstition. Superstition is the daughter of Ignorance and Fear. The word literally means "standing still at" a thing in fear or awe. In religion, superstition means irrational2 fear of the mysterious, and reverence for objects which are not proper objects of worship. Ignorant savages have no scientific knowledge of what we call the forces of Nature; they think the sun and the moon, fire and wind and water, are governed by supernatural3 beings, who sometimes seem kind, but more often terrible and cruel. These they fear and worship and try to propitiate with offering and sacrifices and senseless rites. And their imagination peoples5 the universe with imaginary beings-demons, ghosts and fairies. As knowledge grows, superstition dies; and to-day we laugh at such beliefs and fears, as at the follies of childhood. But superstition dies slowly; and even in civilized countries to day, silly bits of superstition still linger6. You still find people who think the number thirteen unlucky, who will not walk under a ladder, who feel troubled if they upset the salt or see the new moon through glass, and who do mot like starting a journey on a Friday gods In the Middle Ages in Europe, the belief in witchcraft8 led to the persecution9 of poor old women, who were suspected of having sold their souls to the devil. The Spanish Inquisition10 tortured and burnt thousands of good people, at the bidding of superstition. And, though such horrors are no longer possible in civilized countries, superstition still produces narrowmindedness, bigotry and needless mental suffering. Superstition is a thing of darkness : it cannot stand11 the light. It is the child of ignorance, and hates and flees from the face of knowledge. As knowledge increases, superstition decreases. Science, which has discovered the real nature of the forces of nature, has banished12 all the old bogies13 of superstition demons, ghosts and goblins14, and all the creations of fear and ignorace which once made men afraid. And as our knowledge grows and our wisdom ripens, we shall less and less believe without a sound reason for belief until all superstition vanishes15 as a bad dream when we awake. Meâ tín chính laø nieàm tin khoâng coù cô sôû, laø con gaùi cuûa söï ngu doát vaø loøng sôï haõi. Nghóa saùt cuûa töø naøy "ñöùng yeân ôû" moät vaät vì sôï hoaëc neå. Theo toân giaùo, meâ tín coù nghóa laø sôï haõi moät ñieàu huyeàn bí moät caùch voâ lyù, vaø toân thôø moät vaät theå khoâng ñaùng ñeå toân thôø. Loaøi ngoaøi nguyeân thuûy ngu doát khoâng coù kieán thöùc khoa hoïc veà caùi chuùng ta goïi laø söùc maïnh cuûa thieân nhieân. Hoï cöù nghó raèng maët trôøi vôùi maët traêng, löûa vôùi gioù vaø nöôùc, ñeàu ñöôïc thoáng trò, bôûi nhöõng ñaáng sieâu nhieân maø ñoâi luùc toû ra raát toát laønh nhöng thöông thì ñoäc aùc vaø hung baïo. Con ngöôøi sôï haõi vaø toân thôø nhöõng ñaáng naøy mong laøm hoï bôùt giaän baèng söï cuùng teá, vaät hy sinh vaø leã nghi khoâng hôïp lyù. Vaø hoï töôûng töôïng ra moät theá giôùi ñaày nhöõng vaät theå töôïng ma, quyû, vaø thaàn tieân. Khi kieán thöùc phaùt trieån, meâ tín töï taøn luïi. Vaø ngaøy nay, chuùng ta cöôøi nhaïo nhöõng ñöùc tin vaø loøng sôï haõi nhö theá gioáng nhö söï ngu doát ôû tuoåi thô. Tuy nhieân, meâ tín daàn daàn seõ maát ñi. Thaäm chí ôû caùc nöôùc vaên minh ngaøy nay,

nhöõng maãu chuyeän meâ tín buoàn cöôøi vaãn coøn toàn taïi. Baïn vaãn coøn thaáy nhieàu ngöôøi tin raèng con soá 13 laø con soá xui. Raèng nhieàu ngöôøi khoâng ñi döôùi caùi thang. Raèng coù ngöôøi tin vaøo söï raéc roái neáu hoï laøm ñoå muoái hay nhìn maët traêng leân qua laøn kính. Vaø thaäm chí coù ngöôøi khoâng thích khôûi haønh vaøo ngaøy thöù saùu. ÔÛ AÂu Chaâu, vaøo thôøi Trung Coå chính loøng tin vaøo ma thuaät ñöa ñeán caûnh saùt haïi nhöõng phuï laõo ñaùng thöông bò haøm oan raèng ñaõ baùn linh hoàn cho quyõ döû. Cuoäc ñieàu tra cuûa ngöôøi Taây Ban Nha ñaõ tra khaûo vaø thieâu soáng haøng ngaøn ngöôøi toát vì söï muø quaùng cuûa meâ tín dò ñoan. Vaø maëc daàu nhöõng caûnh haõi huøng nhö vaäy khoâng coøn xaûy ra ôû caùc nöôùc vaên minh, meâ tín vaãn saûn sinh ra nhöõng tö töôûng heïp hoøi, nieàm tin muø quaùng vaø noãi ñau tinh thaàn vôù vaån khoâng ñaâu. Meâ tín laø boùng ñeân taêm toái, khoâng theå chòu ñöôïc aùnh saùng. Ñoù laø moät ñöùa tre ngu doát, gheùt boû vaø troán chaïy tri thöùc. Khi tri thöùc phaùt trieån meâ tín seõ taøn luïi. Khoa hoïc ñaõ khaùm phaù ra baûn chaát thaät cuûa söùc maïnh thieân nhieân, ñaõ ñaùnh ñoå taát caû nhöõng caâu chuyeän coå cuûa meâ tín : quæ, ma, vaø aùc quæ cuøng vôùi caùc moái sôï haixm meâ muoä laøm con ngöôøi sôï. Vaø khi kieán thöùc chuùng ta lôùn maïnh vaø trí khoân cuûa chuùng ta ñaõ chín muøi, chuùng ta seõ caøng ít tin hôn vaøo nhöõng ñieàu khoâng coù nguyeân nhaân cuï theå. Cho ñeán khi toaøn boä meâ tín chaám döùt nhö moät giaác moäng taøn khi ñoù chuùng ta môùi coøn thöùc. TÖØ MÔÙI : 1. basis /'beisis/ (n) : caên cöù -(n, pl) bases 2. irrational /i'r%~6nl/ (adj) : baát hôïp lyù, baát minh ñaïo lyù 3. supernatural /su:p6'n%t~ral/ (adj) : sieâu nhieân 4. to propitiate /pr6'pi~iet/ (v) : caàu xin, laøm... bôùt giaän, laøm hoøa 5. to people /'pi:p(6)l/ (v) : taïo ra... ñeå soáng trong 6. to linger /'li796(r)/ (v) : toàn taïi lai rai, löu laïi 7. to appease /6'pi:z/ (v) : laøm dòu 8. witchcraft /wit~kr%t/ (n) : ma thuaät, thuaät phuø thuûy 9. persecution /,p3:si'kju:~n/ (n) : söï khuûng boá, haønh haï 10. inquisition /inkwi'zi~n/ (n) : cuoäc ñieàu tra 11. to stand /st%nd/ (v) : chòu ñöïng; ñöùng tröôùc 12. to banish /'b%ni~/ (n) : khai tröø, truïc xuaát 13. bogy, bogie (bogey) /'b6$9i/ (n) : oâng ba bò 14. goblin /'94blin/ (n) : aùc quyû, ma quyû 15. to vanish /'v%ni~/ (v) : bieán maát, tieâu ñi maát

63. WHY WE ARE TAXED TAÏI SAO CHUÙNG TA NAÏP THUEÁ OUTLINE 1. Objections1 to taxes. 2. The reasons of taxation. 3. Each must bear his share of public expense. Nobody likes paying taxes. Even those who know that taxation is necessary and just, do not welcome the taxcollector as a bosom friend2. It is not pleasant to see part of your monthly income taken away from you in incometax3; and the zamindar feels aggrieved4 that so much of his rents, or the profits of his labour, is carried off by government officials. Ignorant people think this is an injustice and make a grievance5 of it; so it is just as well that we should know why we are taxed, so that we can see the fairness6 of the system. Every country must have a government of some sort, or life would be impossible. The primary duties of a government are to protect the life and property of the citizens, to maintain law and order and settle disputes between citizens in a just and orderly way through the law-courts, to defend the country from foreign foes, and to maintain the roads and highways. Besides this, many governments maintain and direct education, provide hospitals for the sick7, and attend to sanitation8. All these great public duties need money : an army and navy have to be kept up, the police force and the judges have to be paid, schools have to be provided and teachers supported, expert health-officers and sanitary engineers have to be employed. Now where is all the money need for these public services to come from? That question is answered by another, For whose benefit are all these services maintained? The answer is, for the publics It is the people as a whole, rich and poor, that benefit by security of life and property, by the sound9 administration of justice,by the maintenance of roads, by the public hospitals, public schools, and good sanitation. Therefore it is only right that the public, the individual citizens of the country, should contribute the money needed; for the money they give comes back to them in the shape of these public benefits which all enjoy. So long, therfore, as we have a good and efficient government, so long as our money is being used in the right way, and so long as the burden of taxation is distributed10 fairly, as different classes can bear it, we have no right to grumble at having to pay our share of the taxes. Khoâng ai thích ñoùng thueá. Cho duø ngöôøi ta bieát raèng ñoùng thueá laø ñieàu caàn thieát vaø coâng baèng. Ñöøng ñoùn chaøo ngöôøi thu thueá nhö moät ngöôøi baïn taâm phuùc. Thaät chaúng vui tí naøo khi nhìn thaáy moät phaàn löông haøng thaùng cuûa baïn phaûi ñoùng thueá lôïi töùc. Vaø ngöôøi ñòa chuû raát ñau khoå vì tieàn thueá, hay tieàn laõi cuûa anh ta bò cuoái troâi. Ngöôøi ngu doát cho raèng ñaây laø söï baát coâng vaø buoàn phieàn vì noù. Vì vaäy chuùng ta caàn bieát roõ lyù do phaûi ñoùng thueá ñeå thaáy ñöôïc söï coâng baèng cuûa nhaø nöôùc. Moãi nöôùc ñeàu phaûi coù moät chính phuû cai quaûn neáu khoâng cuoäc soáng khoâng theå coù ñöôïc. Nhieäm vuï cô baûn cuûa chính phuû laø phaûi baûo veä ñôøi soáng cuøng cuûa caûi cuûa coâng daân, phaûi oån ñònh luaät phaùp vaø traät töï xaõ hoäi, phaûi giaûi quyeát caùc cuoäc tranh chaáp cuûa caùc coâng daân cho coâng baèng vaø ñuùng ñaén thoâng qua caùc toøa aùn phaùp luaät ; phaûi baûo veä ñaát nöôùc choáng keû thuø beân ngoaøi, ñoàng thôøi phaûi giöõ gìn ñöôøng phoá vaø xa loä. Beân caïnh ñoù, nhieàu

chính phuû oån ñònh vaø laõnh ñaïo neàn giaùo duïc, xaây döïng beänh vieän cho ngöôøi oám vaø quan taâm ñeán veä sinh. Taát caû nhöõng traùch nhieäm coâng lôùn lao naøy caàn tieàn : quaân ñoäi vaø haûi quan phaûi ñöôïc traû löông ; löïc löôïng caûnh saùt vaø caùc quan toøa phaûi ñöôïc phaùt löông, tröôøng hoïc phaûi ñöôïc trang bò vaø giaùo vieân phaûi ñöôïc boài döôõng, caùc chuyeân gia y teá vaø caùc kyõ sö veä sinh phaûi ñöôïc traû coâng. Ngaøy nay taát caû soá tieàn daønh cho caùc dòch vuï coâng coäng naøy ñeán töø ñaâu ? Caâu hoûi ñoù ñöôïc giaûi ñaùp baèng caùch khaùc. Nhöng dòch vuï naøy giöõ lôïi ích cho ai ? Caâu traû lôøi cho quaàn chuùng, cho toaøn theå moïi ngöôøi ; ngöôøi giaøu cuõng nhö ngöôøi ngheøo. Raèng ñaây laø lôïi ích cho söï an toaøn cuûa cuoäc soáng vaø taøi saûn, cho söï vaän haønh chu toaøn cuûa coâng lyù, cho söï oån ñònh ñöôøng phoá, cho caùc beänh vieän tröôøng hoïc coâng vaø cho tình traïng veä sinh ñöôïc toát. Do ñoù, chæ coù coâng baèng khi quaàn chuùng, moãi coâng daân phaûi ñoùng goùp moùn tieàn caàn thieát, vì moùn tieàn naøy trôû laïi ñem laïi lôïi ích cho moïi ngöôøi cuøng höôûng. Do ñoù, chuùng ta coù ñöôïc moät chính phuû toát, coù naêng löïc caøng laâu daøi, moùn tieàn chuùng ta söû duïng ñuùng choã caøng beàn laâu, vaø gaùnh naëng thueá ñöôïc phaân ñeàu vì moïi taàng lôùp ñeàu chung söùc. Chuùng ta khoâng coù quyeàn than thôû phaûi ñoùng thueá. TÖØ MÔÙI : 1. objection /6b'd2ek~(6)n/ (n) : söï phaûn ñoái, choáng ñoái 2. bosom friend /'buz(6)m frend/ (n) : ngöôøi baïn taâm phuùc 3. incometax /'1nk^mt%s/ (n) : thueá lôïi töùc 4. aggrieved /6'9ri:vd/ (adj) : Ex. to feel aggrieved : caûm thaáy ñau khoå 5. grievance /'9ri:v(6)ns/ (n) : söï buoàn loøng - to make a grievance of : laøm buoàn loøng vì... 6. fairness /'fe6n6s/ (n) : söï coâng baèng 7. the sick /sik/ (n) : nhöõng ngöôøi oám ñau 8. sanitation /s%ni'tei~(6)n/ (n) : söï veä sinh - sanitary 9. sound /s6$nd/ (adj) : kieän toaøn, chu ñaùo 10. to distribute /di'stribju:t/ (v) : phaân phoái, phaân phaùt

64. MODES OF TRAVELLING NHÖÕNG MOÁT DU LÒCH OUTLINE Introduction : - Reasons, elements and methods of travel. 1. By land (a) On foot. (b) Riding animals (hotses, etc.) (c) Horse drawn vehicles. (d) Railway-trains. (e) Motor cars and bicycles. 2. By water(a) Boats and sailing ships. (b) Steamships. 3. By airAir ships and Aeroplanes. People travel for various reasons for business, pleasure and discovery; in different elements land, water and air; and by divers1 methods, from walking to riding in trains, ships and aeroplanes. The simplest way of travelling by land is on Shanks's mare2 that is, on foot. This is the only mode of travel for the poor man; but some who could afford to tour by train or motor car, prefer, when travelling for pleasure, to walk. From the most ancient times men have trained animals, such as the camel, the elephant, the donkey, and especially the horse, to carry them, or to draw wheeled vehicles in which they could rest in comfort; and in the days before railways were introduced, most travellers rode on horseback, or in chariots3, carts carriages and coaches4. But in these days, mechanical carriages, steam or petrol driven, have largely taken the place of horse carriages. Even the poor can now travel quickly and comfortably in the railway trains, and the well to do tour all over the country in their motor cars. The humble bicycle, too, is a great great help to men of moderate6 means. The boat, propelled7 by oars, and the sailing ship are very old inventions, and most of the famous explorers made their discoveries in wooden sailing vessels. But the sailing ship has now been almost driven from the ocean by the great steamers, which enable travellers to accomplish8 sea voyages in weeks, which formerly took months, and even years. And now in our own century man has conquered the air, and can travel as the birds travel. The wonderful invention of the air ship (or dirigible9 balloon) and the aeroplane will, when regular lines of air crafy are estabished, enable travellers to cover10 in days distances which take the fastest steamships weeks. In all these modes of travel, men by their higher in telligence have harnessed11 the forces of nature, to carry them over the world animal strength, wind, steam, gas and electricity. Ngöôøi ta du lòch vôùi nhieàu lyù do khaùc nhau vì coâng vieäc, vì nieàm vui, vaø vì khaùm phaù ; vôùi nhöõng hình thöùc khaùc nhau treân ñaát lieàn, döôùi nöôùc, vaø treân khoâng, vaø vôùi caùc phöông tieän khaùc nhau ñi boä, ñi xe, taøu löûa, taøu thuûy vaø maùy bay.

Caùch ñôn giaûn nhaát ñeå du lòch treân ñaát lieàn laø ñi boä. Ñaây laø phöông thöùc du haønh duy nhaát cuûa ngöôøi ngheøo. Nhöng cuõng coù ngöôøi coù khaû naêng du lòch baèng taøu löûa hay xe hôi thuù vò hôn khi ñi boä hoï du lòch ñeå tìm nieàm vui. Töø thôøi xa xöa, con ngöôøi ñaõ bieát reøn luyeän ñoäng vaät nhö laïc ñaø voi, löøa vaø ñaëc bieät laø ngöïa ñeå mang noù theo hay ñeå keùo xe chôû ngöôøi. Vaø tröôùc khi coù taøu hoûa, ngöôøi ta ñeàu ñi baèng ngöïa hay xe ngöïa du haønh, xe ngöïa keùo vaø xe ngöïa boán baùnh. Nhöng ngaøy nay, xe löûa, xe chaïy baèng hôi nöôùc hay xaêng ñeàu thay theá xe ngöïa. Ngaøy nay thaäm chí ngöôøi ngheøo coù theå du lòch nhanh, thuaän lôïi baèng taøu löûa vaø ñi khaép trong nöôùc baèng xe hôi. Ñi xe ñaïp khieâm toán cuõng laø moät phöông tieän coù ích raát lôùn ñoái vôùi ngöôøi söû duïng phöông tieän caàn thieát. Thuyeàn cheøo baèng maùi cheøo vaø taøu thuûy ñeàu laø nhöõng phaùt minh cuõ, vaø haàu heát nhöõng ngöôøi thaùm hieåm noåi tieáng ñeàu coù nhöõng khaùm phaù veà vieäc cheá ra caùc loaïi thuyeàn buoàm baèng goã. Nhöng taøu thuyeàn ngaøy nay chaïy baèng hôi nöôùc giuùp ngöôøi ñi laïi coù theå hoaøn taát chuyeán ñi bieån trong maáy tuaàn maø thöôøng maát haøng thaùng trôøi hay caû naêm trôøi. Vaø ngaøy nay, ôû theá kyû chuùng ta, con ngöôøi ñaõ chinh phuïc ñöôïc khoâng gian, vaø coù theå bay nhö caùc loaøi chim. Phaùt minh tuyeät vôøi cuûa con taøu khoâng gian (hay khinh khí caàu coù ngöôøi laùi) vaø maùy bay cho pheùp con ngöôøi vöôït qua nhöõng khoaûng caùch xa maáy ngaøy ñöôøng maø taøu thuûy chaïy nhanh nhaát cuõng maát maáy tuaàn. Trong taát caû caùc phöông thöùc du lòch, con ngöôøi vôùi trí thoâng minh hôn heát ñaõ chuyeån duïng söùc maïnh cuûa thieân nhieân thaønh maõ löïc ñi khaép theá giôùi, söùc maïnh cuûa loaøi vaät, cuûa gioù, cuûa hôi nöôùc, cuûa khí hôi vaø cuûa ñieän. TÖØ MÔÙI : 1. divers /'daiv6:z/ (adj) : khaùc nhau, nhieàu loaïi 2. to ride Shank's (or Shank's) mare /ra1d '~%7ksme6/ (v) : cuoác boä 3. chariot /'t~%ri6t/ (n) : xe ngöïa nheï xe ngöïa du haønh 4. coach /k6u~/ (n) : xe ngöïa lôùn (4 baùnh xe) 5. a take the place of /te1k 56 ple1s 4v/ (v) : thay theá 6. moderate /m4d6reit/ (adj) : phaûi chaêng, ñieàu ñoä, tieát cheá 7. to propel /pr6'pel/ (v) : ñaåy ñi, thuùc ñi 8. to accomplish /6'k^mpli~/ (v) : hoaøn thaønh, hoaøn taát 9. dirigible /'dirid2ib(6)l/ (adj) : ñieàu khieån ñöôïc, taûi ñöôïc 10. to cover /k^v(6)r/ (v) : vöôït qua, ñi laïi 11. to harness /'ha:nis/ (v) : chuyeån duïng... thaønh maõ löïc

65. ARBITRATION VIEÄC PHAÂN XÖÛ OUTLINE 1. In law. 2. In place of war. 3. In place of strikes and lockouts1. If two people have a dispute and cannot come to any agreement2, they may ask an impartial3 third person to settle the question, both promising to abide4 by his decision. This is what is meant by arbitration. And when we think of it, arbitration in some form is as old as civilization; for every civil suit5 that is decided in a court of law is decided by an arbitrator6 between the plaintiff7 and the defendant8 called a judge or magistrate9. In the old days, such disputes were often settled by private wars; but in all civilized states, such appeals to force by private citizens have long been abolished, and arbitration by law has taken their place. If arbitration could take the place of private wars within a state, why cannot it take the place of public wars between states? Well, it has been tried and with some success. The first great case settled by international arbitration was when England and America referred their dispute about the privateer10, the Alabama, to an international tribunal11 which met at Geneva12 in 1872; and both countries loyally accepted its decision13. This was one of those disputes which might easily have led to14 war between the two nations; but war was averted15 by arbitration. Since then many arbitration treaties have been made between different countries and many disputes settled peaceably in this way. But still wars have continued. The Hague Conference16 in 1899, which was called17 at the suggestion18 of the Tsar19 of Russia, was an important step towards international arbitration20. It appointed a permanent arbitration court called the Hague Tribunal, which, it was hoped, would make wars a thing of past21. But two defects in the arrangement prevented the Hague Tribunal from accomplishing much; one was the fact that the reference of desputes by nations to this court was to be voluntary, and the other was the Tribunal's lack of any power to enforce22 its decisions. This is the inherent23 weakness of all such schemes24. At the back of a magistrate, is the police force; but what force is there to compel two great Powers to abide by the orders of a court of arbitration? Anyway, this scheme did not abolish war; for, fifteen years after it was established, the most awful war of history broke out. The next step was the establishment of the League of Nations25 after the Great War, which has undoubtedly accomplished something. But it has the same weakness as stultified26the Hague Tribunal lack of authority and force. Still it is an inportant step in the right direction; though war will not cease until the public opinion of all nations is absolutelly against it. Arbitration has also been frequently tried, and with a good deal of success, as a method of settling disputes in the industrial world between employers and their men. Yet strikes have not been abolished; in fact in recent years they have not been more frequent and extensive than ever. Still there is hope that gradually arbitration will win its way, and strikes and lockouts become things of the past.

Neáu hai ngöôøi tranh luaän khoâng theå ñi ñeán moät thoûa hieäp, hoï coù theå hoûi moät ngöôøi thöù ba khoâng thieân vò ñeå giaûi quyeát vaán ñeà, caû hai höùa chòu nghe theo quyeát ñònh cuûa anh ta. Ñaây chính laø coâng vieäc cuûa troïng taøi. Vaø khi chuùng ta baøn ñeán vieäc aáy, ôû hình thöùc naøo ñoù coâng vieäc troïng taøi gioáng nhö söï khai hoùa môû mang. Ñoái vôi moãi moät vuï daân söï toá tuïng ñeàu ñöôïc phaùn xeùt cuûa toøa aùn, ñöôïc chæ ñònh bôûi troïng taøi, giöõa hai beân nguyeân caùo vaø bò caùo goïi laø quan toøa hay thaåm phaùn. Tröôùc ñaây, caùc cuoäc tranh chaáp thöôøng ñöôïc giaûi quyeát baèng chieán tranh. Tuy nhieân ôû caùc nöôùc vaên minh, ngöôøi coâng daân buoäc phaûi baõi boû hình thöùc naøy vaø luaät phaùt ñöa ra coâng vieäc troïng taøi ñeå thay theá. Neáu troïng taøi coù khaû naêng ñaûm nhaän vai troø cuûa mình trong caùc cuoäc chieán trong nöôùc, taïi sao troïng taøi laïi khoâng theå ñaûm nhaän trong caùc cuoäc chieán giöõa caùc nöôùc ? Ñuùng vaäy, ñieàu ñoù ñaõ ñöôïc coá gaéng vaø ñaõ thaønh coâng ñaùng keå. Tröôøng hôïp lôùn lao ñaàu tieân ñöôïc giaûi quyeát bôûi troïng taøi quoác teá laø khi hai nöôùc Anh vaø Myõ ñem vuï tranh chaáp veà daân thuyeàn voõ trang Alabama leân toøa aùn quoác teá ôû Giô-ne-vô vaøo naêm 1872, vaø caû hai nöôùc chaáp nhaän quyeát nghò ñuùng ñaén. Ñaây laø moät trong nhöõng cuoäc tranh chaáp coù theå deã ñöa ñeán chieán tranh giöõa hai quoác gia. Nhöng nhôø coù troïng taøi, hai nöôùc traùnh khoûi chieán tranh. Keå töø ñoù nhieàu troïng taøi ñaõ ñöôïc thieát laäp giöõa caùc nöôùc vaø nhieàu vuï tranh chaáp ñöôïc giaûi quyeát eâm thaám baèng phöông phaùp naøy. Tuy vaäy, chieán tranh vaãn tieáp tuïc xaûy ra. Hoäi nghò hoøa bình Hague naêm 1899 ñöôïc trieäu taäp theo lôøi ñeà nghò cuûa Nga Hoaøng laø moät böôùc quan troïng cuûa troïng taøi quoác teá. Hoäi nghò ñaõ chæ ñònh moät troïng taøi vónh vieãn goïi laø toøa aùn Hague. Ngöôøi ta hy voïng toøa aùn naøy seõ laøm caùc cuoäc chieán ñi vaøo queân laõng. Nhöng hai khuyeát ñieåm trong hieäp öôùc naøy caûn trôû toøa aùn Hague hoaøn thaønh toát coâng vieäc cuûa noù. Ñoù laø vieäc tham chieán caùc cuoäc xung ñoät giöõa caùc quoác gia mang tính töï nguyeän, do ñoù ñoái vôùi caùc tröôøng hôïp khaùc thieáu söùc maïnh thi haønh nghò quyeát cuûa Toøa. Ñaây laø söï yeáu ñuoái cuûa caùc keá hoaïch. Sau löng quan toøa laø löïc löôïng caûnh saùt. Tuy nhieân söùc maïnh naøo baét buoäc hai löïc löôïng ñoái ñaàu nhau phaûi nghe theo phaùn xeùt cuûa toøa aùn troïng taøi ? Duø sao chaêng nöõa, keá hoaïch naøy vaãn khoâng ñaùnh ñoå ñöôïc chieán tranh, vì möôøi laêm naêm sau khi toøa aùn Hague ñöôïc thaønh laäp, caùc cuoäc chieán tranh taøn khoác nhaát trong lòch söû vaãn cöù dieãn ra. Böôùc tieáp theo laø thieát laäp Toå chöùc quoác teá lieân minh sau cuoäc ñaïi chieán ñaõ thaønh coâng röïc rôõ. Tuy nhieân noù coù cuøng ñieåm yeáu laøm voâ hieäu hoùa toøa aùn Hague : thieáu quyeàn löïc vaø thieáu söùc maïnh. Noù vaãn laø böôùc quan troïng trong vieäc xaùc ñònh ñuùng höôùng maëc daàu chieán tranh vaãn khoâng chaám döùt cho ñeán luùc dö luaän cuûa caùc daân toäc tuyeät ñoái choáng laïi chieán tranh. Troïng taøi ñaõ coá gaéng, coù nhieàu thaønh coâng, nhö laø moät phöông phaùp daøn xeáp maâu thuaãn trong giôùi coâng nghieäp giöõa oâng chuû vaø ngöôøi laøm coâng. Tuy theá, baõi coâng chöa ñöôïc xoùa boû. Thöïc teá trong nhöõng naêm gaàn ñaây chöa bao giôø baõi coâng laïi lan roäng vaø thöôøng xuyeân dieãn ra nhö vaäy. Vaãn coøn nieàm hy voïng raèng troïng taøi daàn daø seõ chinh phuïc, ñoàng thôøi baõi coâng vaø vieäc beá toûa coâng xöôûng seõ ñi vaøo queân laõng. TÖØ MÔÙI : 1. lockout /l4k0$t/ (n) : söï beá toûa coâng xöôûng (chuû nhaân caám thôï voâ xöôûng laøm vieäc tröø phi thôï chòu nhaän moät soá ñieàu kieän) 2. agreement /6'9ri:m(6)nt/ (n) : söï thoûa hieäp 3. impartial /imp@:~(6)l/ (adj) : voâ tö, khoâng thieân vò 4. to abide (by) /6'baid/ (v) : chòu theo 5. civil suil /'si(6)l/ (n) : vuï daân söï toá tuïng, kieän caùo

6. arbitrator /'@:bitreit(6)r/ (n) : ngöôøi troïng taøi 7. plaintiff /'pleintif/ (n) : nguyeân caùo 8. defendant /di'fend(6)nt/ (n) : bò caùo 9. magistrate /'m%d2istreit/ (n) : vò thaåm phaùn 10. privateer /praiv6'ti6(r)/ (n) : daân thuyeàn ñöôïc voõ trang 11. international tribunal /int6n%~6n(6)l tra1'bju:nl/ (n) : toøa aùn quoác teá 12. Geveva /d21'n1:v6/ (n) : thaønh phoá Giô ne vô (taïi Thuïy só) 13. decision /di'si2(6)n/ (n) : quyeát nghò, quyeát ñònh 14. to lead to /li:d t6/ (v) : daãn tôùi, ñöa tôùi 15. to avert /6'v3:t/ (v) : traùnh 16. The Hague Conference /56 he19 'k4nf6r6ns/ (n) : Hoäi nghò Hoøa bình Hague (le Haye) 17. to call /k0:l/ (v) : trieäu taäp 18. suggestion /s6'd2est~(6)n/ (n) : lôøi ñeà nghò - to suggest (v) 19. Tsar (Czar) : Nga Hoaøng. n. /z@:/ 20. international arbitration /1nt6'n%~n6l ,@:b1'tre1~n/ (n) : söï troïng taøi quoác teá 21. a thing of the past (n) : söï vieäc cuûa dó vaõng 22. to enforce /in't0:s/ (v) : thi haønh, thöïc haønh 23. inherent /in'her6nt/ (adj) : coá höõu, vaãn thöôøng coù 24. scheme /ski:m/ (n) : keá hoaïch 25. The League of Nations /56 l1:9 4v 'ne1~nz/ (n) : Toå chöùc Quoác teá Lieân minh 26. to stultify /'st^ltifai/ (v) : laøm cho voâ hieäu löïc

66. THE ADVANTAGES AND DISADVANTAGES OF GOOD MEMORY SÖÏ LÔÏI VAØ HAÏI CUÛA TRÍ NHÔÙ TOÁT OUTLINE 1. The importance of having a good memory, and its advantages. 2. Memory can be trained and improved. 3. The disadvantages of remembering everything. There is no need to dwell on1 the importance of having a good memory. A bad memory is such a handicap in life that every one realises the advantages of a good one. By a good memory we mean a retentive2 and accurate memory, one that will retain3 for us know ledge once gained, and retain it correctly. How slow and eratic4 is the progress of a student who cannot remember what he has learnt ! He is like Sisyphus, the poor wretch the Greek fable tells about, who was condemned to push a stone up a hill in Hades5, which was for ever rolling down again before it reached the top. In business life, a man who cannot remember his appointments and is always forgetting the orders he receives, will soon be left behind6. A servant who forgets to do his work at the proper time, quickly losses his job. One of the poorest excuses we can make for work undone is, "I am awfully sorry; but I forgot!" And it is an excuse that is not excuse if it is made too often. A good memory is essential for the student, the businessman, the employee, the politician, the statesman in fact for every one in every walk of life7. It is necessary, too, in social life; for a person who forgets his social engagements8 and can never remember the faces of those he has met. Will not be a social sucess. People with bad memories, however, need not despair; for even the worst memory can be improved by training, like every other faculty. The chief cause of a bad memory is inattention9, lack of concentration10. We often blame our memories for not retaining knowledge, when as a matter of fact we never gave it the knowledge to retain. It is not the memory that is to blame, but our lack of attention when learning. You read a book, and at once forget all about it; you forget it because you never really read the book. Your eyes passed over the words on the page, but your mind was wandering11, and you never really took into your mind what the author wrote. The first step in training a memory is to learn to concentrate our mind on what we are doing, and give it our whole thought. We must learn to notice things, carefullly observe what we see, consciously12 and determinedly attend to what we are about; and the regular repetition of the knowledge we have gained will quickly strengthen memory, till remembering becomes a habit. The only disadvantage of a good memory is our inability to forget things we do not want to remember. There are events, desires, and thoughts in our past life which we would like to forget. The only way to forget such unpleasant things is to fill our mind with good thoughts. For you cannot forget by trying to forget. Khoâng caàn baøn ñeán taàm quan troïng coù ñöôïc trí nhôù toát. Trí nhôù keùm laø moät caûn trôû trong cuoäc soáng, seõ nhaän thaáy ñieàu thuaän lôïi khi coù moät trí nhôù toát. Noùi ñeán trí nhôù toát, chuùng ta coù yù noùi ñeán moät trí nhôù coù söùc nhôù laâu, vaø chính xaùc, seõ baûo trì caùc kieán thöùc chuùng ta thu löôïm ñöôïc vaø giöõ laïi. Thaät keùo daøi vôù vaån moät tieán trình tieáp thu kieán thöùc cuûa moät sinh vieân coù trí nhôù keùm ! Anh ta raát gioáng Sisyphus, ngöôøi baát haïnh ñaùng thöông trong caâu chuyeän nguï ngoân Hy Laïp bò xöû phaït neùm ñaù leân ngoïn ñoài seõ khoâng bao giôø laên trôû

xuoáng tröôùc khi leân ñeán ñænh ñoài. Trong ñôøi soáng thöông maïi, ngöôøi khoâng coù khaû naêng nhôù caùc cuoäc heïn cuûa mình, seõ khoâng theå naøo nhôù ñöôïc coâng vieäc anh ta nhaän ñöôïc. Anh ta seõ bò boû rôi. Moät vieân chöùc queân laøm vieäc ñuùng giôø giaác, seõ nhanh choùng maát vieäc. Moät trong nhöõng caâu noùi toài teä nhaát chuùng ta vieän côù coâng vieäc chöa ñöôïc laøm xong laø "Toâi thöïc söï hoái tieác, nhöng toâi ñaõ queân maát !". Vaø ñoù laø lôøi xin loãi nhöng khoâng phaûi xin loãi neáu cöù laëp laïi maõi. Sinh vieân raát caàn coù trí nhôù toát. Thöïc teá, trí nhôù raát caàn thieát cho moïi giôùi. Trong ñôøi soáng xaõ hoäi, trí nhôù cuõng raát caàn thieát. Ñoái vôùi ngöôøi queân caùc cuoäc heïn ngoaøi xaõ hoäi ñoàng thôøi khoâng theå nhôù ñöôïc göông maët cuûa nhöõng ngöôøi anh ñaõ gaëp, seõ khoâng thaønh coâng trong xaõ hoäi. Tuy nhieân ngöôøi coù trí nhôù toài khoâng neân tuyeät voïng, bôûi vì trí nhôù toài nhaát thaäm chí coù theå hoài phuïc ñöôïc baèng reøn luyeän nhö caùc chöùc naêng khaùc. Nguyeân nhaân chính cuûa trí nhôù toài laø söï khoâng ñeå yù, thieáu söï taäp trung. Chuùng ta thöôøng xaáu hoå vì trí nhôù keùm cuûa chuùng ta. Khoâng löu giöõ ñöôïc kieán thöùc, khi maø moät söï kieän ñöa ñeán chuùng ta khoâng cho noù moät kieán thöùc ñeå löu giöõ laïi. Ñoù khoâng phaûi laø trí nhôù maø phaûi hoå theïn maø laø thieáu söï chuù yù khi ta hoïc. Baïn ñoïc saùch, vaø ngay laäp töùc queân ñi taát caû. Baïn queân bôûi vì baïn thaät söï khoâng bao giôø ñoïc saùch. Maét baïn löôùt qua caùc chöõ treân trang giaáy nhöng taâm trí baïn ñang lang thang. Vaø baïn thaät chöa bao giôø ñem vaøo ñaàu nhöõng lôøi taùc giaû vieát. Böôùc ñaàu trong vieäc reøn luyeän trí nhôù laø phaûi hoïc caùch taäp trung trí oùc vaøo ñieàu chuùng ta laøm vaø ñöa ra toaøn boä yù kieán cuûa chuùng ta. Chuùng ta phaûi hoïc ñeå yù caùc söï vaät, quan saùt caån thaän nhöõng gì chuùng ta nhìn thaáy, vaø taäp trung moät caùch coù yù thöùc vaø quyeát taâm ñeán ñieàu chuùng ta seõ laøm. Vaø söï laëp laïi thöôøng xuyeân kieán thöùc chuùng ta coù ñöôïc seõ nhanh choùng laøm trí nhôù phuïc hoài, cho ñeán luùc trí nhôù trôû thaønh thoùi quen. Ñieàu baát lôïi duy nhaát cuûa trí nhôù toát laø chuùng ta khoâng coù khaû naêng queân nhöõng ñieàu chuùng ta khoâng muoán nhôù. Coù nhöõng söï kieän, öôùc mô vaø tö töôûng trong cuoäc soáng quaù khöù maø chuùng ta muoán queân. Caùch duy nhaát ñeå queân nhöõng ñieàu khoâng thuù vò ñoù baïn phaûi laáp ñaày taâm tri baïn nhöõng yù töôûng toát ñeïp. Vì baïn khoâng theå queân baèng caùch coá queân. TÖØ MÔÙI : 1. to dwell on /dwel 4n/ (v) : baøn veà 2. retentive /r1'tent1v/ (adj) : coù söùc nhôù laâu, coù tính caùch baûo trì 3. to retain /r1'te1n/ (v) : baûo trì, giöõ laïi 4. erratic /1'r%t1k/ (adj) : baát thöôøng, vôù vaån 5. Hades /'heidi:z/ (n) : aâm phuû, aâm ty 6. to be left behind /lef't bi'haind/ : bò boû rôi (laïi sau) 7. in every walk of life : trong moïi giai caáp 8. engagement /1n'9e1d2m6nt/ (n) : söï öôùc ñònh, heïn gaëp 9. inattention /,1n6'ten~n/ (n) : söï khoâng chuù yù 10. concentration /,k4nsn'tre1~n/ (n) : söï taäp trung, söùc chuù yù 11. to wander /'w4nd6/ (v) : phieâu löu, ñi lang thang 12. consciously /'k4n~6sl1/ (adv) : moät caùch coù yù thöùc

67. GOOD MANNERS LEÃ PHEÙP OUTLINE 1. The necessity of good manners. 2. The essence of good manners. 3. The true gentleman. Bad manners are always objectionable1. We can excuse ignorant and badly brought up people, who know no better; but there are many, who do know better, who pride2 themselves on being rude and off hand; and these we cannot excuse. Some of these people (conceited fellows!) think that rudeness is a sign of independence and manliness. And others say that politeness is a form of in sincerity, and hold that to say that you are glad to see a person whom you really dislike, or that you are sorry when a visitor has to leave when all the time you are glad to get rid of him, or to ask after a person's health when you do not care whether he is alive or dead, is simply hypocrisy3. There may be something in this objection; and yet a little innocent pretence and a few mild "social lias," may be less morally wrong than the unnecessary wounding of people's feelings. Even if you do not like a man, it is not always necessary to tell him the brutal truth. Good manners may be superficial, and sometimes they may be a little insincere; but they are as necessary to the continuance4 of society as oil is to the working of a machine without friction5. And with people who have naturally kind hearts, politeness is neither insincere nor artificial6. For the essence of good manners is consideration for the feelings of others; and surely this is a virtue. Some one has called good manners "surface religion", because the essence of true religion is unselfish sympathy. You cannot like or approve7 of all you meet; but you can and must learn to be kind to all, even to your enemies; and the least you can do is to treat them courteously8. There is enough sorrow in the world without our trying to increase it by unnecessary unkindness, which is the essence of bad manners. And it costs so little to be polite showing respect without servility9 to our superiors10, courtesy to our equals11, and consideration for those below us. The true gentleman is one who instinctively12 thinks of the feelings, the comfort and happiness of others before his own. He will therefore be courteous to all. And there are true gentlemen,nature's gentlemen, even amongst the poor and ignorant, who, though they have not had the chance of learning all the rules of etiquette, have kind hearts. Khoâng coù leã pheùp luoân bò gheùt boû. Chuùng ta coù theå tha thöù veà söï baát caån cuûa hoï voán khoâng bieát leã pheùp toát hôn. Tuy nhieân cuõng coù nhieàu ngöôøi bieát cö xöû ñeïp hôn laïi töï haøo veà haønh vi thoâ baïo. Ñoái vôùi haïng ngöôøi naøy chuùng ta khoâng theå tha thöù. Moät soá ngöôøi (nhöõng gaõ töï phuï !) cho raèng tính thoâ loã laø daáu hieäu cuûa töï do vaø nam tính. Nhöõng keû khaùc cho raèng lòch söï laø hình thöùc cuûa loøng chaân thaønh ñoàng thôøi phaùt bieåu raèng noùi nhö vaäy laø baïn toû yù vui möøng gaëp ngöôøi baïn thaät söï khoâng thích hoaëc baïn toû yù buoàn khi moät ngöôøi khaùch phaûi rôøi boû toaøn boä thôøi gian baïn muoán toång coå anh ta hay phaûi hoûi thaêm söùc khoûe ngöôøi maø baïn thaät söï khoâng caàn bieát ñeán anh ta coøn soáng hay ñaõ cheát. Ñoù laø haønh ñoäng ñaïo ñöùc giaû. Coù theå ñieàu gì ñoù trong söï giaû doái naøy. Vaø maëc daàu coù moät söï giaû vôø ngaây thô cuøng vôùi nhöõng lôøi noùi doái nheï nhaøng coù theå ñoù laø haønh ñoäng ñaïo ñöùc

giaû ñuùng hôn laø veát thöông nhoû nhaët xuùc phaïm ñeán tình caûm con ngöôøi. Thaäm chí neáu baïn khoâng thích moät ngöôøi, khoâng nhaát thieát luùc naøo cuõng noùi vôùi anh ta söï thaät taøn nhaãn ñoù. Leã pheùp coù theå chæ laø beà maët vaø ñoâi luùc coù theå khoâng chaân thaät. Tuy nhieân noù cuõng raát caàn thieát cho tính lieân tuïc cuûa xaõ hoäi gioáng nhö daàu tra vaøo ñeå maùy chaïy maø khoûi bò coï xaùt. Vaø nhöõng ngöôøi coù loøng chaân thaät töï nhieân, tính lòch söï xuaát phaùt töø loøng chaân thaät, khoâng heà giaû maïo. Vì tính quan troïng cuûa leã pheùp ñöôïc xem laø tình caûm cuûa con ngöôøi. Vaø chaéc chaén ñaây phaûi laø ñaïo ñöùc thaät. Coù ngöôøi goïi leã pheùp laø "beà maët cuûa toân giaùo" bôûi vò söï caàn thieát cuûa toân giaùo thaät chính laø söï ñoàng caûm hoaøn toaøn. Baïn khoâng theå thích hay taùn thaønh taát caû ñieàu baïn gaëp phaûi. Nhöng baïn phaûi bieát töû teá vôùi taát caû moïi ngöôøi, thaäm chí vôùi keû thuø cuûa baïn. Vaø ñieàu ít ra baïn coù theå laøm laø cö xöû nhaõ nhaën vôùi hoï. Treân theá gian naøy, khoâng caàn phaûi coá taïo theâm nhöõng noåi buoàn caàn thieát ñaõ coù ñuû noãi buoàn maø voán laø caùi caàn thieát cho caùi goïi laø khoâng coù leã pheùp. Ñoàng thôøi ñaâu coù toán keùm bao nhieâu khi baïn toû ra lòch thieäp voán theå hieän loøng kính troïng thaúng thaéng cuûa baïn ñoái vôùi ngöôøi treân, nhaõ nhaën vôùi ngöôøi cuøng löùa vaø quan taâm ñeán nhöõng ngöôøi thaáp hôn. Ngöôøi lòch thieäp thaät söï laø ngöôøi nghó ñeán tình caûm, ñieàu kieän vaø haïnh phuùc cuûa ngöôøi khaùc theo baûn naêng tröôùc khi nghó ñeán baûn thaân. Do ñoù, anh ta seõ nhaõ nhaën vôùi taát caû moïi ngöôøi. Vaø coù nhöõng ngöôøi lòch duyeät thaät söï, nhöõng ngöôøi lòch duyeät töï nhieân, thaäm chí trong soá nhöõng ngöôøi ngheøo vaø khoâng coù hoïc voán nghó raèng hoï khoâng coù cô hoäi hoïc hoûi taát caû nguyeân taéc xöû theá, hoï ñeàu coù traùi tim nhaân haäu. TÖØ MÔÙI : 1. objectionable /6b'd2eck~n6bl/ (adj) : ñaùng gheùt, ñaùng cheâ traùch 2. to pride oneself on /pra1d w^n'self/ (v) : laáy laøm kieâu haõnh 3. hypocrisy /hi'p4kr6si/ (n) : tính ñaïo döùc giaû 4. continuance /k6n'tinj$6ns/ (n) : söï tieáp tuïc, lieân tuïc 5. friction /'frik~n/ (n) : söï coï saùt 6. artificial /@:t1'fil/ (adj) : giaû taïo 7. to approve (of) /6'pru:v/ (v) : taùn thaønh, chaáp nhaän 8. courteously /'k3:ti6sli/ (adv) : coù leã pheùp, leã ñoä 9. servility /'s3:viliti/ (n) : veû khuùm nuùm, luoàn cuùi 10. superior /su:pi6ri6(r)/ (n) : ngöôøi beà treân 11. equal /'i:kw6l/ (n) : ngöôøi ngang haøng 12. consciously /'k4n~6sli/ (adv) : theo thieân tính. baûn naêng

68. THE FACE AS AN INDEX OF CHARACTER KHUOÂN MAËT TIEÂU BIEÅU PHAÅM TÍNH OUTLINE 1. Choosing by faces. 2. Character forms faces. 3. The art of reaking faces. A businessman I knew told me that, when he was engaging an employee, he always insisted on1 personally2 interviewing the candidates for the post. He scarcely ever read their testimonials3, which he considered to be worth little; and he did not pay much attention to what each man said; but he watched his face as he talked. "I choose them," he said, "by their faces." And many a time he selected a man who had very little in the way of recommedations4 to show, and promptly rejected some who brought a whole file of excellent testimonials. And he was rarely wrong in his choice. A man's face, if we can read it aright, is indeed an index of his character. We can tell what sort of man he is by the expression of his countenance5, as we can tell the species of shell-fish6 by its shell; for as a shellfish secretes7 its shell, so the soul secretes its physical face. It is we ourselves who make our faces; and we make them gradually and unconsciously to express our inner character. Character is simply the sum total of confirmed habits8; and as a habit is formed, it slowly writes its characteristic marks on the face, and gives its own look to the eyes. It is harder to read character in the faces of unformed9 children than in the faces of grown men and women, though one can generally detect meanness or frankness10 even in the face of a child; but the older people get and the more fixed their habits, the easier it becomes to tell what sort of people they are from their faces. Certain kinds of faces almost anyone can read. You cannot mistake the red and bloated11 face of the drunkard, the sour face12 of the discontented13, the pride in the face of the arrogant, the crafty look in the eyes of the sneak14. But it takes a trained and careful observer to read some faces, for some clever people can make their faces like masks to hide their real selves. A false hearted man may have an apparently frank and open face; a cruel man may wear a deceptively15 kindly smile; a rogue may look very honest at first sight. As Hamlet said, "A man may smile and smile, and be a villain." But there is always something in the face that will betray16 such people to an acute observerespecially in the most expressive features, the eyes and the mounth. A look in the eyes, the way he shapes his mouth, may betray the hidden meanness, cruelty, craftiness17 or selfishness that lurks behind the friendly smile and the frank look. Certain it is that dishonesty, lust and cruelty, honesty, purity and kindness, all leave their indelible marks on the face. Moät thöông gia toâi quen bieát cho raèng khi oâng ta tìm moät ngöôøi laøm vieäc, oâng luoân höôùng ñeán cuoäc phoûng vaán veà nhaân caùch ñeå choïn moät öùng cöû vieân cho chöùc vuï troáng. OÂng ta ít khi ñoïc caùc giaáy giôùi thieäu ngöôøi ñeán xin vieäc maø oâng voán cho raèng coù giaù trò raát ít. OÂng cuõng khoâng quan taâm ñeán nhöõng lôøi noùi cuûa anh ta, maø nhìn vaøo maët anh ta trong luùc ñang noùi. OÂng seõ noùi "toâi choïn hoï qua göông maët phaûn aùnh cuûa hoï". Vaø ñaõ nhieàu laàn oâng tuyeån choïn nhaân vieân khoâng qua söï giôùi thieäu nhöng coù ñöôïc toaøn boä thoâng tin chính xaùc phaûn aùnh lôøi giôùi thieäu tuyeät vôøi. Vaø oâng hieám khi sai trong vieäc choïn löïa cuûa oâng.

Göông maët con ngöôøi neáu chuùng ta bieát ñoïc, quaû laø moät taám baûng phaûn chieáu phaåm caùch. Baèng vieäc bieåu hieän dieän dung chuùng ta coù theå noùi anh ta thuoäc loaïi ngöôøi naøo cuõng gioáng nhö chuùng ta noùi loaøi soø heán qua voû cuûa noù vì ñoái vôùi loaïi soø heán aån döôùi voû cuûa noù. Vì theá taâm hoàn naáp döôùi beà maët vaät theå. Chính chuùng ta taïo neân göông maët cuûa chuùng ta, noù seõ daàn daàn thaønh hình ñoàng thôøi phaåm caùch beân trong cuûa chuùng ta seõ bieåu hieän moät caùch voâ thöùc qua hình daïng cuûa göông maët. Phaåm tính ñôn giaûn laø toaøn boä caùc thoùi quen ñöôïc xaùc ñònh. Vaø khi thoùi quen ñöôïc hình thaønh, noù daàn daø vieát leân caùc daáu hieäu phaåm tính treân göông maët cuøng vôùiö daáu hieäu caùc tia nhìn qua aùnh maét. Do ñoù ñoïc taùc phaåm tính treân göông maët treû con khoù hôn göông maët cuûa ngöôøi ñaõ tröôûng thaønh. Maët daàu noùi chung ngöôøi ta coù theå khaùm phaù yù nghóa hay tính chaân thaät thaäm chí treân göông maët cuûa treû. Tuy nhieân ngöôøi lôùn caøng töøng traûi caøng coù ñöôïc caùc thoùi quen hoãn hôïp, vaø caøng deã ñoaùn ñöôïc töø göông maët hoï thuoäc loaïi ngöôøi naøo. Moät soá göông maët gaàn nhö khoâng ai ñoïc ñöôïc. Baïn khoâng theå laàm göông maët ñoû, aên, uoáng quaù ñoä cuûa keû say röôïu, veû maët chua cay cuûa ngöôøi khoâng haøi loøng, veû töï haøo treân göông maët cuûa keû töï phuï kieâu caêng, tia nhìn sôï seät trong aùnh maét cuûa keû leùn luùt. Nhöng phaûi taäp laøm ngöôøi quan saùt caån thaän môùi ñoïc ñöôïc nhöõng neùt treân göông maët. Vì moät soá ngöôøi khoân ngoan coù theå taïo neân göông maët giaû, haàu che ñaäy göông maët thaät cuûa hoï. Ngöôøi gian doái coù theå coù göông maët thaät söï. Moät ngöôøi ñoäc aùc coù theå coù nuï cöôøi töû teá giaû taïo. Keû löøa ñaûo coù theå ngay töø caùi nhìn ñaàu tieân troâng haén ta raát trung thöïc. Nhö Haêm leùt ñaõ noùi. Moät ngöôøi cöôøi luoân mieäng coù theå laø keû hung aùc". Tuy nhieân luoân coù moät ñieàu naøo ñoù toû daáu phaûn ngöôïc laïi vôùi loaïi ngöôøi naøy vaø chæ coù ngöôøi quan saùt am töôøng môùi nhaän roõ, ñaëc bieät trong caùc neùt bieåu hieän cuûa aùnh maét vaø mieäng. Tia nhìn trong aùnh maét, hình daùng cuûa khuoân mieäng coù theå ñeå loä söï baàn tieän, ñoäc aùc, laám leùt hay ích kyû aån daáu döôùi nuï cöôøi thaân thieän, caùi nhìn chaân thaät. Moät soá neùt khoâng trung thaønh, phaûn boäi vaø ñoäc aùc, trung thöïc, trong saùng, töû teá taát caû ñeàu löu laïi nhöõng daáu hieäu khoù phai treân göông maët. TÖØ MÔÙI : 1. to insist on /in'sist4n/ (v) : cöù ñoøi, khaêng khaêng ex : He insisted on going to Hongkong. 2. personally /p3:s6'n6l6ti/ (adv) : chính baûn thaân, thaân chinh, ñích thaân 3. testimonial /testi'm6$ni6/ (n) : giaáy chöùng nhaän (naêng löïc hoaëc trình ñoä) 4. recommendation /rek6men'dei~n/ (n) : söï giôùi thieäu 5. countenance /'k6$nt6n6ns/ (n) : veû maët 6. shellfish /~elfiz/ (n) : loaøi soø heán 7. to secrete /'si:krit/ (v) : aån döôùi, naáp döôùi 8. confirmed habits /k6n'3:m 'h%b1t / (n) : thoùi quen, taäp quaùn 9. unformed /^n'f0:md/ (adj) : chöa thaønh hình 10. frankness /fr%7kn6s/ (n) : söï thaønh thaät - frank (adj) 11. bloated /bl6$tid/ (adj) : aên uoáng quaù ñoä 12. sour face /,sa$6 'fe1s/ (n) : veû maët chua cay 13. the discontented /disk6n'tentid/ (n) : keû baát maõn, baát bình 14. sneak /sni:k/ (n) : keû leùn luùt -(v) leùn luùt 15. deceptively /di'septili/ (adv) : giaû doái, löøa ñaûo - to deceive (v) 16. to betray /bi'trei/ (v) : "laät taåy" - betrayal (n) 17. craftiness /kr@:ftin6s/ (n) : maùnh lôùi xaûo quyeät

69. METHOD OF WORKING PHÖÔNG PHAÙP LAØM VIEÄC OUTLINE 1. The necessity of method in work. 2. Method in business. 3. Method in office routine1. 4. Method in studies. Method in work means a certain wise orderliness2 in doing the work. It is working according to some plan which experience has proved to be sound. It involves>3 mapping 4 out one's time, taking things in their turn, finishing one job before we tackle5 another. No really satisfactory or sucessful work can be accomplished in a haphazard6 way. Lack of method spells7 worry, over work, waste of time, inefficiency, and often failure. A businessman must have method in his work, or his affairs will soon be in a muddle8. A successful businessman, being asked how he could get through the enormous amount of work he had to do, said, " I alway keep a clean table. " He meant that he never allowed correspondence and files and bills to accumulate on his desk. However late he had to work he always finished all the work the day brought before he left his office, so that his table was clear. He never put off9 till to morrow what should be done to day. A good clerk will always have his files in order and kept daily up-to-date. He will have a place for everything, and everything in its place; so that he can put his hand on a letter, a bill, a rederence, at once without any waste of time. He will plan out his day's work, so that every hour will have its allotted10 task. And though the work of his office be heavy, he will get through11 it with ease and comfort; whereas an unmethodical clerk will always be in a muddle and his work half done, even though the work of his office is comparatively light12. For a student, method in study is very important. Lazy students, who take it easy in their first year at college, get hopelessly behind with their work, and at last have to take to feverish cramming13 as the examination approaches, and generally fail as a result14. On the other hand, there are ever-eager and impatient students, who want to run before they have learnt to walk, and who, instead of doing each day's work thoroughly as it comes, are rushing on to the advanced15 parts of their subjects, only muddling their brains for their pains. The wise student will content himself with thoroughly mastering each day's work as it comes. He will prepare for the lectures, the night before; will give his whole mind to the lectures in the classroom next day; and will the same evening revese16 the work done in the classroom in the morning, before he turns to tomorrow's lectures. Such a student, by methodical and orderly work, will master his subject, step by step: and when the time for final preparation comes, his revision will be simply refreshing17 his memory about things thoroughly learnt. Phöông phaùp laøm vieäc coù nghóa raèng thöù töï cuûa vieäc saép xeáp coâng vieäc khoân ngoan. Phöông phaùp ñöôïc tieán haønh theo keá hoaïch ñaõ ñöôïc kinh qua vaø chöùng toû raèng phöông phaùp ñoù ñuùng. Ñieàu ñoù coù lieân quan ñeán laäp keá hoaïch giôø giaác, laøm vieäc coù thöù töï vaø hoaøn taát coâng vieäc tröôùc khi chuùng ta baét tay laøm vieäc khaùc. Khoâng coù vieäc laøm thaønh coâng myõ maõn naøo laïi ñöôïc hoaøn taát caåu thaû. Thieáu phöông phaùp bieåu hieän söï lo laéng, laøm quaù giôø, laõng phí thôøi gian, thieáu naêng löïc vaø thöôøng thaát baïi.

Moät thöông gia phaûi coù phöông phaùp laøm vieäc neáu khoâng coâng vieäc cuûa anh ta trôû neân loän xoän. Moät nhaø kinh doanh thaønh ñaït khi ñöôïc hoûi ñeán baèng caùch naøo oâng coù theå hoaøn taát khoái löôïng coâng vieäc ñoà soä, ñaõ traû lôøi "Toâi luoân luoân giöõ saïch baøn". OÂng coù yù noùi oâng khoâng bao giôø cho pheùp thö töø, hoà sô vaø hoùa ñôn traøn ngaäp treân baøn cuûa oâng, tuy nhieân oâng phaûi laøm sau. OÂng luoân hoaøn taát coâng vieäc trong ngaøy tröôùc khi rôøi khoûi vaên phoøng, vì vaäy baøn laøm vieäc cuûa oâng luoân ngaên naép. OÂng khoâng bao giôø hoaõn laïi hoâm sau nhöõng gì laøm ñöôïc trong ngaøy hoâm nay. Moät thö kyù toát seõ coù nhöõng choàng hoà sô ngaên naép haèng ngaøy. Anh ta luoân coù choã daønh cho moïi vieäc, vaø caùc vieäc ñeàu ôû ñuùng vò trí cuûa noù haàu anh coù theå laáy ñöôïc maø khoâng phí thôøi gian. Anh ta töï vaïch keá hoaïch cho coâng vieäc trong ngaøy ñeå moãi giôø ñeàu coù coâng vieäc ñaõ ñònh. Maëc daàu coâng vieäc ôû vaên phoøng anh ta choàng chaát, anh ta seõ hoaøn taát nghieâm tuùc vaø daày ñuû. Trong khi moät thö kyù khoâng coù phöông phaùp laøm vieäc seõ luoân traøn ngoäp trong coâng vieäc, vaø coâng vieäc cuûa anh ta seõ dôû dang daàu cho coâng vieäc ôû vaên phoøng anh töông ñoái nheï. Ñoái vôùi sinh vieân, phöông phaùp hoïc raát quan troïng. Caùc sinh vieân löôøi hoïc haønh thoaûi maùi ôû naêm ñaàu ñaïi hoïc, khoâng coù nieàm hy voïng ôû vieäc hoïc taäp vaø cuoái cuøng hoïc doàn daäp khi caùc kyø thi ñeán gaàn vaø keát quaû thi tröôït. Maët khaùc, laïi coù nhöõng sinh vieân noân noùng, quaù say meâ muoán chaïy tröôùc khi hoïc ñi. Ñoàng thôøi thay vì laøm xong coâng vieäc moãi ngaøy cho hoaøn haûo caùc sinh vieân naøy laïl lao vaøo hoïc tröôùc nhöõng phaàn hoïc cuûa boä moân chæ laøm roái tung trí oùc, gaây theâm ñau ñaàu. Ngöôøi khoân ngoan seõ laáy laøm haøi loøng vôùi vieäc naém vöõng kieán thöùc haøng ngaøy, seõ chuaån bò kyõ baøi thuyeát trình vaøo ñeâm tröôùc ñoù, vaø anh ta seõ naém ñöôïc noäi dung baøi giaûng tröôùc lôùp vaøo ngaøy hoâm sau. Toái hoâm ñoù anh ta seõ oân laïi coâng vieäc buoåi saùng ôû lôùp tröôùc khi chuyeån sang baøi hoïc ngaøy mai. Moät sinh vieân coù phöông phaùp hoïc taäp vaø saép xeáp vieäc coù thöù töï seõ töøng böôùc naém vöõng töøng moân hoïc. Vaø khi kyø thi ñeán, anh ta chæ vieäc oân laïi nhöõng gì anh ñaõ hoïc. TÖØ MÔÙI : 1. routine /ru:'t1:n/ (n) : coâng vieäc haøng ngaøy, thöôøng leä 2. orderlines /'0:d6l1n6s/ (n) : söï coù thöù töï, ngaên naép 3. to involve /1n'v4lv/ (v) : bao haøm, goàm caû 4. to map out /m%p a$t/ (v) : xeáp ñaët, laäp keá hoaïch 5. to tackle /'t%kl/ (v) : baét tay laøm, ñoái phoù 6. haphazard /h%'ph%z6d/ (adj) : ngaãu nhieân 7. to spell /spel/ (v) : bieåu thò, noùi leân 8. muddle /'m^dl/ (n) : caûnh luoäm thuoäm, hoãn loaïn 9. to put off /put 4f/ (v) : trì hoaõn, khaát laàn, xeáp qua 10. allotted /6'l4t1d/ (adj) : ñöôïc chæ ñònh, phaûi ñònh 11. to get through /9et 8ru:/ (v) : hoaøn taát, laøm xong 12. light /la1t/ (adj) : nheï nhaøng 13. cramming /kr%m17/ (n) : söï laøm vieäc (hay hoïc) doàn daäp 14. as a result /%s 6 r1'z^lt/ : keát quaû 15. advanced /6'dv@:nd2d/ (adj) : tieân tieán 16. to revese /r1'v3:s/ (v) : kieåm laïi, oân laïi - revesion (n) 17. to refresh /r1'fre~/ (v) : laøm cho töôi tænh laïi, laøm cho saûng khoaùi laïi

70. SAVINGS-BANKS NGAÂN HAØNG TIEÁT KIEÄM OUTLINE 1. The necessity of Thrift, which requires (a) Imagination and (b) Self-denial. 2. Savings-Banks help us to be thrifty. There is a Savings-Bank in the town of Leeds, in England, that has this verse1 carved2 in stone above its entrance door : "Did youth but know what age would crave, Many a penny youth would save." When we are young, it is hard to imagine what we shall feel like, and what we shall want, when we are old. But if we could, we should be careful while we are able to work and earn money to put something away for our old age. To save requires imagination; thrift means foresight3. Thrift also means self denial. Our natural tendency4 is to satisfy our present wants and indulge5 every passing desire. People with unlimited incomes may afford to do this; but they are very few. The incomes of most of us are very limited, and unless we are very firm with ourselves, we shall spend all we earn as soon as we get it. It takes a good deal of strength of will to deny our-selves many things we badly6 want, in order to save up for a rainy day. John Bunyan, in his "Pilgrim's Progress"7, tells the parable 8 of Passion and Patience, two children who were given sweetmeats in equal quantities. Passion devoured all his in a few minutes; but Patience divided his portion up so that it lasted several days, eating only a part each day. And Passion had the mortification9 of watching Patience enjoying sweets every day, while he had none. So foresight and self denial pay in the long run; as the grasshopper10 found in Esop's fable, when he saw the ant well supplied in the winter while he was starving. Savings-Banks are established to encourage us to provide for11 sickness and old age. They do this, first, by keeping our money safe for us. To keep large sums of money in the house, in a drawer or a hole in the floor is risky12; but a good bank is well guarded, and will not lose our money. Secondly, it rewards us for saving by giving us interest on the money it borrows from us. If you keep Rs. 100 in a drawer, it will still be Rs. 100 at the end of ten years; but if you put it in the Savings-Bank at 4 per cent, interest and leave it there after ten years you will have about Rs. 150. Lastly, if you keep your money in your house, you will be tempted13 to spend it; but if it is in a bank you will think thrice14 before you draw it out. So the Savings-Bank is a great help to people with small incomes, in helping them to save their pennies to spend when they are old. ÔÛ nöôùc Anh, coù ngaân haøng tieát kieäm ôû phoá Leeds, voán coù doøng thô ñöôïc khaéc treân taûng ñaù treân coång ñi vaøo. Tuoåi treû bieát tuoåi giaø seõ khao khaùt ñieàu gì. Seõ laøm gì vôùi nhöõng ñoàng xu tieát kieäm ñöôïc.

Khi chuùng ta coøn treû, thaät khoù töôûng chuùng ta seõ thích caùi gì vaø seõ muoán gì khi veà giaø. Nhöng neáu ñöôïc, chuùng ta phaûi thaän troïng trong khi laøm vieäc kieám soáng nhaèm xua tan tuoåi giaø cuûa chuùng ta. Tieát kieäm ñoøi hoûi trí töôûng töôïng ; tieát kieäm coù nghóa laø söï tieân tieán. Tieát kieäm coøn coù nghóa laø söï töï cheá. Khuynh höôùng töï nhieân cuûa chuùng ta laø phaûi thoûa maõn nhu caàu hieän taïi vaø say ñaém thöôûng thöùc nhöõng öôùc muoán. Ngöôøi coù thu nhaäp voâ haïn coù khaû naêng thöïc hieän ñieàu naøy. Nhöng nhöõng ngöôøi theá naøo raát hieám. Nguoàn thu nhaäp cuûa chuùng raát haïn cheá, tröø khi chuùng ta coù löông coá ñònh, chuùng ta seõ chi heát tieàn nhanh choùng roài sau ñoù coù laïi. Phaûi coù moät söùc maïnh ôû yù chí haàu töø boû nhöõng ñieàu muoán toài teä nhaèm tieát kieäm cho moät ngaøy möa. Trong "cuoäc haønh trình cuûa ngöôøi haønh khaát" John Bunyan coù hai ñöùa treû. Keå caâu chuyeän nguï ngoân veà Passion vaø Patience (söï ham muoán vaø tính kieân nhaãn) raèng hai ñöùa treû nhaän hai phaàn keïo baèng nhau. Passion (loøng ham muoán) thì nhai heát phaàn keïo cuûa mình chæ trong vaøi phuùt moät caùch ngaáu nghieán. Nhöng Patience (tính kieân nhaãn) chia phaàn keïo cuûa anh ta ñeå aên trong nhieàu ngaøy, moãi ngaøy chæ aên moät phaàn nhoû. Theá laø Passion (loøng ham muoán) haèng ngaøy raát ñau khoå nhìn Patience thöôûng thöùc moùn keïo trong khi anh ta ñaõ heát nhaün keïo. Do döï kieán tröôùc cuøng vôùi bieát töï kieàm cheá neân nhaãn naïi chi tieâu trong thôøi gian daøi. Trong khi caøo caøo ta, trong caâu chuyeän nguï ngoân Esop, trong thaáy con kieán lieàn ñem ñeå daønh cho muøa ñoâng laïnh giaù trong luùc caøo caøo caûm thaáy ñoùi. Ngaân haøng tieát kieäm ñöôïc thieát laäp haàu khuyeán khích chuùng ta daønh duïm cho luùc oám ñau vaø tuoåi giaø, haàu giöõ tieàn chuùng ta ñöôïc an toaøn tröôùc heát. Raát lieàu lónh khi baïn giöõ moät moùn tieàn lôùn ôû trong nhaø, trong ngaên keùo hay trong hoác neàn nhaø. Tuy nhieân moät ngaân haøng toát seõ ñöôïc baûo ñaûm an toaøn vaø seõ khoâng maát tieàn. Ñieàu thöù hai, ngaân haøng seõ töôûng thöôûng chuùng ta tieát kieäm tieàn baèng moùn tieàn laõi maø noù vay möôïn cuûa chuùng ta. Neáu baïn ñeå 100 ñoàng ruùp trong ngaên keùo, ñeán cuoái naêm noù vaãn laø 100 ñoàng ruùp. Nhöng neáu baïn göûi tieàn vaøo nhaø baêng vôùi möùc laõi 4%, trong möôøi naêm baïn seõ bò caùm doã chi tieâu. Nhöng neáu baïn göûi tieàn tieát kieäm ôû ngaân haøng baïn seõ phaûi suy nghó kyõ tröôùc khi baïn ruùt tieàn ra. Vì vaäy, ngaân haøng tieát kieäm laø nôi giöõ tieàn giuùp moïi ngöôøi coù thu nhaäp thaáp haàu tieát kieäm nhöõng ñoàng xu ñeå daønh duïm chi tieâu luùc veà giaø. TÖØ MÔÙI : 1. verse /v3:s/ (n) : caâu thô, caâu vaên vaàn 2. to carve /k@:v/ (v) : ñieâu khaéc, chaïm choå 3. foresight /'f0:sa1t/ (n) : söï thaáy tröôùc 4. tendency /'tend6ns1/ (n) : sôû thích, khuynh höôùng 5. to indulge /in'd^ld2/ (v) : chìm ñaém, say meâ 6. badly /b%'dli/ (adv) : raát - to want (need) badly : raát caàn 7. Pilgrim's Progress : Thieän Loä Lòch Trình (John Bunyan laø taùc giaû thi phaåm naøy) 8. parable /'p%r6bl/ (n) : truyeän nguï ngoân, tyû duï, ví duï 9. mortification /,m0:tifi'ke1~n/ (n) : söï khoå taâm, ñau khoå 10. grasshoper /'9r@:sh0p6r/ (n) : con caøo caøo 11. to provide for /pr6'va1d f6r/ (v) : chuaån bò, phoøng bò; ñeà phoøng 12. risky /'r1sk1/ (adj) : nguy hieåm 13. to tempt /tempt/ (v) : caùm doã - temptation /tempte'1~n/ (n) 14. to think thrice /817k 8ea1s/ (v) : nghó ba laàn

71. WONDERS IN CREATION NHÖÕNG KYØ QUAN CUÛA TAÏO VAÄT OUTLINE 1. The mystery of familiar things. 2. The infinitely1 great. 3. The infinitely little. Every thing in nature is wonderful. Even the commonest object is a mystery. The fact that it is familiar to us, does not explain it. For example, take a common plant, a weed in the garden, which we dig up and throw away as worthless. If you consider the delicacy of its tissues, the perfection of its form and colour, the marvellous2 way in which it has grown from a tiny seed, you will wonder how it came to be. Not even the greatest that has formed it. Common and familiar3 as it is, it is a mystery. The poet Tennyson4 has expressed this beautifully : "Flower in the crannied5 wall, I pluck you out of the crannies, And hold you here, root and all, in my hand, Little flower-but if I could understand What you are, root and all, and all in all, I should know what God and man is." In the same way, we are familiar with light, sound, the power of steam and electricity and fire; and we know enough about them to use them for our own purposes; but we cannot ultimately6 explain them. They are wonders to any one who thinks. All such things we are familiar with in our daily life; but science has revealed other wonders to us, that require knowledge to appreciate7. Science has revealed to us the infinitely great. The telescope has given us such a revelation of the size of the universe8 as takes away our breath. Science tells us that the tiny points of light in the night sky are millions of gigantic9suns, rolling through illimitable10 space at unthinkable distances. Some of these stars are hundreds of times bigger than our sun, which is only a small star, and some are so far from us that the light they give off takes thousands of years to reach us, though light travels at the inconceivable11 rate of 186.000 miles every second. The universe is so vast that to try to think of its awful spaces makes the brain reel. On the other hand, the scientist with his microscope has revealed to us the infinitely little. He shows us billions of highly organised living creatures, which we call germs12, so small that our eyes can never see them. He tells us that every drop of water, every grain of dust, every bit of the air we breathe, every drop of the blood in our veins, is filled with millions of these tiny creatures. Many of them are beneficent13, and even necessary for life; many are deadly14, and bring disease and death. And further he tells us that there are things which even the most powerful microscope can never reveal ; for all matter is made up of atoms15, and every atom is a little universe in which revolve, as the planets revolve round the sun, electric charges called electrons16. In childhood we wondered at fairy-tales17 ; but those fairy-tales were not nearly so wonderful as are the fairy-tales of Science : and the fairy-tales of Science are true. Moïi vaät ñeàu tuyeät vôøi trong baûn theå cuûa noù. Thaäm chí vaät theå gaàn guõi cuõng trôû neân bí aån. Söï thaät ñoái vôùi chuùng ta ñeàu gioáng nhau, khoâng giaûi thích ñöôïc. Laáy ví duï, khi nhoå moät

caây coû daïi trong vöôøn vaø neùm ñi xem nhö vaät voâ duïng. Neáu chuùng ta coi ñoù laø loaïi caây gaây haïi duø cho noù coù hình daùng vaø maøu saéc ñeïp, raèng noù ñaõ lôùn leân töø moät haït nhoû xíu thaät kyø dò. Chuùng ta seõ thaéc maéc noù seõ lôùn leân baèng caùch naøo. Raèng thaäm chí khoâng phaûi ñieàu to lôùn nhaát ñaõ taïo neân noù, maø chæ nhöõng caùi quen thuoäc, gaàn guõi vôùi chuùng ta, nhöng vaãn laø ñieàu bí aån. Thi só Tennyson ñaõ dieãn taû ñieàu naøy thaät hay : "Nhöõng boâng hoa treân böùc töôøng raïng nöùt. Toâi böùng em leân khoûi caùc khe nöùt. Vaø giöõ trong tay toâi ñaây caû reã vaø hoa. Moät ñoùa hoa nhoû beù ñaùng yeâu. Neáu toâi bieát ñöôïc em laø gì - taát caû reã vaø hoa. Thì cuoái cuøng toâi seõ bieát ñöôïc Chuùa vaø con cuûa Ngaøi". Töông töï, chuùng ta raát quen thuoäc vôùi aùnh saùng, aâm thanh, söùc maïnh hôi nöôùc vaø ñieän vaø löûa. Ñoàng thôøi chuùng ta bieát söû duïng chuùng ñuùng cho muïc ñích cuûa chuùng ta. Nhöng chuùng ta khoâng bieát giaûi thích sao cho caën keõ roõ raøng. Chuùng laø nhöõng kyø quan ñoái vôùi con ngöôøi. Toaøn boä nhöõng söï vieäc ñoù ñeàu gaàn guõi trong cuoäc soáng haøng ngaøy chuùng ta. Tuy nhieân khoa hoïc ñaõ heù môû nhöõng kyø quan khaùc ñoøi hoûi coù kieán thöùc ñeå hieåu thaáu. Khoa hoïc ñem laïi cho chuùng ta nhöõng khaùm phaù lôùn lao voâ haïn. Kính vieãn voïng ñaõ phaùt hieän ra kích thöôùc vuõ truï khi noù caùch raát xa chuùng ta. Khoa hoïc cho raèng nhöõng ñieåm saùng li ti treân baàu trôøi ñeâm laø haøng trieäu maët trôøi cöïc ñaïi xoay voøng trong khoâng gian voâ cuøng taän vôùi khoaûng caùch khoâng ngôø ñeán. Coù nhöõng vì sao lôùn gaáp haøng traêm laàn maët trôøi cuûa chuùng ta, voán chæ laø 1 vì sao nhoû beù. Ñoàng thôøi coù nhöõng ngoâi sao caùch raát xa chuùng ta maø aùnh saùng cuûa noù phaùt ra phaûi maát haøng ngaøn naêm môùi ñeán ñöôïc. Daàu cho vaän toác aùnh saùng ôû möùc ñoä raát khoù nghó ñeán nhöõng khoaûng khoâng gian kinh hoaøng laøm ñaàu oùc chuùng ta quay cuoàng. Maët khaùc, cuøng vôùi kính hieån vi khoa hoïc gia ñaõ veùn böùc maøn caùc vaät theå nhoû voâ cuøng, cho chuùng ta thaáy haøng trieäu caùc sinh vaät soáng coù toå chöùc cao, maø ta goïi laø vi truøng gaây beänh coù kích thöôùc raát nhoû maét thöôøng khoù nhìn thaáy. Anh ta cuõng baûo chuùng ta bieát raèng moãi moät gioït nöôùc, moãi moät haït buïi, moãi laøn khoâng khí chuùng ta thôû, moãi moät gioït maùu trong tónh maïch chuùng ta ñeàu laáp ñaày haøng trieäu trieäu nhöõng sinh vaät li ti naøy. Nhieàu con coù ích thaäm chí raát caàn thieát cho cuoäc soáng trong khi ñoù coù khoâng ít loaïi raát nguy hieåm, mang ñeán beänh taät vaø gaây cheát ngöôøi. Hôn nöõa nhaø khoa hoïc cho chuùng ta bieát ñöôïc coù nhöõng vaät maø ngay caû kính sieâu hieån vi cuõng khoù phaùt hieän ra chuùng. Ñoái vôùi caùc söï vaät ñeàu taïo neân töø caùc nguyeân töû. Moãi nguyeân töû laø moät vuõ theå nhoû beù vaø quay xung quanh noù laø caùc phaàn töû tích ñieän goïi laø ñieän töû, nhö caùc haønh tinh quay quanh maët trôøi vaäy ! Thôøi thô aáu chuùng ta thöôøng thaéc maéc veà nhöõng caâu truyeän thaàn tieân. Nhöng caùc caâu chuyeän naøy khoâng coøn thuù vò baèng caùc caâu truyeän thaàn tieân cuûa khoa hoïc ngaøy nay, ñoàng thôøi caùc caâu truyeän thaàn tieân cuûa khoa hoïc laø coù thaät ! TÖØ MÔÙI : 1. infinitely /'infin6tl1/ (adv) : voâ haïn, voâ cuøng 2. marvellous /'m@:v6l6s/ (adj) : kyø dò, kyø laï 3. familiar /f6'mil16(r)/ (adj) : quen bieát, khoâng laï gì 4. Tennyson = Alfred Tennyson (1809-1892) : thi só danh Anh 5. crannied /kr%nd/ (adj) : nöùt, coù khe nöùt 6. ultimately /'^lt1m6tli/ (adv) : moät caùch toái haäu

7. to appreciate /6'pri:!ieit/ (v) : thöôûng thöùc, hieåu thaáu 8. universe /'ju:ni'v3:s/ (n) : vuõ truï - universal (adj) 9. gigantic /d2a1'9%nt1k/ (adj) : raát lôùn, cöï ñaïi 10. illimitable /'1l1m1t6bl/ (adj) : voâ haïn, voâ cuøng taän 11. inconceivable /,17k6n'si:v6bl/ (adj) : khoâng töôûng töôïng ñöôïc 12. germ /d26:m/ (n) : vi truøng, vi khuaån 13. beneficent /bi'nefisnt/ (adj) : coù ích, laøm lôïi cho ta 14. deadly /'dedli/ (adj) : raát nguy hieåm, laøm cheát ngöôøi 15. atom /'%t6m/ (adj.) /'6t0m1k/ (adj, n) : nguyeân töû - tomic 16. electron /1'lektr0n/ (n) : ñieän töû - electronic /1lek'tr0n1k/ (adj) 17. fairy-tale /'fe6ri te1l/ (n) : truyeän thaàn thoaïi

72. INTERNATIONAL EXHIBITIONS TRIEÅN LAÕM QUOÁC TEÁ OUTLINE 1. The first, in 1851 : Hopes of a world peace. 2. Their uses : (a) They encourage international friendliness. (b) They advance1 manufactures2, and encourage inventions. (c) They stimulate3 commerce. (d) They are a means of education. (e) They provide pleasure. Although there had been small and local exhibition before, the first great international exhibition was held in London in 1851. Prince Albert, the husband of Queen Victoria, was the moving spirit in organising it, and it was opened by the Queen herself in person4. It was housed in a building (which still stands) made entirely of glass and iron, which was called the Crystal Palace5. The Exhibition was a great success; and some optimistic6 people at the time prophesied7 that it marked the beginning of an era of international peace, for they could not believe that the nations who joined in promoting so grand a project could ever quarrel again. These rosy hopes, however, were soon dashed to the ground; for three years after the Exhibition, England, France and Turkey were engaged in the Crimean War against Russia ; and ten years after that came the war between Germany and Austria, which was followed four years later by the FrancoGerman War. Many great exhibitions have been held since then, in London, Paris, Vienna, Glasgow, Chicago, and other places, culminating8 in 1924 in the Great Empire Exhibition at Wembley. Although exhibitions evidently cannot prevent war, they do undoubtedly help to promote a friendly feeling among the nations. Exhibits9 are sent from all countries, and visitors come from all parts of the world; and men of different nations cannot work and organise together and meet in friendly intercourse, as they do at such times, without getting more knowledge of and sympathy with each other's customs and ways of thought. Perhaps the chief object and use of such exhibitions is the promotion10 of manufactures, and the encouragements of new inventions and improved methods. Not only can manufacturers11 from all over the world see at an exhibition all the latest machines, methods and processes12, but the prizes offered for the best commodities13 of different kinds stimulate invention, and create a healthy rivalry14 in excellence of workmanship15. In the same way these exhibitions do a great deal of good to commerce, by bringing to one centre samples16 of the produce17 of different countries, from which merchants can learn where they can buy and sell to the best advantage18. They also have a great educational value19 ; for, besides exhibits of the products of all countries, an exhibition contains fine collections20 of works of art of all nations, curiosities21 of all kinds, and model villages and streets representing the life and customs of many different nationalities. Lastly they provide all kinds of amusements and shows22, to give pleasure to the people.

Maëc daàu tröôùc ñaây ñaõ coù nhöõng cuoäc trieån laõm nhoû toå chöùc theo vuøng nhöng cuoäc trieån laõm quoác teá ñaàu tieân ñöôïc toå chöùc ôû Luaân Ñoân naêm 1851 Hoaøng thaân Albert, vò hoân phu cuûa nöõ hoaøng Victoria ñöùng ra toå chöùc cuoäc trieån laõm naøy vaø noù ñöôïc ñích thaân nöõ hoaøng khai maïc. Cuoäc trieån laõm xaûy ra trong moät toøa nhaø laøm baèng thuûy tinh vaø saét (hieän baây giôø vaãn coøn), thöôøng goïi laø Thuûy Tinh Cung. Cuoäc trieån laõm ñaõ ñem laïi thaønh coâng raát lôùn ñeán ñoä nhöõng ngöôøi laïc quan cho raèng noù ñaùnh daáu thôøi kyø ñaàu cuûa kyû nguyeân hoøa bình quoác teá. Vì hoï khoâng tin raèng caùc quoác gia lieân keát laïi thieát laäp neân moät döï aùn vó ñaïi nhö vaäy laïi coù theå gaây chieán laàn nöõa. Tuy nhieân, nieàm hy voïng töôi ñeïp naøy ñaõ nhanh choùng taøn luïi. Vì ba naêm sau cuoäc trieån laõm, Anh, Phaùp, Thoå Nhó Kyø ñaõ tieán haønh cuoäc chieán tranh choáng laïi Nga. Vaø möôøi naêm sau, cuoäc chieán giöõa Ñöùc vaø AÙo keùo daøi boán naêm lieàn. Nhieàu cuoäc trieån laõm ñaõ dieån ra ôû Luaân Ñoân, Pa-ri, Vieân, Glas-gow, Chi-ca-goâ, cuøng nhöõng nôi khaùc keå töø sau cuoäc chieán. Vaø ñaõ ñöa ñeán ñænh cao cuoäc trieån laõm Hoaøng ñeá vó ñaïi Wembley vaøo naêm 1924. Maëc daàu caùc cuoäc trieån laõm naøy roõ raøng khoâng theå caûn trôû chieán tranh ngöôïc laïi, noù goùp phaàn caûi thieän tình caûm thaân thieän giöõa caùc nöôùc, chuùng ôû töø caùc nöôùc treân theá giôùi tuï taäp veà ñaây cuøng vôùi khaùch du lòch ñeán töø nhöõng mieàn ñaát khaùc nhau treân theá giôùi. Vaø con ngöôøi thuoäc caùc nöôùc khoâng theå laøm vieäc vôùi nhau vaø gaëp gôõ thaân maät vôùi nhau khi maø nhöõng luùc nhö vaäy hoï khoâng caûm thoâng nhau, vaø hieåu veà phong tuïc cuõng nhö loái tö duy cuûa nhau. Coù leõ muïc ñích maø cuõng laø coâng duïng cuûa caùc cuoäc trieån laõm ñoù laø söï khuyeán maõi saûn xuaát, khích leä nhöõng phaùt minh môùi ñoàng thôøi caûi thieän phöông phaùp laøm vieäc. Khoâng chæ rieâng gì caùc nhaø cheá taïo ôû khaép nôi treân theá giôùi, caùc nhaø cheá taïo neân nhöõng coã maùy gaàn ñaây nhaát, caùc nhaø cheá taïo ñöa ra phöông thöùc cuøng vôùi caùc phöông phaùp saûn xuaát maø coøn coù caùc giaûi thöôûng giaønh cho haøng coù loaïi haøng toát nhaát nhaèm khích leä söï saùng taïo ñoàng thôøi taïo ra moät söï tranh ñua laønh maïnh veà taøi ngheä. Cuõng vaäy, caùc cuoäc trieån laõm naøy goùp phaàn raát lôùn vaøo thöông maïi, cung caáp caùc maãu haøng saûn xuaát cho caùc quoác gia vaø töø ñoù caùc thöông gia môùi bieát ñöôïc nôi mua vaø nôi baùn coù lôïi nhaát. Trieån laõm cuõng ñem laïi giaù trò giaùo duïc cao. Bôûi vì beân caïnh caùc cuoäc trieån laõm haøng hoùa cuûa caùc quoác gia, noù coøn coù caùc söu taäp thuù vò cuûa caùc taùc phaåm ngheä thuaät caùc nöôùc, caùc vaät theå laï cuøng vôùi caùc laøng maïc ñöôøng phoá maø noù laø ñieån hình cho cuoäc soáng vaø phong tuïc cuûa caùc daân toäc khaùc nhau. TÖØ MÔÙI : 1. to advance /6d'v@:ns/ (v) : taêng tieán, ñaåy maïnh 2. manufacture /m%nju'f%kt~6(r)/ (n) : hoaït ñoäng saûn xuaát 3. to stimulate /'st1mjule1t/ (v) : coå voõ, thuùc ñaåy, kích thích 4. in person : thaân chính, chính baûn thaân 5. the Crystal Palace : Thuûy Tinh Cung 6. optimistic /,0ptim1st1k/ (adj) /'0ptim1zm/ : laïc quan - optimism, (n.) : tính laïc quan 7. to prophesy /'pr0f6s1/ (v) : tieân tri, noùi tröôùc 8. to culminate /'k^lm1ne1t/ (v) : chung cöïc, keát quaû, ñöa tôùi ñieåm cao nhaát 9. exhibits /19'zbit/ (n) : vaät tröng baøy 10. promotion /pr0'm6$~n/ (n) : vieäc ñeà xöôùng, coå voõ cho 11. manufacturer /m%nju'f%kt~6r6/ (n) : ngöôøi cheá taïo, saûn xuaát 12. process /pr6'ses/ (n) : phöông phaùp cheá taïo

13. commodity /k6'm0d6t1/ (n) : thöông phaåm, moùn haøng 14. rivalry /'raivlr1/ (n) : söï caïnh tranh, ganh ñua 15. workmanship /w3:km6n~1p/ (n) : taøi ngheä kheùo leùo, thuû ngheä 16. sample /'s@:mpl/ (n) : maãu haøng 17. produce (n) /'pr0djus/ (n) : saûn phaåm 18. to the best advantage : coù lôïi nhaát 19. educational value /'ed2uke1~nal 'v%lju:/ (n) : giaù trò giaùo duïc 20. collection /k6'lek~n/ (n) : boä söu taäp, boä taäp hôïp 21. curiosity /, kju6ri'6s6ti/ (n) : vaät laï - curious, /'kju6r16/ (adj) : laï, hieáu kyø 22. show /~6$/ (n) : cuoäc bieåu dieãn, trình baøy (ngheä thuaät)

73. THERE ARE TWO SIDES TO EVERY QUESTION MOÃI VAÁN ÑEÀ COÙ HAI MAËT OUTLINE 1. Two sides of the shield1 2. Political questions. 3. Social questions. A knight-errant2, says an old tale, riding out on adventures, once came across a golden shield hanging from the branch of a tree. As he sat on his horse looking at it, another knight rode up from the opposite direction, and reined3 up to look at the shield also. " Who," said the first, " has hung his golden shield here ? " " I know not ", replied the second : " but the shield is not of gold, but of silver " " You lie " cried the first : " it is gold " " You lie " shouted the second : " it is silver ". So they fought ; and when they could fight no longer, and were covered with wounds, they looked at he shield again ; and they found they were both right and both wrong ; for the shield was gold on one side, and silver on the other. So every question has two sides. Narrow-minded4 people can see only one side ; and it takes a broad - minded5 man to see both . For example, take politics. In every country there are two great parties, which correspond to the Liberals6 and Conservatives7 in England, or the Progressives and Moderates in India. The Conservative wants to keep things as they are, because he fears that any change will do more harm than good ; the Liberal stands for reform, change and progress. Now both are in a way right. Because no social organisation is perfect, we must reform abuses, adopt better methods, and to better things. But very often it has happened (as in the French Revolution) that, if people are in too great a hurry to make progress, they destroy many good institutions8 with the bad, and even wreck the whole constitution. But narrow-minded politicians of different views do not see this ; and so, each seeing only his side of the question, they fight. Consider the different ways in which different people will look at a social problem - say, poverty. Some will say that poverty is entirely due to9 idleness, thriftlessness and strong drink. Let the poor work and save and keep sober10 and there will be no more poverty. Other people will point out that idleness, thriftlessness and drunkenness are themselves the result of the wretched circum stances in which the poor are brought up. A child born in a dirty town-slum11, brought up in crowded hovel12. breathing smoke and foul air, half starved, and with no proper schooling, naturally grows up to be a worthless idler and drunkard. Change his surroundings, and he will be an honest and industrious and sober man. So one party says, Change the man and he will change his surroundings : and the other says, Change the surroundings and you will change the man. And then they quarrel and fight. Yet both are right ; each sees one side of the question, but only one. A wise and broad - minded reformer13 will see both and work both for individual and for social reform14. Moät du hieäp kî só keå moät caâu chuyeän coå raèng coù moät laàn oâng ta baêng qua moät taám chaén baèng vaøng treo lô löûng treân caønh caây trong luùc oâng ngoài treân löng ngöïa nhìn thaúng vaøo noù, vaø moät hieäp só khaùc cuõng ñang phi ngöïa ñi ngöôïc chieàu veà phía oâng, cuõng giaät cöông döøng ngöïa ngaém nhìn taám khieân, leân tieáng tröôùc "ai ñaõ treo taám khieân baèng vaøng ôû ñaây?" - Gioïng thöù hai ñaùp "Toâi khoâng bieát, nhöng taám khieân khoâng phaûi baèng vaøng maø baèng

baïc". Gioïng noùi ban ñaàu heùt leân "Laùo khoaùt - Noù baèng vaøng". Gioïng noùi thöù hai cuõng theùt leân "Anh noùi laùo ; noù baèng baïc". Sau ñoù hoï ñaùnh nhau, vaø khi hoï khoâng coøn söùc ñeå ñaùnh nöõa, mình ñaày thöông tích, hoï nhìn laïi taám khieân. Hoï môùi thaáy raèng caû hai ñeàu ñuùng vaø cuøng sai. Bôûi vì taám khieân moät maët laøm baèng vaøng, maët kia laøm baèng baïc. Vì vaäy moãi vaán ñeà ñeàu coù hai maët. Ngöôøi thieån caän nhìn söï vaät moät chieàu. Vaø ñoái vôùi ngöôøi ñaïi löôïng, hoï luoân nhìn söï vaät caû hai maët cuûa noù. Laáy chính trò laøm ví duï. ÔÛ moãi quoác gia coù hai ñaûng phaùi : Töï do vaøo Baûo thuû muoán giöõ nguyeân tình traïng voán coù cuûa vaät theå, bôûi vì hoï e raèng thay ñoåi coù theå ñem laïi ñieàu haïi hôn laø ñieàu coù ích. Trong khi ñoù ngöôøi theo Ñaûng töï do ñöùng veà phía caûi caùch vaø tieán boä. Caû hai phía ñeàu ñuùng. Vì khoâng coù moät toå chöùc xaõ hoäi naøo laø toaøn myõ. Chuùng ta phaûi söûa ñoåi nhöõng ñieàu cuõ sai boå sung caùc caùi môùi vaø tieán ñeán caùi toát hôn. Tuy nhieân ñieàu naøy laïi xaûy ra raát thöôøng xuyeân (nhö cuoäc caùch maïng ôû Phaùp). Neáu con ngöôøi quaù voäi vaøng haàu ñeå ñem laïi söï tieán boä, hoï seõ phaù huûy cheá ñoä ñoù goàm nhöõng ñieàu toát laãn ñeàu xaáu. Nhöng moät chính trò gia thieån caän khi baøn ñeán caùc vaán ñeà khaùc nhau seõ khoâng thaáy ñöôïc ñieàu naøy. Vaø vì theá moãi ngöôøi chæ nhìn ñöôïc moät maët cuûa vaán ñeà. Vaø cuoái cuøng daãn ñeán vieäc ñaùnh nhau. Haõy nhìn nhaän vaán ñeà xaõ hoäi vôùi caùc caùch khaùc nhau döôùi con maét cuûa nhieàu ngöôøi khaùc nhau. Baøn veà caùi ngheøo. Coù ngöôøi seõ cho ngheøo laø do söï löôøi bieáng, hoang phí vaø aên uoáng say söa. Ñeå ngöôøi ngheøo laøm vieäc tieát kieäm vaø tænh taùo roài seõ khoâng coøn ngheøo nöõa. Ngöôøi khaùc seõ cho raèng tính löôøi bieáng, phung phí vaø röôïu cheø chính laø keát quaû cuûa nhöõng hoaøn caûnh ñau khoå maø con ngöôøi ñaõ soáng vaø lôùn leân trong moâi tröôøng ñoù. Ñöùa treû ñöôïc sinh ra trong moät khu phoá luïp xuïp toài taøn, soáng trong moät caên nhaø luïp xuïp ñoâng ngöôøi, thôû baàu khoâng khí ñaày khoùi buïi dô baån, ñoùi khaùt vaø khoâng coù moät tröôøng hoïc phuø hôïp töï nhieân lôùn leân seõ trôû thaønh keû bieáng löôøi vaø say röôïu. Haõy thay ñoåi moâi tröôøng soáng cuûa anh ta vaø anh ta seõ laø moät ngöôøi tænh taùo, caàn cuø vaø trung thöïc. Vì theá coù ñaûng phaùi cho raèng haõy thay ñoåi con ngöôøi anh ta vaø anh ta seõ thay ñoåi moâi tröôøng cuûa mình. Ñaûng coøn laïi cho raèng haõy thay ñoåi moâi tröôøng soáng ñi vaø anh ta seõ töï thay ñoåi baûn thaân con ngöôøi anh ta. Vaø roài hoï seõ tranh caõi vaø ñaùnh nhau. Tuy vaäy caû hai ñaûng ñeàu ñuùng. Moãi phía chæ nhìn thaáy moät maët cuûa vaán ñeà. Nhaø caûi caùch tö töôûng khoân ngoan seõ nhìn thaáy caû hai maët cuûa moät vaán ñeà vaø seõ thöïc hieän caû hai maët ñoù haàu ñem laïi moät neàn caûi caùch cho xaõ hoäi. TÖØ MÔÙI : 1. two sides of the shield : hai maët cuûa moät söï vieäc 2. knight-errant /na1t 'er6nt/ (n) : du hieäp só (thôøi Trung Coå) 3. to rein /re1n/ (v) : giaät cöông ngöøng ngöïa laïi 4. narrow-minded /'n%r6$ 'ma1nd1d/ (adj) : coù oùc heïp hoøi, thieån caän 5. broad-minded /br0:d 'ma1nd1d/ (adj) : coù oùc roäng raõi, ñaïi löôïng 6. Liberals /'l1b6r6l/ (n) : Ñaûng Töï Do 7. Conservatives /k6n's6:v6t1v/ (n) : Ñaûng Baûo Thuû 8. institution /,1nsti'tju:~n/ (n) : cheá ñoä 9. due to : do, nguyeân bôûi... 10. sober /'s6$b6(r)/ (adj) : tænh taùo (khoâng röôïu cheø), chaát phaùc 11. town-slum /ta$n sl^m/ (n) : khu nhaø luïp xuïp (ôû tænh thaønh) 12. hovel /'h0v6l/ (n) : caên nhaø nhoû, tuùp leàu tranh 13. reformer /ri:f0:m6/ (n) : ngöôøi muoán caûi taïo, canh taân 14. social reform /'s6$~l, ri:'f0:m/ (n) : vieäc caûi caùch xaõ hoäi

74. THE STARS CAÙC VÌ TINH TUÙ OUTLINE 1. Beliefs of the ancients - Astrology1 2. Modern Astronomy2 3. The stars are great suns sunk in the depths of space. Men have taken an interest in the stars from the most ancient times3. The inscribed4 clay tablets dug up by explorers of the sites of the ancient cities in Mesopotamia5, and the inscriptions on the walls of ancient Egyptian tombs, prove that the old Babylonians6 and Egyptian7 watched and carefully studied the stars and their changing positions in the sky. We scarcely8 know what these ancient peoples thought the stars were ; but as they regarded the sun and moon as great gods, or rather the residences9 of gods, so the stars were connected in their minds with lesser deities10, who had an influence upon the destinies11 of men. This belief gave rise to12 astrology, which teaches that the particular star that is in the ascendant13 when a man is born, determines his character and fate upon earth. The Greeks and the Romans gave the names of their gods and goddesses and heroes to the constellations14, or groups of stars, and the planets15 ; and they believed that certain planets were lucky and others unlucky. For example, if a man was born under Saturn16, he would be gloomy and unlucky (hence the English word " saturnine "17) ; if under Mercury18 he would be vivacious19 and fickle (hence " mercurial "20) ; if under Mars21, the red planet of the god of war, he would be " martial "22, or war - like ; and so on. We moderns23 no longer believe in astrology. We study the stars by scientific methods, and with the scientific object of finding out the truth about them. The scientific study of the stars is called astronomy to distinguish from the false science of astrology. Modern astronomers, by means of wonderful scientific instruments such as powerful telescopes, the spectroscope24, etc, and with the help of mathematics, have discovered what the stars are, their size, weight, composition, their real and apparent movements, and their distances in space. Up to the time of Copernicus25, an Italian astronomer in the 15th century people believed the earth was the centre of the universe, and that the sun, the moon and the stars revolved round it. We now know that the earth is only a small planet revolving with other planets round the sun, and that the moon is its very small sattelite26 or servant ; that the sun is only a small star ; that the stars are great suns, many much larger than our sun, but at such an awful distance from us that they look like twinkling27 points of light. Light travels at the rate of 186,000 miles a second ; and some stars are hundreds, and even thousands, of light - years from our earth. For example a bright star called Sirius is two hundred light - years away ; that is, it takes light, travelling at that unthinkable speed, 200 years to reach our eyes. These great suns are, like ours, probably enormous masses28 of flaming gas ; and each of them may be the centre of a universe, with planets revolving round it. The very idea of these huge suns moving in order through space, and of the awful distances between them, fills the mind with reverence and awe.

Ngay töø thôøi coå xöa con ngöôøi ñaõ bieát caùc vì tinh tuù. Caùc nhaø thaùm hieåm caùc thaønh phoá coå ôû Mesopotamia ñaõ ñaøo xôùi tìm thaáy caùc thoûi ñaát seùt ñöôïc ghi khaéc treân ñoù cuøng vôùi caùc hình aûnh khaéc chaïm treân töôøng cuûa caùc ngoâi moä Ai Caäp coå cho thaáy raèng ngöôøi Babi-lon vaø ngöôøi Ai Caäp ñaõ xem vaø nghieân cöùu kyõ caùc vì sao cuøng vôùi vieäc thay ñoåi vò trí cuûa chuùng. Chuùng ta raát hieám khi bieát ñöôïc hoï nghó gì veà caùc vì sao. Nhöng khi hoï xem maët trôøi, maët traêng nhö thaàn thaán vó ñaïi hay nôi thaùnh ngöï. Vì vaäy caùc vì tinh tuù ñöôïc gaén lieàn vôùi taâm linh vaø thaàn thaán voán coù aûnh höôûng ñeán soá phaän con ngöôøi. Nieàm tin naøy ñaõ ñöa ñeán ngaønh chieâm tinh hoïc voán khaùm phaù ra raèng vì sao ñaëc bieät thònh nhaát cuûa con ngöôøi môùi sinh ra, noù quyeát ñònh baûn tính vaø soá phaän con ngöôøi. Ngöôøi Hy Laïp vaø ngöôøi La Maõ ñaët teân cho caùc vò thaàn cuûa hoï cuõng nhö caùc vò nöõ thaàn, cuøng vôùi nhöõng ngöôøi anh huøng baèng teân caùc vì tinh tuù vaø caùc haønh tinh. Vaø hoï cho raèng coù haønh tinh toát ñeïp vaø coù nhöõng haønh tinh toái taêm. Laáy ví duï, neáu moät ngöôøi thuoäc Sao Choåi, soá phaän anh ta raát môø mòt, thöôøng gaëp ruûi ro (Do ñoù trong tieáng Anh coù töø "saturnine" ; "toái taêm"). Neáu anh ta sinh nhaèm sao Thuûy, anh ta thuoäc loaïi ngöôøi soáng ñoäng vaø deã thay ñoåi. (do ñoù coù töø "mercurial", hoaït baùt). Neáu sanh nhaèm sao Hoûa, haønh tinh ñoû röïc cuûa vò Chuùa cuûa chieán tranh, ngöôøi ñoù haún hieáu chieán hoaëc thích gaây goã.... Con ngöôøi hieän ñaïi khoâng coøn tin vaøo chieâm tinh hoïc. Chuùng ta nghieân cöùu caùc vì sao baèng caùc phöông phaùp khoa hoïc, vôùi muïc ñích coù khoa hoïc nhaèm tìm ra chaân lyù. Vieäc nghieân cöùu caùc vì tinh tuù coù khoa hoïc goïi laø chieâm tinh hoïc. Caùc nhaø chieâm tinh hoïc hieän ñaïi baèng caùc phöông tieän duïng cuï khoa hoïc tuyeät vôøi nhö kính thieân vaên, maùy phaân quang,... cuøng vôùi söï giuùp ñôõ cuûa toaùn hoïc, seõ khaùm phaù ra chaân töôùng caùc vì sao cuøng vôùi kích côõ, troïng löôïng cuûa noù ñoàng thôøi vôùi nhöõng chuyeån ñoäng thaät vaø khoaûng caùch cuûa chuùng trong khoâng gian. Maõi ñeán thôøi ñaïi Copernicus, nhaø thieân vaên hoïc löøng danh ngöôøi @ theá kyû 15, ngöôøi ta môùi tin raèng quaû ñaát laø trung taâm cuûa vuõ tru, vaø raèng maët trôøi, maët traêng vaø caùc vì tinh tuù quay xung quanh traùi ñaát. Ngaøy nay chuùng ta bieát raèng traùi ñaát chæ laø moät haønh tinh nhoû cuøng vôùi caùc haønh tinh khaùc quay xung quanh maët trôøi. Maët traêng laø moät veä tinh raát nhoû. Maët trôøi laø moät vì sao nhoû. Vaø caùc vì sao laø nhöõng maët trôøi vó ñaïi, noù lôùn hôn maët trôøi chuùng ta nhieàu, nhöng vôùi moät khoaûng caùch lôùn, troâng nhö nhöõng ñieåm saùng laáp laùnh. AÙnh saùng ñi vôùi toác ñoä 186 000 daëm/giaây. Vaø coù vì tinh tuù phaûi maát haøng traêm naêm vaø thaäm chí haøng ngaøy naêm aùnh saùng môùi ñeán ñöôïc traùi ñaát. Laáy ví duï sao Sirius caùch xa chuùng ta 200 naêm aùnh saùng. Nghóa laø noùi veà vaän toác aùnh saùng, noù ñi vôùi toác ñoä khoâng töôûng töôïng ñöôïc, 200 naêm môùi ñeán maét chuùng ta. Cuõng gioáng nhö cuûa chuùng ta, nhöõng thieân theå maët trôøi naøy coù leõ laø nhöõng khoái khí noùng khoång loà. Vaø moãi moät thieân theå coù theå laø trung taâm vuõ truï cuûa caùc thieân theå khaùc quay xung quanh noù. YÙ thöùc raèng nhöõng maët trôøi khoång loà chuyeån ñoäng coù traät töï trong khoâng gian vôùi khoaûng caùch thaät ñaùng sôï ñaõ laáp ñaày tö töôûng chuùng ta xen laãn vôùi loøng kính troïng laãn sôï haõi. TÖØ MÔÙI : 1. astrology /6'str0l6d21/ (n) : chieâm tinh hoïc - astrollogist 2. astronomy /6'str0n6m1/ (n) : thieân vaên hoïc - astronomer 3. ancient times /'e1n~6nt ta1ms/ (n) : thôøi coå, thôøi xöa 4. to inscribe /1n'skra1b/ (v) : khaéc, chaïm troå, ghi 5. Mesopotamia /,mes6p6'te1mj6/ (n) : teân xöù ôû Trung Ñoâng 6. Babylonian /ba'b1lon6n/ : daân Ba bi lon (adj) 7. Egyptian /'1d71p~n/ (n) /1j1'pt/ daân Ai Caäp - Egypt, /1j1'pt/ (n.) nöôùc Ai Caäp

8. scarcely /'ske6sl1/ (adv) : haàu nhö khoâng, khoù maø 9. residence /'rez1d6ns/ (n) : nôi cö truù - residential /'rez1d6ntal/ (adj) 10. deity /'di:1t1/ (n) : nhaø thaàn luaän 11. destiny /'dest1n1/ (n) : ñònh meänh, vaän meänh 12. to give rise to : laøm phaùt sinh 13. ascendant /6'send6nt/ (n) : luùc leân, luùc thònh nhaát 14. constellation /k0nt6'lei~n/ (n) : tinh toïa, choøm sao 15. planet /'pl%n1t/ (n) : haønh tinh 16. Saturn /'s%t6n/ (n) : Thoå Tinh 17. saturnine /'s%t6na1n/ (adj) : toái taêm (ngöôøi, veû maët, khí chaát) 18. Mercury /'m3:kjur1/ (n) : Thuûy Tinh 19. vivacious /v1've1~6s/ (adj) : soáng ñoäng, hoaït baùt, lanh leï 20. mercurial /m3':kjur1al/ (adj) : hay thay ñoåi tính tình 21. Mars /m@:z/ (n) : Hoûa Tinh 22. martial /'m@:l/ (adj) : veà voõ, hieáu chieán duøng voõ 23. moderns /'m0dn/ (n) : ngöôøi thuoäc theá heä môùi, ngöôøi hieän ñaïi 24. spectroscope /'spektr6sk6$p/ (n) : maùy phaân quang 25. Copernicus Nikolas Copernicus (1473-1654) : nhaø thieân vaên hoïc löøng danh cuûa Ba-Lan 26. satellite /'s%t6la1t/ (n) : veä tinh 27. twinkling /'tw17kl17/ (adj) : laáp laùnh, nhaáp nhaùy 28. mass /m%s/ (n) : khoái

75. ECONOMY AND PARSIMONY TÍNH TIEÁT KIEÄM VAØ TÍNH BUÛN XÆN OUTLINE 1. Economy. 2. Parsimony. The word "Economy" means, literally, "house - management1" ; but in ordinary speech it signifies2 wisdom and care in the expenditure3 of money. Every one whose income is limited must practise economy, or he will soon find himself in financial difficulties4. A wise order of expenditure must be observed5. First, we must secure the necessaries6 of life, for without these we cannot live. For example, we must buy sufficient wholesome7 food for ourselves and our families, pay house - rent for necessary shelter, and in cold climates purchase fuel to heat the house, and warm clothing ; and also provide for the education of children. Next will come what economists call the " conventional necessaries" ; that is, things which while not being necessary to keep up alive and in health, are necessary to enable us to keep up our social position certain style of house, and fashion of clothes, for example. A coolie may go about in the hot weather in a loin-cloth ; but an educated gentleman must wear respectable clothes, and live in a decent8 house, or he will not be able to keep his position in society. Next in order of importance, we ought to put way part of the monthly income as savings9, to provide for times of illness old age, and the support of the family when the bread - winner dies. When all these wants have been supplied and not before, we may think about buying luxuries. By luxuries we do not mean silly harmful pleasures, but all desirable things that are not actually necessary for life and efficiency. For example, we can live without books, pictures, music, flower - gardens, easy - chairs, ornaments in house, and so forth ; but all these things are wholesome and desirable, and every man has a right to have them if he can afford them. If we reverse the wise order of expenditure, and put luxuries first and necessaries last, we shall soon be in a serious trouble. Parsimony is mistaken by some people for economy. But parsimony is a fault, and a silly fault. It is miserliness and meanness in money matters. Parsimony is thrift carried to excess10. It is good and necessary to save money for future needs ; but it is silly to starve oneself and go without the necessaries of life, simply to hoard up money : and it is mean and silly to stint11 expenditure when expenditure is necessary. The proverb says, " Don't " spoil the ship for the sake of a ha'p'orth of tar " For instance, a house - owner who thinks it extravagant to carry out petty annual repairs, will in a few years time find his house in such a bad state that he will have to spend large sums to save it from complete ruin. He is " penny wise and pound foolish12 ; for " stitch in time saves nine ". Also, buying inferior things because they are cheap, is false economy : it is cheaper in the long run to pay more for a better article. In fact, economy is the happy mean between two extremes13 - both of which are foolish ; extravagance on one side and parsimony on the other. Töø "Economy" theo nghóa cuûa töø coù nghóa laø vieäc quaûn gia nhöng trong lôøi noùi, noù coù nghóa laø söï khoân ngoan coù quan taâm ñeán vieäc chi tieâu chi tieàn. Nguoàn thu nhaäp coù haïn, do ñoù con ngöôøi phaûi tieát kieäm neáu khoâng anh ta seõ gaëp khoù khaên veà taøi chaùnh, phaûi aùp duïng vieäc thu xeáp chi tieâu coù tính toaùn. Tröôùc heát, chuùng ta phaûi baûo ñaûm nhu caàu cuoäc soáng vì khoâng coù chuùng ta khoâng theå soáng. Laáy ví duï, chuùng ta phaûi mua ñaày ñuû thöùc aên boå

döôõng cho chuùng ta vaø gia ñình, traû tieàn thueâ nhaø, vaø nhöõng luùc thôøi tieát laïnh leõo phaûi mua nhieân lieäu haàu söôûi aám ngoâi nhaø, quaàn aùo, vaø cung caáp ñieàu kieän giaùo duïc cho con caùi. Keá ñeán chuùng ta môùi daønh cho vieäc chi tieâu goïi laø "nhu caàu theo qui öôùc" maø caùc nhaø kinh teá hoïc thöôøng goïi. Nghóa laø nhöõng thöù khoâng caàn thieát cho cuoäc soáng vaø cho söùc khoûe, laø nhöõng caùi caàn thieát veà hình thöùc vò trí trong xaõ hoäi, veà thôøi trang aùo quaàn. Moät ngöôøi thôï than coù theå maët khoá ñi daïo luùc noùng böùc. Nhöng moät ngöôøi coù hoïc thöùc phaûi aên maëc ñaøng hoaøng vaø soáng trong moät ngoâi nhaø sang troïng neáu khoâng anh ta maát choã ñöùng trong xaõ hoäi. Vaø ñieàu quan troïng tieáp theo laø chuùng ta phaûi daønh duïm moät moùn tieàn nhoû haøng thaùng ñeå duøng luùc oám ñau, tuoåi giaø vaø cung caáp cho gia ñình khi coù ngöôøi beänh taät. Khi nhöõng nhu caàu naøy ñöôïc thoûa maõm, chuùng ta coù theå nghó ñeán vieäc mua saém ñoà sang troïng. Noùi ñeán sang troïng, khoâng coù nghóa laø nhöõng thuù vui coù haïi voâ duyeân, maø laø nhöõng vaät duïng chuùng ta mong muoán coù ñöôïc nhöng thaät söï khoâng caàn thieát. Chaúng haïn chuùng ta coù theå soáng maø khoâng coù saùch, tranh, nhaïc, nhöõng khu vöôøn ñaày hoa, nhöõng chieác gheá baønh thoaûi maùi, caùc vaät trang trí trong nhaø vaø vaân vaân. Tuy vaäy taát caû nhöõng thöù naøy ñeàu laø laønh maïnh vaø boå ích vaø ngöôøi ta coù quyeàn thöôûng thöùc chuùng neáu hoï coù khaû naêng. Neáu chuùng ta xem laïi vieäc chi tieâu ñaûo loän vieäc mua saém laõng phí leân haøng ñaàu vaø vieäc chi tieâu caàn thieát sau cuøng, chuùng ta seõ gaëp phaûi khoù khaên nghieâm troïng. Coù ngöôøi laàm laãn tieát kieäm vôùi keo kieät. Nhöng keo kieät laø moät toäi loãi, loãi voâ duyeân. Trong vaán ñeà tieàn baïc, ñoù laø tính keo kieät vaø chi li. Buûn xæn laø tieát kieäm quaù thaùi. Daønh duïm tieàn baïc cho töông lai laø ñieàu toát vaø caàn thieát neâu laøm. Nhöng thaät buoàn cöôøi phaûi nhòn aên, khoâng coù nhu caàu soáng maø chæ bo bo giöõ tieàn. Vaø thaät laø voâ lyù khi chaét boùp vieäc chi tieâu trong khi chi tieâu raát caàn thieát. Tuïc ngöõ coù caâu "Ñöøng phaù hoûng chieác thuyeàn vì lôïi ích caù nhaân nhoû heïp". Ví duï moät ngöôøi chuû nhaø nghó ñeán vieäc söûa sang haøng naêm ngoâi nhaø ôû trong moät tình traïng toài teä phaûi maát moät moùn tieàn lôùn ñeå cöùu nguy ngoâi nhaø ñang trong tình traïng hö hoûng hoaøn toaøn. Anh ta ñuùng laø ngöôøi khoân töøng xu, daïi töøng ñoàng. Haõy laøm ngay ñeå khoûi raùch vieäc ra ! Töông töï, mua nhöõng thöù haøng xuoáng caáp reû tieàn laø tieát kieäm giaû vôø. Mua nhöõng moùn haøng toát vaø beàn hôn tuy ñaét hôn thì môùi thaät söï reû hôn. Thaät ra tieát kieäm laø bieän phaùp trung duïng giöõa hai thaùi cöïc. ÔÛ ñaàu hai thaùi cöïc ñeàu khoâng khoân ngoan - laõng phí vaø buûn xæn. ! TÖØ MÔÙI : 1. house-management /ha$s 'm%n1d2m6nt/ (n) : vieäc quaûn gia 2. to signify /'s1n1fa1/ (v) : coù nghóa, nghóa laø 3. expenditure /1k'spend1t~6(r)/ (n) : vieäc chi tieâu 4. financial difficulties /fa1'n%n~l 'd1f1k6ltiz/ (n) : khoù khaên, taøi chính 5. to observe /6b'z3:v/ (v) : theo, aùp duïng 6. necessary /'nes6s6r1/ (n) : nhu caàu, vaät caàn thieát 7. wholesome /'h6$ls6m/ (adj) : coù ñuû chaát dinh döôõng 8. decent /'di:snt/ (adj) : ñuû tö caùch, ñaøng hoaøng 9. savings /'se1v17z/ (n) : tieàn tieát kieäm 10. to excess /'1kses/ (v) : tôùi choã thaùi quaù, tôùi cöïc ñieåm 11. to tint /t1nt/ (v) : haïn cheá, chaét boùp 12. penny wise and pound foolish : khoân töøng xu, daïi töøng ñoàng 13. the happy mean between two extremes : bieän phaùp trung duïng giöõa hai thaùi cöïc

76. IS HISTORY THE BIOGRAPHY OF GREAT MEN ? PHAÛI CHAÊNG LÒCH SÖÛ LAØ TRUYEÄN KYÙ CUÛA VÓ NHAÂN ? OUTLINE 1. The view that Great Men made history. 2. The view that Great Men were the products of their age. 3. Both must be combined to get at the truth. Thomas Carlyle1 said it was, and wrote his book "Heroes and Hero-worship" to illustrate the theory ; and Emerson2, the American essayist, said, " All history resolves itself very easily into the biography of a few stout and earnest person" when we say, as carcyle said, that " Universal History, the history of what man has accomplished in this world, is at bottom the History of the Creat Men who worked there " we mean that in every age there have been men who have risen head and shoulders3 above their fellows, and who, by their strong character, dominant4 personality5 and intellectual genius, have been " the modellers, patterns, and in a wide sense creators, of what so ever the general mass of men contrived6 to do or to attain ". For example, the life of Pericles7 is a summary of what Athens accomplished in art, literature and statesmanship ; the biography of Julius Caesar8 is a history of the rise of the Roman Empire ; Martin Luther9 was the creator and abstract10 of the Reformation ; William Pitt's11 life is the history of the creation of the British Empire, and the work of Rousseau12 accounts for the French Revolution. It was such great men - great statesmen, soldiers, poets, writers, prophets, rulers, priests, philanthropists13, and business - organisers - who started the great movements in history, and led men, for good or evil, in the way they have gone. No doubt there is truth in this view ; but it is not the whole truth. For it is as true to say that the Great Man is the product of his age, as to say he is its creator. Take, for example, Martin Luther, the German monk, who stands out as the chief figure in the Reformation movement in the 16th Century. Before Luthar rose there were many earnest religious men who deplored14 the corruption15 of the Christian Church16. There had been growing for a long time a feefing of unrest17, doubt, criticism and disgust among the masses18, But it was not defined, nor very vocal19. It all found its expression in - the bold monk, Martin Luther, who put himself at the head of a movement which had already begun, and led it on to victory. He summed and boldly expressed what many had been vaguely feeling. The powder was already collected ; he was the match that ignited20 it and caused the explosion21. But it is doubtful if even a great man, like Luther, could have done what he did, had not the way been prepared for him by many lesser men22 and the general feelings of the times. The great movements of history were not entirely the creation the great men of history. Millions of forgotten individuals made them possible ; though the great man guided them and made them successful. So, history is not only the biography of great men, but the biography of millions of lesser men also. Ñaây laø caâu noùi cuûa Thomas Carlyle, ngöôøi vieát cuoán "anh huøng vaø söï nghieäp anh huøng" ñeå minh hoïa cho thuyeát cuûa oâng. Vaø Emersor, nhaø luaän vaên ngöôøi Myõ noùi raèng "Lòch söû laø töï noù ñi vaøo tieåu söû cuûa nhöõng ngöôøi con khoûe maïnh vaø soát saéng". Nhö Carlyle noùi, khi chuùng ta cho raèng "lòch söû theá giôùi laø lòch söû veà nhöõng con ngöôøi laøm ñöôïc cho theá giôùi naøy, laø ôû taän cuøng söû cuûa Chuùa taïo ra nôi ñoù". Coù nghóa raèng ôû moãi thôøi ñaïi ñeàu coù

nhöõng con ngöôøi noåi baät ñoù laø nhöõng ngöôøi coù tính caùch maïnh meõ, coù nhaân caùch hôn haún moïi ngöôøi vaø coù taøi naêng ñích thöïc ñaõ töøng laø "caùc moâ hình, khuoân maãu trong ñaùm ngöôøi saùng taïo, laø löïc löôïng goàm nhöõng ngöôøi ña möu tuùc trí daùm nghó daùm laøm". Ví duï, cuoäc ñôøi cuûa Pericles laø moät baûng toùm taéc ñöôïc Athers theå hieän trong ngheä thuaät, vaên chöông vaø taøi ngheä chính trò. Tieåu söû cuûa Julius Caesar laø lòch söû thòch vöôïng cuûa ñeá quoác La Maõ. Martin Luther laø moät nhaø saùng taïo ñoàng thôøi laø cha ñeû cuûa phong traøo caûi caùch. William Pitt coù moät cuoäc ñôøi phaûn aùnh lòch söû cuûa söï saùng taïo cuûa vöông quoác Anh. Vaø taùc phaåm Rousseau phaûn aùnh cuoäc caùch maïng Phaùp. Ñoù laø nhöõng con ngöôøi vó ñaïi, nhöõng chính khaùch, nhöõng chieán só, thi só, hay nhaø vaên, caùc nhaø tieân tri, nhöõng ngöôøi thoáng trò, hay caùc cha coá, caùc nhaø töø thieän vaø caùc thöông gia coù taàm côõ. Hoï laø nhöõng ngöôøi con môû ñaàu caùc phong traøo lôùn trong lòch söû, ñöa loaøi ngöôøi ñi treân chaëng ñöôøng hoï ñaõ ñi coù theå toát hoaëc xaáu. Roõ raøng coù moät söï thaät trong quan ñieåm naøy. Nhöng khoâng phaûi laø söï thaät hoaøn toaøn. Khi noù raèng con ngöôøi vó ñaïi laø saûn phaåm cuûa thôøi ñaïi, khi noùi raèng con ngöôøi laø ngöôøi saùng taïo. Ñieàu ñoù laø söï thaät. Laáy ví duï, Matin Luther, thaày tu ngöôøi Ñöùc, nguyeân laø nhaân vaät chính cuûa phong traøo caûi caùch ôû theá kyû 16. Tröôùc Luther, ñaõ coù raát nhieàu ngöôøi theo toân giaùo chính leân aùn söï ñoài baïi cuûa giaùo hoäi Cô Ñoác. Tình caûm baát an, nghi ngôø, pheâ phaùn vaø khinh gheùt ngaøy nay caøng troãi daäy trong quaàn chuùng. Tuy nhieân ñieàu ñoù khoâng ñöôïc xaùc ñònh roõ cuõng khoâng phaûi laø khaåu thuaät. Taát caû ñieàu ñoù ñöôïc tìm thaáy trong lôøi noùi cuûa caùc vò tu haønh gan daï. Martin Luther, ngöôøi töï ñaët mình ñöùng ñaàu phong traøo noåi daäy vaø laõnh ñaïo phong traøo ñeán thaéng lôïi. OÂng ñaõ daùm caû gan noùi leân tình caûm maø nhieàu ngöôøi mô hoà caûm nhaän. Thuoác suùng ñaõ coù saün. Vaø oâng laø que dieâm chaâm ngoøi taïo neân noå vang lôùn. Nhöng ñoù coøn laø moái ngôø vöïc neáu ngöôøi ñoù cho duø laø moät ngöôøi vó ñaïi nhö Luther, haún ñaõ laøm ñöôïc ñieàu anh ta muoán laøm, vaø ñoù cuõng khoâng phaûi ñöôïc trang bò saúng cho anh ta bôûi nhöõng ngöôøi keùm quan troïng vaø tình caûm toång hôïp cuûa caùc thôøi ñaïi. Caùc phong traøo coù taàm côõ trong lòch söû khoâng phaûi hoaøn toaøn do söï saùng taïo cuûa nhöõng con ngöôøi vó ñaïi trong lòch söû. Haøng trieäu trieäu ngöôøi ñaõ bò queân laõng ñaõ goùp phaàn taïo neân ñieàu ñoù. Maëc daàu ngöôøi vó ñaïi laõnh ñaïo hoï, ñöa hoï ñeán vôùi thaønh coâng. Vì theá lòch söû khoâng chæ laø tieåu söû cuûa nhöõng ngöôøi vó ñaïi maø coøn laø tieåu söû cuûa haøng trieäu trieäu con ngöôøi keùm coûi hôn. TÖØ MÔÙI : 1. Thomas Carlyle : luaän vaên vaø lòch söû gia Anh (1795-1881) 2. Emerson, Ralph Waldo (1803-1881) : luaän vaên gia, thi só, vaø trieát hoïc gia Hoa Kyø 3. head and shoulders = by the head and ears : moät caùch troäi hôn haún 4. dominant /d4min6nt/ (adj) : coù öu theá hôn, troäi 5. personality /,p3:s6'n%l6t1/ : nhaân caùch 6. to contrive /k6n'traiv/ (v) : möu ñoà, nghó keá 7. Pericles : chính trò gia Nhaõ Ñieàn, Hy laïp (495-429 T.C.N) 8. Julius Caeser Caius Julius Caesar : danh töôùng vaø chính trò gia La Maõ (100-44 tröôùc C.N) 9. Martin Luther : nhaø laõnh tuï caûi caùch toân giaùo Ñöùc (1483-1546) 10. abstract : nhaø lyù luaän, chuû xöôùng 11. Williand Pitt (1808-1778) : chính trò gia Anh 12. Roussea Jean Jacques, (1712-1778) : trieát gia vaø vaên só Phaùp 13. philanthropist /,f1'l%n8r6p1/ : nhaø töø thieän, ngöôøi theo chuû nghóa baùc aùi 14. to deplore /di'pl0:/ (v): cheâ traùch, leân aùn

15. corruption /k6'^p~n/ (n): söï thoái naùt, ñoài baïi 16. the Christian Church /'krist~6n t~3:~/ (n): Giaùo Hoäi Cô Ñoác 17. unrest /^nrest/ (n): söï baát an, baát oån ñònh 18. the masses /56 m@:s1z/ (n): quaàn chuùng, daân chuùng 19. vocal /'v6$k/ (adj): khaåu thuaät, ôû mieäng, ñöôïc noùi leân 20. to ignite /19'na1t/ (v): chaâm moài löûa, laøm phaùt hoûa 21. explosion /1k'sp;6$7n/ : söï buøng noå - to explode (v) 22. lesser men /les6r men/ : nhöõng ngöôøi keùm quan troïng hôn

77. FREE LIBRARIES THÖ VIEÄN MIEÃN PHÍ OUTLINE 1. Books and Reading. 2. Advantages of Free Libraries. 3. Disadvantages of Free Libraries. Ruskin calleed good books, "King's Treasuries" : treasuries, not of gold and silver and precious stones but of knowledge and wisdom. They perseve the great thoughts, the beautiful imaginings, the wise counsels, and the accumulated knowledge, of past ages. Kings keep their treasuries bolted1 and barred2 and guarded, but the treasuries of knowledge are open to every one who has the key - and the key is simply the ability to read3and the disire to learn. Yet there are many people who have this key, and yet are shut out from these treasuries. Books even in this age of cheap literature, cost money : and there are many poor people who cannot afford even the price of a cheap edition. They can read, and they crave for knowledge, but they cannot satisfy their thirst because they cannot pay the small cost of a book. It was for such people that Free Libraries were established. Many have been provided in England and America by philanthropis4 people, like Mr. Carnegie5, the American lillionaire ; but in England, every town has its Free Library, provided and supported by Municipal funds and managed by a special committee6. They are called Free Libraries because the members have to pay mo subscription7. Any decent person, however poor, can join, and can get any book out he wants without charge. There is no doubt that Free Libraries are a great blessing, and, when the books are wisely selected, they have a great educational value, and have done much to encourage the habit of reading among the working classes. Of course, most of the books are novels, and most of the readers are novel - readeres ; but there is not much harm in this, as the reading of sound fiction is not only a source of amusement, and pleasure, but is also a means of broadening one's mind and learning more about life and human mature. And there is always a good selection of serious books8 - history, biagraphy. travel, poetry, and literature - which are appreciated by many readers. It is difficult to find and objections to Free Libraries. which on the whole are very usful institutions ; but there are one or two. One disadvantage is that the muchread and well thumbed books of a Free Library are often the carriers of infectious diseases. A popular novel that passes through many hands becomes soiled9 and dirty, and may pass on a disease from an infected10 reader to the next person who takes the book out. Another disadvantage is that such libraries discourage the buying of books by people who could well afford to have their own. If a book is worth reading and re-reading, it is worth buying and keeping : and areal book-lover never wants to read a borrowed book, if he can afford to buy it for himself. Yet there are people who think nothing of spending Rs. 50 - on a dinner, who would think it a waste of money to spend the same sum on books which would be a constant source of pleasure and instruction. Ruskin goïi saùch coù giaù trò laø "kho taøng cuûa Vua" - kho baùu ôû ñaây khoâng chæ laø vaøng, baïc vaø ñaù quí maø coøn laø kieán thöùc vaø trí khoân ngoan. Hoïc tích luõy nhöõng tö töôûng lôùn, nhöõng vieãn caûnh ñeïp, lôøi khuyeân khoân ngoan, vôùi moät kho kieán thöùc ñöôïc tích luõy. Vua chuùa giöõ

gìn kho baùu baèng caùch khoùa kyõ, caøi then vaø baûo veäc giöõ gìn. Nhöng vôùi kho taøng tri thöùc luoân môû roäng cho nhöõng ngöôøi coù chìa khoùa trong tay. Chìa khoùa ôû ñaây chính laø khaû naêng ñoïc vaø loøng khao khaùt hoïc hoûi. Tuy nhieân coù nhieàu ngöôøi coù chìa khoùa nhöng bò nhoát ngoaøi kho baùu voâ giaù. Saùch, thaäm chí trong thôøi ñaïi vaên chöông reû maït cuõng ñaùng ñoàng tieàn. Ñoàng thôøi coù khoâng ít ngöôøi ngheøo khoâng coù khaû naêng mua saùch cho duø saùch reû. Hoï bieát ñoïc vaø hoïc khao khaùt tri thöùc nhöng hoï khoâng thoûa maõn côn khaùt khao bôûi hoï khoâng coù khaû naêng mua moät cuoán saùch. Thö vieän mieãn phí ñöôïc thaønh laäp daønh cho nhöõng ngöôøi khoâng coù khaû naêng mua saùch ñoïc. ÔÛ Anh vaø Myõ, caùc nhaø töø thieän ñaõ cung caáp cho ngöôøi ngheøo caùc thö vieän muieãn phí nhö MR. Carnegie, nhaø trieäu phuù Myõ. ÔÛ Anh oû moãi phoá ñeàu coù thö vieän mieãn phí ñöôïc quó thaønh phoá taøi, trôï, trang bò, do moät uûy ban ñaëc bieät quaûn lyù. Goïi laø thö vieän mieãn phí bôûi caùc thaønh vieân khoâng phaûi ñoùng tieàn. Baát kyø ngöôøi ñöùng ñaén naøo tuy ngheøo ñeàu coù theå tham gia, möôïn saùch maø khoâng phaûi traû tieàn. Roõ raøng thö vieän mieãn phí laø moät may maén lôùn vaø khi saùch ñöôïc thu thaäp choïn löïa seõ coù giaù trò giaùo duïc raát lôùn. Ñoàng thôøi noù seõ ñoäng vieân caùc taàng lôùp lao ñoäng coù thoùi quen ñoïc saùch. Taát nhieân haàu heát laø tieåu thuyeát vaø ñoäc giaû laø ngöôøi ñoïc tieåu thuyeát, nhöng nhöõng cuoán tieåu thuyeát khoâng ñoäc haïi nhieàu. Ñoïc saùch vieãn töôûng khoâng chæ laø nguoàn giaûi trí tieâu khieån maø coøn môû roäng ñaàu oùc vaø bieát nhieàu hôn veà cuoäc soáng vaø baûn tính con ngöôøi. Luoân coù moät boä söu taäp saùch hay, nghieâm tuùc nhö lòch söû, tieåu söû, du lòch, thô ca, vaø vaên hoïc ñöôïc nhieàu ñoäc giaû uûng hoä nhieät tình. Khoù maø thaáy moät söï phaûn ñoái ñoái vôùi thö vieän mieãn phí, caùc hoïc vieän coâng ích. Tuy nhieân coù ñoâi ñoâi baát tieän. Ñieàu baát lôïi ñoù laø saùch coù nhieàu trang ñöôïc ñoïc nhieàu vaø bò sôøn. Ñieàu naøy nhö moät caên beänh laây lan. Moät cuoán tieåu thuyeát hay thöôøng ñöôïc truyeàn ñoïc nhieàu ngöôøi trôû neân dô cuõ. Vaø coù theå mang maàm beänh töø ngöôøi ñoïc saùch coù beänh sang ngöôøi ñoïc tieáp theo. Moät ñieàu baát lôïi nöõa laø nhöõng thö vieän nhö vaäy seõ laøm giaûm soá ngöôøi mua saùch, nhöõng ngöôøi coù ñuû khaû naêng töï saém laáy. Neáu moät cuoán saùng ñaùng ñeå ñoïc ñi ñoïc laïi, noù xöùng ñaùng ñöôïc mua vaø ñöôïc giöõ gìn. Vaø ngöôøi yeâu saùch khoâng bao giôø thích ñoïc moät cuoán saùch möôïn khi anh ta coù khaû naêng töï mua ñöôïc. Tuy nhieân coù nhöõng ngöôøi khoâng nghó ñeán vieän chi tieàn 50 Ruùp cho 1 buoåi aên toái seõ cho raèng hci tieàn ñoù vaøo vieäc mua saùch seõ raát laõng phí maø ñoù seõ laø moät nguoàn voâ taän cuûa giaûi trí vaø hoïc hoûi. TÖØ MÔÙI : 1. to bolt /b6$lt/ (v): khoùa laïi, caøi then -(n) caùi then 2. to bar /b@:/ (v): chaén ngang, caøi then 3. the ability to read /6'b1l6t1 tu ri:d/ : khaû naêng bieát ñoïc 4. philanthropic /f1l%8r6p1k/ (adj): töø thieän, baùc aùi 5. Carnegie, Andrew Carnegie (1837-1919) : Vua Theùp Hoa Kyø 6. committee /'k6m1t1/ (n): uûy ban, tieåu ban 7. subscriprion /s6b'skr1p~n/ (n): tieàn ñoùng goùp 8. serious books /'s16r16s b$:kz/ (n): saùch ñöùng ñaén 9. soiled /s01ld/ (adj): baån, dô daùy 10. infected /1nfckt1d/ (adj): coù beänh truyeàn nhieãm

78. EXPERIENCE IS THE BEST TEACHER KINH NGIEÄM LAØ OÂNG THAÀY TOÁT NHAÁT OUTLINE 1. Experience teaches the Art of Living1. 2. This she teaches thoroughly, but she charges high fees. 3. Whether her lessons are pleasant or unpleasant, depends on ourselves. It is not everything that experience can teach. You cannot learn such subjects as history, geography, biology and chemistry from experience ; though even in some of these subjects, the practical application of the principles learnt in books is necessary for a mastery of the theory. For example, you cannot learn chemistry from a text-book without practical experiments2 in the laboratory3. But experience does not profess4 to teach such subjects ; her great subjecd is the Art of Living, and this no one can teach as well as she can. One might think that, after so many centuries, we could learn how to live from the experience of our forefathers, as recorded5 in books, or as taught by the advice of our elders : but somehow we don't. Most of us have to learn for ourselves, from our own experience, the same old truths of conduct that our fathers learnt before us. You may warn a child a dozen times a day against playing with fire ; but he does not believe you, until he scorches6 his hands ; and after that " the burnt child dreads the fire " You may tell a child that eating green apples will give him gripes7 ; but he is sceptical, until convinced by a severe stomach-ache8. In the same way, we older children have to learn for ourselves often by bitter experience9, such old truths as " Honesty is the best policy " " All is not gold that glitters " " A rolling stone gathers no moss ", " He who touches pitch is defiled10, " No pains, no gains", and " The way of transgressor11 is hard " It is by suffering we learn patience, by facing danger we learn courage, by sorrow we learn sympathy, by mistakes we reach perfection. Experience is a stern12 school-mistress. She sets us hard lessons, punishes severely inattention and stupidity, and charges very high fees. But what she teaches, she teaches thoroughly. We never forget her lessons. The worst of it is that we sometime learn her lessons too late. The man who breaks all the rules of health in his youth by selfindulgence and vice, learns at last, when his health is wrecked for life, the right way of living : but too late to be of any use to him. But all the lessons of experiene are not unpleasant. Whether they are pleasant or unpleasant will depend upon ourselves. For we can just as easily learn from experience that honesty pays in the long run, as that dishonesty does not ; that temperance13 maintains health, as the excess ruins body and soul ; that kindness to others brings us joy, as that selfishness leads to unhappiness. Khoâng phaûi moïi caùi kinh nghieäm coù theå ñem truyeàn daïy ñöôïc. Baïn khoâng theå naøo hoïc caùc moân lòch söû, ñòa lyù, sinh hoïc vaø hoùa hoïc töø kinh nghieäm. Maëc daàu ngay caû moät soá moân naøy, nhöõng nguyeân taéc öùng duïng thöïc tieãn trong saùch laø ñieàu caàn phaûi hoïc ñeå naém vöõng lyù thuyeát. Ví duï nhö baïn khoâng theå hoïc hoùa hoïc ôû trong vôû maø khoâng thöïc haønh thí nghieäm trong phoøng thí nghieäm. Tuy nhieân khoâng phaûi kinh nghieäm noùi roõ phaûi daïy nhöõng moân nhö theá. Muïc ñích lôùn cuûa noù laø ngheä thuaät soáng vaø khoâng ai coù theå daïy hay baèng söï kinh qua.

Ngöôøi ta coù theå cho raèng qua nhieàu theá kyû chuùng ta coù theå bieát soáng qua kinh nghieäm cuûa cha oâng chuùng ta ñaõ ñöôïc ghi laïi trong saùch vôû hay ñöôïc truyeàn daïy baèng nhöõng lôøi khuyeân cuûa ngöôøi ñi tröôùc. Nhöng daãu sao chuùng ta ñaõ khoâng laøm ñöôïc ñieàu ñoù. Haàu heát chuùng ta phaûi töï hoïc hoûi töø kinh nghieäm caù nhaân, töø nhöõng chaân lyù, caùch cö xöû maø cha oâng ñeå laïi. Baïn coù theå caûnh caùo moät ñöùa treû ñuøa vôùi löûa ngaøy caû chuïc laàn. Nhöng noù seõ khoâng tin baïn cho ñeán luùc ngaøy töï noù laøm boûng tay. Roài sau ñoù "ñöùa treû bò boûng sôï löûa". Baïn coù theå baûo treû raèng aên taùo xanh seõ ñau buïng ; Nhöng noù vaãn khoâng tin cho ñeán khi ñau buïng döõ doäi. Töông töï chuùng thöôøng ra leänh treû phaûi töï hoïc baèng nhöõng kinh nghieäm cay ñaéng nhö chaân lyù thaät muoân ñôøi "Trung thöïc laø chính saùch toái öu" vaø "chôù thaáy laáp laùnh maø ngôõ laø vaøng", hay "hoøn ñaù laên khoâng bao giôø bò phuû reâu, neáu anh ta sôø tay vaøo haéc ín seõ baån tay". "Khoâng coù vinh quang naøo maø khoâng coù ñaéng cay". ñoàng thôøi "con ñöôøng cuûa keû phaïm phaùp raát gian nan". Qua ñau khoå, ta môùi hoïc ñöôïc loøng kieân nhaãn, baèng vieäc ñoái ñaàu vôùi hieåm nguy chuùng ta môùi bieát loøng duõng caûm. Coù ñau khoå môùi coù caûm thoâng. Coù loãi laàm môùi coù ñöôïc söï hoaøn myõ. Kinh nghieäm laø moät baø giaùo nghieâm khaéc. Baø ta ñöa ra nhöõng baøi hoïc khoù, tröøng phaït söï voâ yù, ngoác ngheách vaø ñoùng leä phí phaït raát cao. Nhöng cho duø kinh nghieäm daïy ta ñieàu gì, ñieàu daïy chu ñaùo vaø toaøn myõ chuùng ta seõ khoâng bao giôø queân nhöõng baøi hoïc naøy. Tình traïng toài teä nhaát ñoù laø ñoái khi chuùng ta hoïc baøi raát muoän. Ngöôøi phaù vôõ moïi qui luaät cuûa söùc khoûe luùc coøn treû baèng söï say meâ vaø vieäc laøm cuoái cuøng roài seõ bieát ñöôïc raát nhieàu khi söùc khoûe cuûa anh bò hö hoûng vì cuoäc soáng. Moät loái soáng ñuùng : ñöøng ñeå quaù muoän maøng môùi nhaän chaân ra giaù trò cuûa noù. Tuy nhieân caùc baøi hoïc ñeå ñôøi chaúng laáy laøm thuù vò gì. Duø chuùng coù thuù vò hay khoâng ñeàu phuï thuoäc vaøo baûn thaân chuùng ta. Chuùng ta chæ ruùt ra ñöôïc baøi hoïc töø kinh nghieäm raèng thaät thaø ñem laïi möu lôïi laâu daøi maø tính giaû doái khoâng coù ; raèng ñieàu ñoä seõ baûo veä ñöôïc söùc khoûe trong khi thaát thöôøng seõ phaù huûy caùc qui luaät cô theå vaø taâm hoàn ; raèng töû teá vôùi ngöôøi khaùc seõ ñem laïi cho chuùng ta nieàm vui trong khi ích kyû seõ gaët haùi khoå ñau. TÖØ MÔÙI : 1. the art of living : ngheä thuaät soáng 2. experiment /1k'sper1m6nt/ (n) : cuoäc thí nghieäm, thöïc nghieäm 3. laboratory /'l%br6t0:ri/ (n) : phoøng thí nghieäm 4. to profess /pr6'fes/ (v) : töï nhaän, noùi roõ 5. to record /r1'k0:d/ (v) : ghi cheùp 6. to scorch /sk0:t~/ (v) : laøm boûng, laøm chaùy 7. gripes /9ra1pz/ (n) : chöùng ñau ruoät 8. stomach-ache /'st^m6ke1k/ (n) : chöùng ñau buïng 9. bitter experience /'b1t6(r) 1k'sp1'6r16ns/ (n) : kinh nghieäm ñau khoå 10. to defile /d1'fa1l/ (v) : laøm baån - to be defiled : bò baån, nhem 11. transgressor /t%nz'9res6r/ (n) : keû phaïm phaùp, phaïm nhaân 12. stern /st3:n/ (adj) : nghieâm nghò, nghieâm khaéc 13. temperance /'temp6r6ns/ (n): söï ñieàu ñoä, tieát ñoä

79. SELF-DENIAL TÍNH TÖÏ CHEÁ OUTLINE 1. The necessity and benefits of self-denial. 2. The evils of excessive and irrational self-denial. Have you ever noticed that we always spell the first personal pronoun with a capital letter ? We write you, he, she, they, with small initial letters1 ; but I is always capital - a big capital " I " And it is natural to do so ; for most of us think far more of ourselves than of anybody else. The interests and happiness of others are quite secondary2 to my interests and my happiness-most of us feel. That is, selfishness is natural to human nature3. It is natural for each of us to want his own way, to look after his own interests first, to think that he is the most important person in creation. A child is naturally selfish. His constant cry is, I want this : I will do that : I won't do what I don't like. Unselfishness, or consideration for the wants and feelings of others, has to be taught. It is a matter of training. Self-denial means denying one's self-one's own will and wish. It is saying " No! " to oneself. It is easy to say No to others : out it takes training and effort to learn to say No to oneself. It is hard to write the first personal pronoun with a small " i ". Yet self-denial must be learnt, for selfishness is an ugly thing. It is really the root of all evil4. All sins are selfishness in some form. The essence of sin is selfishness, and the essence or goodness in the opposite of selfishness, love. That was why the Founder of Christianity taught that all morality was summed up in two laws - " Thou shalt love the Lord thy God with all thy heart " and " Thou shalt love thy neighbour as thyself ". Selfdenial means denying oneself for the sake of5 others : giving up our way, our interests, our pleasure, when they would cause others unhappiness or harm. When we live in a community we have to learn to give and take. Every one cannot do just as he likes, because that would make society impossible. To live together at all, we have to give up many individual rights for the sake of the common-weal6. And the more we learn to consider the interest of other, and sacrifice our wishes to please them, the better men we shall become ; yes, and the happier. For selfishness in the end, brings unhappiness, but unselfishness is the source of the purest joy. At the same time, self-denial can be carried to excess. Self-denial just for the sake of self-denial is foolish. There is no virtue in denying ourselves pure pleasures and wholesome advantages if our enjoument of them does not hurt anyone else. That was the mistake religious fanatics7 made, who thought it was virtuous to starve themselves and torture their bodies and forego8 all happiness. That is a silly kind of self-denial, that does more harm than good. Besides, we have a duty to ourselves as well as to others : and it is as much our duty to make the best of ourselves and develop all our powers, as to help and bless others. Christ did not say, Love thy neighbour more than thyself, but as thyself. Baïn coù bao giôø löu yù raèng ñaïi töø nhaân xöng ngoâi thöù nhaát luoân luoân vieát hoa khoâng ? Chuùng ta vieát you, he, she, they vôùi maãu töï ñaàu bình thöôøng. Nhöng I luoân ñöôïc vieát hoa, vaø ñieàu naøy laø töï nhieân. Döôøng nhö taát caû chuùng ta nghó veà baûn thaân nhieàu hôn nghó ñeán

ngöôøi khaùc. Quyeàn lôïi vaø haïnh phuùc cuûa ngöôøi khaùc so vôùi caùi toâi laø thöù yeáu. Haàu nhö taát caû chuùng ta ñeàu caûm thaáy nhö vaäy. Tính ích kyû laø baûn tính töï nhieân cuûa con ngöôøi. Raát bình thöôøng khi moãi chuùng ta ñeàu coù nhu caàu rieâng, ñeàu quan taâm ñeán lôïi ích rieâng ñaàu tieân vaø ñeàu cho laø nhaân vaät quan troïng nhaát. Do ñoù moät ñöùa treû coù tính ích kyû laø bình thöôøng. Caâu noùi thöôøng xuyeân cuûa treû con laø "Toâi muoán caùi naøy". Toâi seõ laøm vieäc naøy, toâi seõ khoâng laøm ñieàu maø toâi khoâng thích. Tính khoâng ích kyû hay söï quan taâm ñeán nhu caàu vaø tình caûm cuûa ngöôøi khaùc phaûi ñöôïc daïy baûo. Ñoù laø vaán ñeà reøn luyeän. Töï cheá coù nghóa laø töø choái caùi toâi, yù chí vaø nieàm ao öôùc rieâng cuûa baûn thaân. Töï baûo raèng "Khoâng". Khi noùi vôùi ngöôøi khaùc, raát deã noùi töø "khoâng", nhöng vôùi baûn thaân chuùng ta noùi ñöôïc töø "khoâng" phaûi coù coá gaéng vaø reøn luyeän. Thaät khoù vieát ñaïi töø nhaân xöng ngoâi thöù nhaát baèng chöõ i nhoû. Tuy nhieân, tính töï cheá hoïc vì ích kyû laø ñieàu raát xaáu. Ñoù thaät söï laø goác reã moïi ñieàu aùc. Moïi toäi loãi ñeàu mang tính ích kyû. Maàm moáng cuûa toäi aùc laø ích kyû vaø maàm saùng cuûa loøng toát vaø tình yeâu, ñoái laäp vôùi loøng ích kyû. Ñoù laø lí do taïi sao nhaø saùng laäp neân Ñaïo Cô Ñoác daïy raèng baøi hoïc ñaïo ñöùc ñöôïc toùm goïn trong hai nguyeân taéc sau - "Baïn haõy yeâu Chuùa vôùi taát caû taám loøng cuûa baïn" vaø "haõy yeâu haøng xoùm cuûa baïn !". Töï cheá coøn coù nghóa laø töø choái caùi ta vì lôïi ích cuûa ngöôøi khaùc. Haõy töø boû sôû thích, nieàm vui, hay loái soáng cuûa chuùng ta khi nhöõng ñieàu naøy gaây neân ñieàu phieàn toaùi hay coù hai cho ngöôøi khaùc. Khi chuùng ta soáng trong moät coäng ñoàng, chuùng ta phaûi bieát cho vaø nhaän. Moïi ngöôøi khoâng theå chæ laøm ñieàu anh ta thích bôûi vì ñieàu ñoá khoâng laøm cho xaõ hoäi tieán ñöôïc. Haõy soáng vì nhau ! Chuùng ta phaûi töø boû nhöõng quyeàn lôïi caù nhaân vì lôïi ích cuûa coäng ñoàng. Vaø chuùng ta caøng bieát quan taâm ñeán lôïi ích cuûa ngöôøi khaùc, vaø hy sinh nhöõng mong muoán rieâng haàu laøm vui loøng moïi ngöôøi, chuùng ta caøng trôû thaønh con ngöôøi toát hôn vaø haïnh phuùc hôn. Ñoái vôùi tính ích kyû cuoái cuøng noù ñem laïl ñieàu khoâng vui. Tuy nhieân khoâng ích kyû laø nieàm vui lôùn. Ñoàng thôøi, töï cheá coù theå daãn ñeán quaù ñoä. Töï cheá chæ vì quyeàn lôïi noù laø ñieàu ngu ngoác. Khoâng coù ñaïo ñöùc naøo phaûi töø boû thuù vui trong laønh cuûa chuùng ta cuõng nhö ñieàu kieän thuaän lôïi cuûa chuùng ta neáu nieàm khoaùi laïc cuûa chuùng ta khoâng aûnh höôûng ñeán ai. Chæ coù nhöõng keû cuoàng tín veà toân giaùo laàm laãn ñieàu naøy. Hoï cho raèng nhòn ñoùi cuõng nhö laø haønh haï theå xaùc vaø ruoàng boû taát caû haïnh phuùc rieâng tö laø coù ñaïo ñöùc. Ñoù quaû laø loøng töï cheá buoàn cöôøi, ñieàu ñoù caøng gaây haïi hôn laø coù lôïi. Beân caïnh ñoù chuùng ta phaûi coù boån phaän vôùi chuùng ta cuõng nhö vôùi ngöôøi khaùc. Boå phaän cuûa chuùng ta laø phaûi phaùt huy laøm cuoäc soáng cuûa chuùng ta toát nhaát vaø phaùt trieån naêng löïc cuûa chuùng ta cuõng nhö giuùp ñôõ hay keû khaùc. Jesu Christ khoâng noùi raèng, haõy yeâu haøng xoùm cuûa baïn hôn baûn thaân baïn maø nhö chính baûn thaân mình. TÖØ MÔÙI : 1. initial letter /1n'1~l 'l6t6(r)/ (n) : maãu töï thöù nhaát 2. secondary /'sek6ndri:/ (adj) : phuï thuoäc, thöù yeáu 3. human nature /'hju:m6n 'ne1t~6r/ (n) : nhaân tính, tính tình loaøi ngöôøi 4. the root of all evil : goác reã moïi ñieàu aùc. 5. for the sake of : vì..., chæ vì... Ex. He killed himself for the sake of his fatherland. 6. commonweal /'k4m6nwel8/ (n) : söï ích lôïi coâng coäng, quoác gia 7. fanatic /f6'n%t1k/ (n) : keû qua khích, cuoàng nhieät 8. to forego /f0:'96$/ (v) : boû, ruoàng boû, khoâng chòu nhaän

80. ADVERTISEMENT QUAÛNG CAÙO OUTLINE 1. The uses of advertisements. 2. The abuses of advertisements. Some wag1 once parodied2 the famous saying "Great are the uses of advertisement !" thus - " Great are the uses of adversity! " And they certainly are, both to the producer and the consumer. Of course, there is a great deal of truth in the saying that good quality and honest workmanship are the best advertisement ; and Thomas Carlyle makes merry with a London hatter3 who made huge model hats seven feet high and sent them round the London streets as an advertisement, by saying that he would have done better if he had used the money he thus wasted, in making better hats to sell. But in these days of far extended trade, there is no doubt that advertisement is necessary to make the existence of even first class goods known. And even goods that are already well known must still be advertised, as Colman, the well known mustard4 manufacturer, found to his cost5, when he tried to save money by stopping his advertisements ; for his sales went down6 at once. In this age of cut-throat7 competition8, it is the man who shouts the loudest that attracts attention. And the consumers would not know of the existence of many good things, if they were not advertised. So even well-established businesses have to spend thousands of pounds a year in advertising, or they will not sell their goods. It is really advertisements that make newspapers possible. Great journals draw the greatest part of their profits from advertisements ; and many smaller papers could not appear at all, but for9 the income they derive from this source. Advertisement has now become an art ; and there are businesses entirely devoted to supplying firms with striking advertisements. But advertising had its abuses. Many advertisements are meant to deceive, and do for a time deceive, the public, by puffing10 worthless goods, or grossly11 exaggerating the quality of inferior articles12. There is only one consolation13 in this connection14, that a lying advertisement cannot sell worthless stuff for long15 ; for the people who buy it, will not buy it a second time. As Abraham Lincoln16 said, "You can take in17 all people part of time ; and you can take in some people all the time ; but you cannot take in all the people all the time ". Advertisements, also, are often an eyesore18. The craze19 for huge advertisements vulgarises20 many pretty country places, and disfigures21 the streets of the towns. Coù ngöôøi pha troø moät hoâm leân gioïng traøo phuùng caâu noùi noåi tieáng "Lôùn lao chính laø coâng duïng cuûa quaûng caùo". Do ñoù "caùi to lôùn laø lôïi ích cuûa söï ruûi ro". Vaø chaéc chaén moät ñieàu raèng hoï vöøa laø nhaø saûn xuaát vöøa laø ngöôøi tieâu thuï. Taát nhieân coù raát nhieàu söï thaät trong caâu noùi raèng chaát löôïng toát cuøng vôùi taøi ngheä thaät laø lôøi quaûng caùo toát nhaát. Vaø Thomas Carlyle ñaõ ñuøa vôùi moät ngöôøi baùn muõ ôû Luaân Ñoân. OÂng ta voán taïo ra nhöõng chieác muõ khoång loà coù chieàu cao 7 phuùt ñöôïc göûi ñi khaép phoá Luaân Ñoân nhö laø moät söï quaûng caùo. Haøm yù raèng oâng seõ baùn chaïy hôn raát nhieàu. Tuy nhieân vaøo thôøi kyø thöông maïi traøn ngaäp lan roäng, quaûng caùo laø ñieàu raát caàn thieát ñeå cho haøng hoùa duø laø haøng cao caáp noåi tieáng toàn taïi vöõng beàn. Ñoàng thôøi thaäm chí moùn haøng ñaõ noåi tieáng cuõng phaûi quaûng caùo, nhö Colman - nhaø saûn xuaát muø taït löøng danh ñaõ nhaän ra ñöôïc ñieàu ñoù ñaõ quaù muoän maøng.

Khi oâng chaám döùt vieäc quaûng caùo haàu tieát kieäm tieàn, vieäc kinh doanh cuûa oâng lieàn suùt giaûm ngay. Trong thôøi ñaïi caïnh tranh gay gaét naøy, ngöôøi ta phaûi la heùt thaät lôùn nhaèm thu huùt söï chuù yù cuûa moïi ngöôøi. Ngöôøi tieâu thuï khoâng roõ heát söï toàn taïi cuûa caùc maët haøng neáu chuùng khoâng ñöôïc quaûng caùo. Vì vaäy ngay caû luùc kinh doanh thònh nhaát cuõng phaûi daønh ra haøng ngaøn baûng trong moät naêm ñeå quaûng caùo neáu khoâng hoï seõ khoâng baùn ñöôïc cuûa mình. Caùc muïc quaûng caùo thaät söï ñem laïi cho tôø baùo theâm phong phuù. Nhöõng tôø baùo lôùn coù giaù trò thöôøng kieám ñöôïc tieàn thuaän lôïi lôùn nhaát töø caùc muïc quaûng caùo. Ñoàng thôøi nhieàu tôø baùo nhoû seõ khoâng ñöùng vöõng neáu khoâng coù nguoàn thu nhaäp töø muïc ñaêng quaûng caùo. Nhöng quaûng caùo coù söï laïm duïng cuûa noù. Nhieàu baøi quaûng caùo coù yù löøa quaàn chuùng baèng caùch thoåi phoàng caùc maët haøng voâ giaù trò hay cöôøng ñieäu quaù côõ chaát löôïng caùc maët haøng yeáu keùm. Lieân heä ñeán söï vieäc naøy coù nieàm an uûi ñoù laø quaûng caùo baäy seõ khoâng baùn ñöôïc laâu daøi. Ngöôøi ñaõ mua haøng moät laàn, seõ khoâng mua laàn thöù hai. Nhö Abmaham Lincoln noùi "Baïn coù theå löøa doái ñöôïc moïi ngöôøi trong moät thôøi gian, vaø baïn coù theå löøa doái moät soá ngöôøi suoát ñôøi. Nhöng baïn seõ khoâng theå löøa ñöôïc moïi ngöôøi maõi maõi". Quaûng caùo cuõng vaäy, laø moät vaät phaûn myõ quan. Söï ñua nhau quaûng caùo raàm roä laøm giaûm veû cao quyù cuûa nhieàu thaéng caûnh ñeïp ñoàng thôøi laøm cho phoá phöôøng maát ñi veõ myõ quan voán coù cuûa noù. TÖØ MÔÙI : 1. wag /w%9/ (n) : ngöôøi pha troø, ngöôøi hoaït keâ 2. to parody /'p%r6d1/ (v) : noùi gioïng traøo phuùng veà thi vaên 3. hatter /'h%t6(r)/ (n) : ngöôøi baùn muõ (noùn) 4. mustard /'m^st6d/ (n) : muøi taït 5. to know (or to find) to one's cost : khi bò thieät môùi bieát 6. to go down /96$'da$n/ (v) : suùt keùm, giaûm ñi 7. cut-throat /'k^t8r6$t/ (adj) : gay gaét 8. competition /,k4mp6't1~n/ (n) : söï caïnh tranh - to compete (v) 9. but for : neáu khoâng coù ex. But for your assistance, I should have failed in my enterprise : (Neáu khoâng ñöôïc oâng giuùp ñôõ, toâi ñaõ thaát baïi trong vieäc laøm cuûa toâi). 10. to puff /p^f/ (v) : khen quaù loá, taâng boác, thoåi phoàng 11. grossly /'9r6$sl1/ (adv) : quaù ñoä, moät caùch nham nhôû 12. inferior articles /1n'f16ri6(r) '@:t1kl/ (n) : haøng keùm phaåm 13. consolation /,k4ns6'le1~n/ (n): söï an uûi - to console /,k6n's6$l/ (v) 14. in this connection : lieân heä tôùi söï vieäc naøy 15. for long : laâu daøi 16. Abraham Lincoln : Toång Thoáng Hoa Kyø thöù 16 (1809-1865) 17. to take in /te1k 1n/ (v) : löøa, noùi doái 18. eyesore /'a1s0:(r)/ (n) : vaät chöôùng maét, phaûn myõ quan 19. craze /kre1z/ (n) : söï say meâ 20. to vulgarize /'v^l96ra1z/ (v) : laøm cho taàm thöôøng, laøm giaûm veû cao quyù 21. to disfigure /d1s'f196(r)/ (v) : laøm cho xaáu, laøm giaûm veû myõ quan

81. HEALTH SÖÙC KHOÛE OUTLINE 1. We learn the value of health when we lose it. 2. Neglect of the laws of health is always avenged1 3. Rules of health. It is a common saying that we do not fully value2 a thing until we lose it. We often value the love and worth of a friend when he has been taken from us by death, more than when he was with us in the flesh3 ; it is only when we have left school or college that we understand the greatness of our opportunity of education, which has gone for ever4 ; and it is the sick and the ailing who realise the value of good health. When we are young and strong, we cannot imagine what it is to be weak and ailing. We are so used to vigorous5 health that we take it for granted6. The organs of our body work so smoothly that we scarcely know we have lungs and liver, heart and stomach. But when any of these get upset and give us pain and sickness, we learn by bitter experience what an unspeakable blessing it is to be well. It is therefore wise and necessary to learn in time, before we have lost our health, that it can be kept only by knowing and observing the laws of health. Nature's laws cannot be ignored7 with impunity8. In the long run they will avenge themselves on us if we forget them, even if they do not do so at once. At first we may not feel the results of excesses and unhealthy habits ; but we certainly shall some day. " The mills of God grind slowly, but they grind exceedingly small9. Many a man who in middle-age10 finds himself a confirmed invalid, has to curse the follies of his youth ; but his remorse11 is vain12, for Nature never forgives breaches13 of the laws of health - " physical sins " as Huxley14 called them. Loss of health makes us miserable, and a burden to ourselves and our friends. It cripples15 our efforts, so that we cannot accomplish many of the good and great things we might have done. It spoils our life. What must we do to keep our health ? We must be moderate16 in eating and drinking, and wise in the choice of plain, wholesome simple food. Gluttony17 has killed thousands, and strong drink tens of thousands. We must, when young, get plenty of sleep. which is " nature's sweet restorer ", and not try to burn the candle at both ends18. We must live as much as possible in the open air and keep our rooms well ventilated19. We must get sufficient and regular physical exercise ; and keep our bodies clean. And we must avoid bad habits and secret sins as we avoid the devil20, and keep our thoughts clean and our bodies pure. Our ideal must be, the sound mind in the sound body. Coù moät caâu noùi noåi tieáng raèng chuùng ta seõ khoâng thaáy heát ñöôïc giaù trò cuûa moät vaät cho ñeán luùc chuùng ta ñaùnh maát noù. Thöôøng thì chuùng ta coi troïng tình yeâu vaø giaù trò tình baïn khi anh ta cheát hôn laø luùc anh ta coøn soáng. Chæ khi chuùng ta rôøi gheá nhaø tröôøng hay ñaïi hoïc chuùng ta môùi nhaän ra raèng taàm quan troïng cuûa caùc cô hoäi ñöôïc giaùo duïc voán toàn taïi ñôøi ñôøi. Vaø ñoái vôùi ngöôøi oám môùi thaáy roõ giaù trò cuûa söùc khoûe toát. Khi chuùng ta coøn treû vaø maïnh khoûe, chuùng ta khoâng hình dung ñöôïc oám ñau nhö theá naøo. Chuùng ta quaù quen vôùi söùc khoûe cöôøng traùng vaø cho ñoù laø leõ ñöông nhieân. Caùc cô quan trong cô theå con ngöôøi laøm vieäc nhòp nhaøng ñeán ñoä nhieàu luùc chuùng ta queân ñi mình coù hai laù phoåi, 1 laù gan hai quaû tim vaø daï daøy. Nhöng nhöõng luùc moät trong caùc boä phaän naøy coù vaán ñeà laøm chuùng ta ñau ñôùn, oám ñau. Luùc ñoù chuùng ta môùi bieát ñöôïc ít nhieàu raèng maïnh khoûe laø moät dieãm phuùc khoâng theå taû ñöôïc !

Do ñoù, ñieàu caàn thieát maø cuõng laø khoân ngoan ñeå bieát kòp thôøi tröôùc khi chuùng ta ñaùnh maát söùc khoûe. Baèng caùch chung ta phaûi bieát quan saùt qui luaät söùc khoûe. Caùc qui luaät töï nhieân khoâng theå taûng lôøi khoâng tröøng phaït. Veà laâu veà daøi chuùng seõ traû thuø chuùng ta vì toäi boû queân chuùng maëc daàu noù khoâng laøm ngay töùc thì. Tröôùc tieân coù theå chuùng ta chöa thaáy ñöôïc haäu quaû cuûa vieäc aên uoáng quaù ñoä vaø thoùi quen xaáu, nhöng coù moät ñieàu chaéc chaén raèng seõ coù moät ngaøy. "Coái xay cuûa Trôøi tuy xay chaäm nhöng nghieàn raát kyõ". Nhieàu ngöôøi khi böôùc vaøo tuoåi trung nieân môùi nhaän ra raèng beänh taät maø anh ta nhieãm phaûi, töï nguyeàn ruûa nhöõng thoùi ngu ngoác cuûa tuoåi treû. Tuy nhieân anh ta hoái haän cuõng voâ ích, vì qui luaät töï nhieân khoâng bao giôø tha thöù nhöõng vi phaïm ñeán qui luaät söùc khoûe maø Huxley goïi ñoù laø "toäi loãi cuûa cô theå". Vieäc suùt giaûm söùc khoûe seõ khieán chuùng ta ñau khoå vaø laø gaùnh naëng cho baûn thaân vaø cho baïn beø. Noù laøm voâ hieäu nhöõng noã löïc cuûa chuùng ta vaø chuùng ta khoâng theå hoaøn taát nhöõng vieäc toát ñeïp, vaø lôùn lao maø bình thöôøng chuùng ta haún ñaõ laøm ñöôïc. Chính noù laøm hoûng cuoäc soáng cuûa chuùng ta. Chuùng ta phaûi laøm gì ñeå baûo veä söùc khoûe ? Chuùng ta phaûi aên uoáng ñieàu ñoä. Thöùc aên phaûi laø thöïc phaåm ñôn giaûn boå döôõng vaø deã tieâu, laø khoân ngoan nhaát. Tính tham lam aên ñaõ gieát cheát haøng ngaøn ngöôøi cuøng vôùi haøng chuïc ngaøn ngöôøi uoáng röôïu maïnh. Luùc coøn treû, chuùng ta phaûi nguû nhieàu maø ñoù laø "kho döï tröõ naêng löôïng töï nhieân", ñoàng thôøi khoâng ñöôïc laøm vieäc quaù söùc. Chuùng ta soáng ngoaøi trôøi caøng nhieàu caøng toát, luoân giöõ caên phoøng thoaùng khí. Chuùng ta phaûi taäp theå duïc thöôøng xuyeân vaø ñaày ñuû, giöõ cho thaân theå saïch seõ vaø phaûi traùnh caùc taät xaáu cuøng vôùi caùc loãi laàm tieàm aån nhö chuùng ta phaûi traùnh ma quyû vaäy. Ñoàng thôøi chuùng ta phaûi giöõ tö töôûng trong saïch cô theå thanh khieát. Tö töôûng cuûa chuùng ta luùc naøo cuõng phaûi laø moät taâm hoàn trong saïch trong moät thaân theå cöôøng traùng !. TÖØ MÔÙI : 1. to avenge /6'vend2/ (v) : baùo thuø, baùo phuïc 2. to value /'v%lju:/ (v) : quyù, ñaùnh giaù ñuùng möùc 3. in the flesh : khi coøn soáng 4. for ever : vónh vieãn, maõi maõi 5. vigorous /'v196r6s/ (adj) : cöôøng traùng, cöôøng kieän, hoaït baùt 6. take it for granted : cho laø ñöông nhieân 7. to ignore /19'n0:(r)/ (v) : boû qua, lôø ñi 8. with impunity /w15 1m'pju:n6t1/ : khoâng tröøng phaït 9. the mills of God grind slowly, but they grind exceedingly small : coái xay cuûa Trôøi xay chaäm, nhöng noù nghieàn raát kyõ 10. middle-age /'m1dl e1d2/ (n) : tuoåi trung nieân 11. remorse /r1'm0:s/ (n) : söï saùm hoái, aên naên 12. vain /ve1n/ (adj) : voâ ích, khoâng ñöa ñeán ñaâu 13. breach /bri:t~/ (n) : söï vi-phaïm - to break (v) 14. Thomas Huxley : nhaø sinh vaät hoïc Anh (1845-1895) 15. to cripple /'kr1pl/ (v) : laøm maát söùc chieán ñaáu ; laøm cho queø quaët 16. moderate /'m4d6r6t/ (adj): ñieàu ñoä -(n.) moderation /,m4d6'rei~n/ (n) 17. gluttony /'9l^t6ni/ (n) : tính phaøm aên, tham aên 18. to burn the candle at both ends : laøm vieäc quaù ñoä ; laøm hao toán söùc khoûe quaù ñoä 19. ventilated /'vent1'le1tid/ (adj) : thoaùng khí, thoâng khoâng khí 20. devil /'devl/ (n) : ma quyû 21. a sound mind in a sound body : trí oùc minh maãn trong moät cô theå cöôøng traùng

82. THE CENSUS VIEÄC ÑIEÀU TRA NHAÂN SOÁ OUTLINE 1. Definition. 2. Its objects uses, and methods. 3. Objections to the census. "Census" is a Latin word, and means literally a register1 or enrolment2 ; and in ancient Rome, the census was a register of the citizins property made for the purpose of3 taxation. William the Conqueror's famous Doomsday Book is a good English example of this kind of census. But a modern census is an enumeration4 of the inhabitants of a country at a certain time, made by the order of the government. In modern coutries it is generally taken every ten years. The main object of a census is to give the government of a country accurate information5 as to6 the number of the inhabitants. But at the same time other useful information is collected, so that the government can know the number of men and women and children, their ages, occupations and nationality, how many are married, how many are deaf, blind, dumb or imbecile7. In some countries, too, the number of the adherents8 of each religion is ascertained9. The census is obviously very useful, for it provides the government with a mass of statistical10 information, which is of great use, not only for the purposes of taxation, but also for legislation11 of social questions. As it is carried out every ten years the authorities12 can watch the inorease or decrease of the population, and the growth of large town centres and the gradual depopulation13 fo the rural areas14. The taking of the census requires an elaborate15 organisation and an army of workers. For first, question papers are prepared, and these are distributed to all householders in every town and village in the country. Each-house holder is bound by law to fill in16 all the particulars17 required about his family, truthfully18 and accurately. Then on a certain fixed day, all these papers are collected by special officers, who have to see they are correctly filled up. The collation19 and analysis of the facts and figures thus collected, will then take the Census Department months of hard work. There are really no reasonable objections to the census. But when it was first introduced into India, ignorant and superstitious people were very suspicious20 of it, and all sorts of will and absurd tales got about as to the Government's object in wanting all this information about them. And some people object to the census because they say it asks a lot of inquisitive21 questions about their private affairs22. "Census" laø tieáng Latinh, coù nghóa laø soå ñaêng kyù hay soå ghi teân. Vaø trong tieáng La maõ coå, vieäc ñieàu tra daân soá laø söï leân danh saùch taøi saûn caùc coâng daân ñeå noäp thueá. Soå ghi laïi quyeàn sôû höõu taøi saûn, giaù trò ñaát ñai ôû Anh cuûa nhaø chinh phuïc William laø moät ví duï ñieån hình tieáng Anh cho loaïi nghóa cuûa töø naøy. Tuy nhieân vieäc ñieàu tra daãn soá hieän ñaïi laø söï lieät keâ caùc cö daân trong nöôùc ôû moät thôøi ñieåm nhaát ñònh, theo leänh cuûa chính phuû. ÔÛ caùc nöôùc hieän ñaïi noùi chung cöù möôøi naêm coù moät ñôït ñieàu tra daân soá. Muïc ñích chính cuûa cuoäc ñieàu tra daân soá laø ñeå chính phuû bieát ñöôïc con soá chính xaùc caùc cö daân hieän soáng ôû trong nöôùc ; ñoàng thôøi chính phuû bieát ñöôïc tæ leä nam, nöõ, treû con, tuoåi taùc, ngheà nghieäp, vaø quoác tòch, bao nhieâu ngöôøi ñaõ coù gia ñình,

bao nhieâu ngöôøi ñaõ cheát hay muø loøa, beänh ñieác hay ngoác ngheách. ÔÛ moät soá nöôùc, con soá ngöôøi theo ñaïo cuõng ñöôïc xaùc ñònh. Vieäc ñieàu tra daân soá ñem laïi lôïi ích thaät sö, vì noù cho chính phuû bieát ñöôïc löôïng thoâng tin thoáng keâ raát boå ích khoâng chæ cho muïc ñích thu thueá maø coøn cho vieäc laäp phaùp giaûi quyeát caùc vaán ñeà xaõ hoäi. Vì noù ñöôïc tieán haønh möôøi naêm moät laàn neân chính phuû coù theå quan saùt daân soá taêng hay giaûm cuøng vôùi söùc taêng tröôûng daân soá ôû caùc trung taâm thaønh phoá cuõng nhö söï suït giaûm daàn veà daân soá ôû nhöõng vuøng noâng thoân. Vieäc ñieàu tra daân soá ñoøi hoûi moät toå chöùc tinh vi cuøng moät ñoäi coâng nhaân. Vì tröôùc heát giaáy tôø phaûi ñöôïc chuaån bò ñeå phaân phaùt ñeán töøng hoä ôû moãi phoá, moãi laøng trong nöôùc. Caùc chuû hoä phaûi ghi ñaày ñuû caùc phaàn coù lieân quan ñeán gia ñình moät caùch trung thöïc vaø chính xaùc. Sau ñoù caùc giaáy naøy ñöôïc noäp laïi cho caùc nhaân vieân coù traùch nhieäm ñi thu thaäp vaøo 1 ngaøy xaùc ñònh. Vieäc so saùnh ñoái chieáu cuøng vôùi phaân tích caùc döõ kieän, con soá seõ ñöôïc thu thaäp tröôùc khi ñöôïc trình leân Ban ñieàu tra daân soá voán phaûi keùo daøi haøng thaùng trôøi laøm vieäc. Khoâng coù moät phaûn ñoái chính ñaùng naøo veà vieäc ñieàu tra soá daân. Nhöng luùc môùi aùp duïng ñieàu tieân ôû AÁn Ñoä, nhöõng ngöôøi noâng caïn ñaõ khoâng taùn thaønh cuøng vôùi caùc caâu chuyeän hoang töôûng mô hoà caûn trôû yù ñònh toát ñeïp cuûa chính phuû muoán bieát veà thoâng tin naøy. Coù ngöôøi phaûn ñoái vieäc naøy chæ vì noù ñoøi hoûi quaù nhieàu vaán ñeà hieáu kyø veà coâng vieäc rieâng tö cuûa hoï. TÖØ MÔÙI : 1. register /'red21st6(r)/ (n) : soå ñaêng kyù -(v.) ñaêng kyù, ghi teân 2. enrolment /1n,r6$'lm6nt/ (n) : soå ghi teân, ghi danh saùch 3. for the purpose of : nhaèm muïc ñích 4. enumeration /1'nju:m6're1t~n/ (n) : söï lieät keâ, tính soå 5. accurate information /'%kj$r6t ,1nf6'me1~n/ (n) : döõ kieän chính xaùc 6. as to : veà, coøn veà, coøn nhö. 7. imbecile /'1mb6si:l/ (adj) : ngôù ngaån 8. adherent /6d'h16r6nt/ (n) : ngöôøi gia nhaäp theo (ñaïo) 9. to ascertain /,%s6'te1n/ (v) : bieát chaéc, xaùc ñònh 10. statistical /st6't1st1kl/ (adj) : veà thoáng keâ - statistics (n) 11. legislation /,led21s'le1~n/ (n) : coâng vieäc laäp phaùp 12. the authorities /0:'84riti/ (n) : nhaø chöùc traùch 13. depopulation /,di:p4pju:'le1~n/ (n) : söï giaûm thieåu nhaân khaåu 14. rural areas /'r$6r6l 'e6r16/ (n) : mieàn queâ, noâng thoân 15. elaborate /1'l%b6r6t/ (adj) : tinh vi, tinh maät 16. to fill in /f1l 1n/ (v) : ñieàn vaøo, ghi 17. particulars /p6't1kj6l6(r)z/ (n) : caùc chi tieát 18. truthfully /tru:8f6li/ (adv) : moät caùch chính tröïc, thaønh thöïc 19. collation /k6'le1~n/ (n) : vieäc so saùnh, ñoái, chieáu 20. suspicious /s6'sp1~6s/ (adj) : hoaøi nghi, nghi kî suspicion (n) 21. inquisitive /1n'kwi:z6t1v/ (adj) : hieáu kyø, toø moø 22. private affairs /'pra1vit 6'fe6(r)/ (n) : vieäc rieâng

83. WIRELESS TELEGRAPHY VOÂ TUYEÁN ÑIEÄN BAÙO OUTLINE 1. The Electric telegraph, and telephone. 2. Marconi1, and wireless telegraphy. 3. Broadcasting2, or wireless telephony3. The electric telegraph is a modern invention. The first workable system was produced by Cooke4 and Wheatstone5 in 1835 ; and this was perfected later by Morse6, the inventor of the Morse Code of Signalling. In electric telegraphy the electric current is conducted from the sender to the receiver by a copper wire, the circuit7 being completed by the earth itself. The word "telegraph" (from the Greek telos, "distant" and grapho, "to write") was given to the system because it was a way of sending messages to a great distance. The telephone ("distance speaker" from the Greek word phone, "a voice") was invented later, in 1876, by Graham Bell8. By this instrument the actual voice of the speaker can be carried by the electric current along the connecting wire to the hearer at the ohter end. The telephone converts the sound waves of the voice at one end into electric waves or vibrations9 ; and the receiver at the other end re-converts these electric waves into sound waves, so that the listener hears the speaker's voice. Up to the year 1895, the only way of conveying messages by electricity was by means of connecting wires both in telegraphy and telephony ; but in that year Signor Marconi, an Italian electrical engineer, invented an instrument by which messages could be conveyed by the electricity in the air, without the use of connecting wires. At first, messages could be sent in this way only a short distance ; but he quickly perfected his invention, so that to-day wireless message can be sent to places thousands of miles distant. This is a truly marvellous invention. By it in India the government wireless stations, are daily receiving messages from, and sending messages to, England through the air. Governments, merchants, and private individuals can communicate10 with each other all over the world. The invention has proved specially useful at sea. All large ships are now fitted11 with wireles installation12 by which they can communicate with each other, and receive messages from the land, across the ocean. The crews and passengers of many a sinking ship have been saved by vessets steaming13 hundreds of miles to the rescue14, who have received the S. O. S15 signal sent out broadcast by the wireless instrument of the vessel in distress16. A still more wonderful invention is what is called "broadcasting" or wireless telephony, which has been perfected in the last few years ; for just as telegraphy give rise to telephony , wireless telegraphy has led to the conveyance of the voive over thousands of miles without any connecting wires. To-day people in England can, by means of " listening-in sets " actually hear speeches delivered and concerts given in America. Ñieän baùo laø moät phaùt minh hieän ñaïi. Cooke vaø Wheatstone ñaõ ñöa ra heä thoáng naøy ñaàu tieân vaøo naêm 1835, vaø sau ñoù noù ñöôïc Morse nhaø phaùt minh ra maät maõ morse hoaøn chænh. Ñoái vôùi heä thoáng ñieän baùo doøng ñieän truyeàn töø ngöôøi göûi ñeán ngöôøi nhaän qua daây ñoàng. Chính traùi ñaát seõ hoaøn taát chu trình doøng ñieän. Töø "telegraph" (trong tieáng Hy laïp telos laø "khoaûng caùch" vaø grapho laø "vieát") duøng ñeå chæ heä thoáng bôûi ñoù laø moät phöông phaùp

gôûi thoâng tin ñi xa. Ñieän thoaïi ("ngöôøi noùi chuyeän ôû xa", trong tieáng Hy Laïp töø phone laø "gioïng noùi") ñöôïc phaùt minh vaøo naêm 1876 cho nhaø phaùt minh graham Bell. Nhôø coù duïng cuï naøy, gioïng noùi thaät cuûa ngöôøi noùí coù theå ñöôïc truyeàn ñi qua doøng ñieän treân daây noái lieàn vôùi ngöôøi nghe ôû cuoái ñaàu daây. Ñieän thoaïi ñaõ chuyeån ñoåi soùng aâm cuûa gioïng noùi thaønh soùng ñieän hay ñoä rung. Vaø ngöôøi nghe ôû ñaàu cuoái seõ chuyeån ñoåi nhöõng laøn soùng ñieän naøy thaønh soùng aâm trôû laïi, do ñoù ngöôøi nghe nghe ñöôïc gioïng ngöôøi noùi. Maõi ñeán naêm 1895, chæ coù moät caùch truyeàn ñaït thoâng tin baèng ñieän ñoù laø baèng phöông tieän keát hôïp ñieän baùo vôùi ñieän thoaïi. Nhöng Signor Marconi, kyõ sö ñieän ngöôøi YÙ ñaõ phaùt minh neân moät coâng cuï truyeàn ñaït thoâng tin trong khoâng khí maø khoâng duøng daây noái. Thoaït ñaàu, thoâng tin ñöôïc truyeàn ñi raát gaàn, nhöng oâng ñaõ nhanh choùng hoaøn thieän phaùt minh cuûa oâng. Vì theá ngaøy nay thoâng tin voâ tuyeán ñieän coù theå ñöôïc gôûi ñeán nôi caùch xa haøng ngaøy daëm. Ñaây laø moät phaùt minh tuyeät vôøi thaät söï. ÔÛ AÁn Ñoä nhôø coù noù, caùc traïm voâ tuyeán ñieän cuûa chính phuû nhaän ñöôïc thoâng tin haèng ngaøy cuøng vôùi vieäc gôûi thoâng tin ñi. ÔÛ nöôùc Anh, qua khoâng khí, chính phuû cuøng caùc thôï maùy vaø moãi coâng daân coù theå lieân laïc vôùi nhau treân khaép theá giôùi. Phaùt minh naøy chöùng minh coâng duïng ñaët bieät ôû ngoaøi khôi. Ngaøy nay caùc loaïi thuyeàn beø lôùn ñeàu ñöôïc trang trí baèng voâ tuyeán ñieän, maùy moùc nhôø ñoù hoï coù theå lieân laïc ñöôïc vôùi nhau vaø nhaän thoâng tin töø ñaát lieàn, vöôït ñaïi döông. Thuûy thuû vaø haønh khaùch cuûa caùc con taøu chìm ñöôïc cöùu vôùt ngöôøi nhaän ñöôïc ñieän hieäu caàu cöùu voán ñöôïc ñaøi phaùt qua voâ tuyeán ñieän ôû nhöõng con taøu ñang laâm nguy. Moät phaùt minh quan troïng nöõa laø caùi goïi laø "chöông trình phaùt thanh truyeàn hình" hay ñieän thoaïi voâ tuyeán maø ñaõ ñöôïc hoaøn chænh sau ñoù vaøi naêm, vì ñieän baùo ñöa ñeán phaùt minh ra ñieän thoaïi. Voâ tuyeán ñieän ñaõ ñöa ñeán söï truyeàn thoâng gioïng noùi qua haøng ngaøn daëm maø khoâng caàn daây noái. Ngaøy nay ôû nöôùc Anh, ngöôøi ta thaät söï nghe ñöôïc baøi dieãn vaên vaø nhöõng buoåi hoøa nhaïc ñöôïc phaùt ra ôû Myõ baèng phöông tieän maùy truyeàn thanh. TÖØ MÔÙI : 1. Marconi, (Guglielmo), (1874-1937) : ñieän hoïc gia YÙ ñaïi lôïi. 2. broadcasting /'br0:k@:st17/ (n) : vieäc phaùt thanh, truyeàn thanh 3. wireless telephony /'wa16l6s 'tel1f6$ni/ (n) : voâ tuyeán ñieän thoaïi 4. Cooke : William Fothergill, Sir 1879 (1806-1879) : nhaø vaät lyù hoïc Anh 5. Wheatstone : Charles, Sir, (1820-1889) : nhaø vaät lyù hoïc Anh. 6. Morse : Samuel Finley Breese : nhaø ngheä thuaät vaø phaùt minh Hoa Kyø (1791-1872) 7. circuit /'s3:k1t/ (n) : maïch ñieän 8. Alexander Graham Bell : nhaø phaùt minh Hoa kyø (1847-1922). 9. vibration /va1'bre1~n/ (n) : söï chaán ñoäng, rung chuyeån 10. to communicate /k6'mju:n1ke1t/ (v): thoâng tin -(n.) communication /k6,mjun1'ke1~n/ (v) 11. to fit /f1t/ (v) : trang bò, trang trí 12. installation /,1nst6'le1~n/ (n) : duïng cuï, maùy moùc 13. to steam /sti:m/ (v) : chaïy baèng hôi nöôùc noùng 14. to the rescue /'reskju:/ : tôùi cöùu 15. S.O.S : ñieän hieäu caàu cöùu 16. in distress /1n d1'stres/ : ñang laâm nguy

84. WELL BEGUN IS HALF DONE KHÔÛI ÑAÀU CHU ÑAÙO TÖÙC LAØ THAØNH COÂNG ÑÖÔÏC MOÄT NÖÛA OUTLINE Introduction : - Other proverbs of the same kind. 1. The importance of a good start : (a) In business. (b) In war (c) In studies. (d). In conduct. 2. The necessity for perseverance1. This proverb has several companion proverbs that express the same thought in other words. For example. ' A good start is half the battle ' : ' It is the first step that counts '. The truth of such sayings is best brought out by illustrations. In games, for example, a good start is important. In foot-ball or hockey, the team which scores2 a goal early in the first half is encouraged in proportion as the opponents are disheartened, and has a great moral advantage from that point in the game. It is the same in business. A man who opens a shop in a hurry3 and without sufficient capital or preparation, is not likely to succeed. Customers who visit the new shop and find a scanty4 or badly selected stock of goods, will be disgusted5 ; and the shop will have a bad name from the beginning. But if the new shop is well stocked with a variety of goods at reasonable prices, and well arranged, success is assured. In war, the first battle counts for much6. A victory at the very beginning may mean the speedy demoralisation7 of the foe, and the quick ending of the struggle. In any case, it will give the triumphant8 side an enormous advantage in the rest of the campaign9. Or take the world of study. A thorough grounding10 in the elements11 of a new subject is essential. The student who, whether through his own laziness or impatience, or the incompetence12 of his teacher, fails to master the rudiments13 will never thoroughly master the subject. It is certainly true here that " It is the first step that counts ". Beginnings are always difficult ; and that is why a good beginning is so important. In conduct, the breaking off of a bad habit, or the forming of a good habit, is always hard. But when once a good beginning has been made, the struggle becomes easier and easier, until the victory is won. Here, certainly, "Well begun, is half done". Most proverbs, however, are only half-truths ; and there is certainly another side to this one. Even this proverb does not say that well begun is all done-but only " half done ". It is possible to begin well, and end badly. The first step certainly counts ; but if no second and third steps follow, the journey will never be completed. There have been many men whose early life was full of brilliant promise, but whose careers have ended in failure. Perseverance, as well as good start, is necessary for success. 'Blessed is he that endureth14 to the end'. Caâu phöông ngoân naøy coù nhieàu caâu töôïng, theå hieän cuøng moät yù töôûng döôùi caùc hình thöùc khaùc nhau. Laáy ví duï "môû ñaàu troâi chaûy töùc laø ñaõ qua ñöôïc moät nöõa chaëng ñöôøng". Ñaây chính laø böôùc ñaàu phaûi thöïc hieän". Söï thaät trong caùc lôøi noùi naøy toát hôn heát laø giaûi thích baèng minh hoïa.

Trong cuoäc chôi, chaúng haïn, böôùc khôûi ñaàu chu ñaùo laø ñieàu quan troïng. Khi chôi boùng ñaù hay khuùc coân caàu, ñoäi ghi baøn thaéng ñaàu tieân ôû nöûa hieäp ñaàu thöôøng ñöôïc khích leä vaø coù thuaän lôïi ngay töø luùc ñoù trong khi ñoäi beân kia ñaõ voäi naûn chí. Trong kinh doanh cuõng vaäy, moät ngöôøi khai tröông cöûa hieäu maø khoâng coù ñuû voán hay chuaån bò chu ñaùo seõ khoâng thaønh coâng. Khaùnh haøng ñeán xem thaáy kho haøng toài taøn, thieáu thoán seõ xem thöôøng, ñoàng thôøi cöûa hieäu ngay töø ñaàu ñaõ coù tieáng xaáu. Nhöng neáu cöûa hieäu môùi khai tröông coù ñuû loaïi haøng vôùi giaù phaûi chaêng, coù moät kho haøng ngaên naép. Thaønh coâng laø ñieàu chaéc chaén seõ ñeán ! Ñoái vôùi chieán tranh, traän ñaáu ñaàu tieân coù tính quyeát ñònh. Chieán thaéng töø phuùt ñaàu coù nghóa laøm giaûm khí theå cuûa keû thuø seõ nhanh choùng keát thuùc traän ñaáu. Duø trong tröôøng hôïp naøo, noù vaãn ñem laïi phía thaéng theá moät lôïi theá trong suoát thôøi gian cuoäc ñaáu coøn laïi. Hay trong vieäc hoïc taäp, vieäc daïy töø böôùc ñaàu theo nguyeân lyù moät moân hoïc môùi laø ñieàu caàn thieát. Nhöõng sinh vieân voán löôøi bieáng, deã naûn loøng hay giaùo vieân khoâng coù khaû naêng seõ khoâng naém vöõng phaàn caên baûn cuûa tri thöùc, seõ khoâng bao giôø naém vöõng trieät ñeå moân hoïc aáy. Coù moät söï thaät hoaøn toaøn ôû ñaây "Böôùc khôûi ñaàu raát quan troïng". Khôûi ñaàu luoân gaëp khoù khaên, vaø ñoù laø lyù do taïi sao böôùc khôûi ñaàu troâi chaûy laïi raát quan troïng ñeán vaäy. Veà caùch öùng xöû, vieäc boû moät taät xaáu hay thaønh laäp moät thoùi quen toát raát khoù. Nhöng moät khi khôûi ñaàu troâi chaûy laø ñaõ laøm cho cuoäc tranh ñaáu caøng deã daøng hôn cho ñeán khi giaønh ñöôïc thaéng lôïi. Vaø chaéc chaén moät ñieàu ôû ñaây ,"khôûi ñaàu chu ñaùo laø thaønh coâng moät nöõa". Tuy nhieân, caùc caâu phöông ngoân ñuùng coù moät nöõa, vaø chaéc coøn moät khía caïnh khaùc cuûa vaán ñeà naøy. Duø sao phöông ngoân cuõng khoâng noùi raèng khôûi ñaàu troâi chaûy laø thaønh coâng myõ maõn maø chæ "thaønh coâng coù moät nöõa". Coù theå môû ñaàu troâi chaûy vaø keát thuùc toài teä. Böôùc ñaàu taát nhieân troïng yeáu, nhöng neáu khoâng coù böôùc thöù hai vaø böôùc thöù ba tieáp theo, thì chaëng ñöôøng ñi seõ khoâng ñöôïc hoaøn taát. Coù nhieàu ngöôøi coù cuoäc soáng ban ñaàu ñaày cô sôû vaät chaát saùng laïng nhöng söï nghieäp cuûa hoï laïi thaát baïi. Söï beàn chí cuõng nhö söï khôûi ñaàu chu ñaùo ñeàu caàn thieát ñeå ñeán thaønh coâng. "Dieãm phuùc cho ai chòu ñöïng ñöôïc ñeán cuøng" ! TÖØ MÔÙI : 1. perseverance /,p3:s1'v16r17/ (n) : loøng kieân nhaãn, nhaãn naïi 2. to score /sk0:(r)/ (v) : ñöôïc ñieåm (trong moân theå thao) 3. in a hurry : moät caùch voäi vaõ 4. scanty /'sk%nti/ (adj) : khoâng ñaày ñuû 5. to disgust /d1s'9^st/ (v) : laøm cho khoù chòu, böïc mình ex. This food disgusts me. I am disgusted with him at his behaviour. 6. to count for much : laø troïng yeáu 7. demoralisation /d1m4r6la1'ze1~n/ (n) : söï laøm maát tinh thaàn, laøm naûn loøng 8. triumphant /tra1'mf6nt/ (adj) : thaéng theá, ñaéc thaéng 9. campaign /k%m'pe1n/ (n) : chieán dich -(v), vaän ñoäng 10. to ground /9ra$nd/ (v) : daïy töø nguyeân lyù, daïy töø böôùc ñaàu 11. elements (pl) /'el1m6nt/ (n) : cöông yeáu, nguyeân lyù 12. imcompetence /1m'k4mp1t6ns/ (n) : söï thieáu naêng löïc 13. rudiments (pl) /'ru:d1m6nts/ (n) : ñieàu cô baûn, sô boä 14. to endure /1n'dju6(r)/ (v) : chòu ñöïng -(n.) endurance

85. SLOW AND STEADY WINS THE RACE CHAÄM MAØ CHAÉC SEÕ THAÉNG CUOÄC OUTLINE 1. The fable of the hare and the tortoise. 2. Genius without work achieves little. 3. An ordinary man can achieve much by perseverance. The best illustration of this proverb is the old fable of Esop about the hare and the tortoise. A tortoise, which moves very slowly, challenged1 a hare, one of the swiftest of the animals, to a race. The hare took it as a joke ; and after running a certain distance, lay down under a bush and went to sleep, thinking he had plenty of time to beat his slow conpetitor2. The tortoise, however, plodded3 on steadily, without pausing. He passed the sleeping hare, and had nearly reached the goal before the hare woke up. The hare, seeing his rival so far ahead, set off at full speed : but he had delayed too long, and before he could reach it, the tortoise had passed the winning post and won the race. The proverb and the fable are a warning to erratic4 and lazy geniuses, and an encouragement5 to the ordinary man of average ability. Even a man of brilliant gifts cannot achieve much without steady work and perseverance ; and there have been many men of talent, and even genius, who have falied, or at any rate not achieved the success they might have achieved, owing or laziness, or over-confidence in their natural ability. The English poet Coleridge, is a good example. He undoubtedly had high poetic genius, but, partly owing to a matural inability to persevere, and partly to the habit he got into of taking opium, he did very little perfect or finished work. " The Ancient Mariner " is his only great finished poem ; most of the rest are incompleted fragments. He began many things, but completed very little. An average6 man of very mediocre7 gifts, is tempted to think that it is no use his trying to accomplish anything great. So he attempts nothing. And yet many quite ordinary people have achieved solid success in life by perseverance, steady application and hard word. Compared with a brilliant genius, they are like the tortoise to the hare ; and yet, as the tortoise won the race by plodding on bravely with unrelaxed8 perseverance, so many a steady worker wins through in the end. In a school, it is not allways the cleverest boy that takes the prizes ; they are often won by a steady plodder of average intelligence. The proverb therefore means that success in life may be achieved by even ordinary people by perseverance and steady application. Söï minh hoïa hay nhaát cho chaâm ngoân naøy chính laø caâu truyeän nguï ngoân Esop veà thoû vaø ruøa. Ruøa voán di chuyeån raát chaäm laïi thaùch ñoá con thoû voán laø loaøi vaät khoân ngoan nhaát chaïy ñua. Thoû ta xem ñoù laø 1 troø ñuøa. Sau khi chaïy 1 chaëng ñöôøng ngaén, thoû lieàn naèm nghæ trong buïi caây nguû thieáp, cöù cho raèng coøn nhieàu thôøi gian ñeå ñaùnh baïi ñoái thuû chaäm chaïm cuûa mình. Trong khi ñoù, ruøa leâ töøng böôùc coá ñònh khoâng ngöøng nghæ. Ruøa ta ñaõ vöôït qua chaøng thoû coøn ñang ngaùi nguû, gaàn ñeán ñích tröôùc khi thoû thöùc daäy. Thoû ta thaáy ñoái thuû ñaõ vöôït leân ñaèng xa môùi baét ñaàu chaïy heát toác ñoä, nhöng vì thoû ñaõ boû phí thôøi gian quaù laâu. Vaø tröôùc khi thoû baét kòp Ruøa. Ruøa ñaõ ñeán ñích vaø giaønh ñöôïc thaéng lôïi cuoäc ñua. Caâu phöông ngoân cuøng caâu chuyeän nguï ngoân laø lôøi caûnh caùo cho nhöõng taøi naêng löôøi bieáng, lang thang ; ñoàng thôøi laø lôøi coå vuõ nhöõng ngöôøi bình thöôøng, coù khaû naêng trung

bình thaáy ñöôïc giaù trò cuûa loøng kieân ñònh. Daãu cho ngöôøi coù taøi naêng thaät söï cuõng khoâng theå thaønh ñaït neáu khoâng kieân ñònh, beàn chí. Ñoàng thôøi coù raát nhieàu ngöôøi taøi naêng ngay caû caùc thieân taøi cuõng ñaõ thaát baïi, hoaëc ôû möùc ñoä naøo ñoù, ñaõ khoâng ñaït ñöôïc thaønh coâng hoï voán coù theå ñaït ñöôïc deã daøng chæ vì tính löôøi bieáng hoaëc quaù töï tin vaøo khaû naêng baåm sinh. Thi só ngöôøi Anh Coleridge laø moät ví duï ñieån hình. Roõ raøng oâng laø 1 thieân taøi cuûa thi ca. Nhöng vì oâng nhieãm phaûi taät huùt thuoác phieän, maø oâng ñaõ thaønh coâng raát ít. "Ngöôøi thuûy thuû coå xöa" laø baøi thô thaønh coâng duy nhaát cuûa oâng, döôøng nhö nhöõng baøi thô coøn laïi ñeàu dôû dang. OÂng ta baét ñaàu raát nhieàu nhöng thaønh coâng raát ít. Moät ngöôøi bình thöôøng khoâng coù taøi naêng cöù cho raèng voâ ích khi phaûi noå löïc laøm toát coâng vieäc quaù lôùn lao. Do vaäy anh ta khoâng boû coâng söùc nhieàu. Tuy nhieân nhieàu ngöôøi bình thöôøng ñaõ ñaït ñöôïc thaønh coâng vöõng chaéc trong cuoäc soáng nhôø tính kieân ñònh, beàn chí vaø chòu khoù. So vôùi moät thieân taøi saùng rôõ, hoï nhö nhöõng con ruøa saùnh vôùi thoû. Tuy vaäy, khi maø ruøa thaéng thoû nhôø caùc böôùc ñi naëng neà duõng caûm khoâng ngöøng nghæ, cuõng coù khoâng ít coâng nhaân beàn chí ñaõ giaønh thaéng lôïi ôû chaëng cuoái cuøng. ÔÛ tröôøng, khoâng phaûi luùc naøo ngöôøi thoâng minh nhaát ñoaït giaûi, maø thöôøng laø nhöõng ngöôøi leâ töøng böôùc naëng neà beàn chí coù trí thoâng minh bình thöôøng. Do ñoù phöông ngoân naøy haøm yù raèng thaønh coâng trong cuoäc soáng coù theå ñaït ñöôïc ôû nhöõng ngöôøi bình thöôøng nhôø söï beàn loøng cuøng vôùi söï kieân ñònh. TÖØ MÔÙI : 1. to challenge /'t~%l1nd2/ (v) : thaùch thöùc, thaùch ñoá 2. competitor /k6m'pet1t6(r)/ (n) : keû ganh ñua, caïnh tranh 3. to plod /pl4d/ (v) : leâ böôùc 4. erratic /1'r%t1k/ (adj) : thaát thöôøng, ñi lang thang 5. encouragement /1nk^r1d26m6nt/ (n) : söï khích leä, phaán khôûi 6. average /'%v6r1d2/ (n) : trung bình, bình thöôøng 7. mediocre /mi:d1'6$k6/ (adj): bình phaøm, taàm thöôøng 8. unrelaxed /^n'r1l%kt/ (adj) : khoâng giaùn ñoaïn, khoâng ngöøng

86. FAMINES NAÏN ÑOÙI OUTLINE 1. India has always been subject to1 Famines. 2. Modern famines less disastrous2 than those of formenr days, because of : (a) Improved means of communication. (b) The system of famine relief. (c) The Irrigation System. Indian agriculture, on which the country depends for its food supply, depends in its turn on the annual monsoon. If the monsoon breaks at the proper time and brings sufficient rain, the crops are abundant ; but if it fails, or comes very late, the crops fail and agriculture is brought to a stand-still3 ; and the result is dearth4 of food, or famine, with all its terrible consequences. As there is no reason to think that the climate of India has radically5 changed in historical times, famines must have been as frequent and severe in older times as they are to-day. If we have not many historical records of famines in the past, this is due to the fact that ancient histories, which were devoted mainly to the description of wars, the policy of kings and the intrigues6 of royal courts considerde the lives and sufferings of common people beneath their notice7. In fact famines are not to-day the terrible disasters they were in the old days. Before the introduction of railways and good roads, a famine-stricken8 district was helpless. In that district there was little or no food, and as food could not be brought from a distance, the people simply died of starvation by the thousand. The introduction of railways about the middle of the 19th Century, and the construction of good metalled roads, have changed the character of famines. Now-a-days in a famine-stricken district there is no lack of food, because corn is brought in by the railways from the districts where the monsoon has not failed. So there is no starvation from an absolute dearth of food. The difficulty, however, remains that the poor people, who are thrown out of work by the failure of monsoon have no money to buy food, however abundant it is. This difficulty has been met by the elaborate9 system of Government famine relief. As soon as famine conditions appear in a district, the Government opens famine relief works, on which the out-of -word agriculturists10 are employed at a fair wage, which enables them to buy sufficient food to keep themselves alive and in good health. Hence in a modern famine there is little starvation and loss of life. Besides this, large areas of the country have been made safe from famine by the wonderful irrigation canals, especially in the Punjab, which make agriculture independent of monsoon. So, thanks to the railways, the Government famine relief system, and irrigation, famine in modern times has been robbed of11 much of its terrors12. Neàn noâng nghieäp AÁn Ñoä voán laø ngöôøi cung caáp thöïc phaåm cho caû nöôùc laïi tuøy thuoäc vaøo caùc löôïng möa haøng naêm. Neáu muøa möa ñeán kòp thôøi vuï ñem theo löôïng nöôùc möa doà daøo, muøa maøng seõ dö thöøa. Nhöng neáu khoâng coù möa hay möa treã, muøa maøng seõ thaát baïi vaø neàn noâng nghieäp seõ bò ngöng haún, ñöa ñeán keát quaû khan hieám löông thöïc hay naïn ñoùi keùm cuøng vôùi caùc haäu quaû teä haïi cuûa noù.

Khoâng theå cho raèng khí haäu AÁn Ñoä ñaõ thay ñoåi hoaøn toaøn trong caùc thôøi ñaïi. Naïn ñoùi haúng laø thöôøng xuyeân vaø döõ doäi nhö ngaøy nay. Neáu chuùng ta khoâng coù caùc hieän töôïng ñoùi keùm trong quaù khöù. Naïn ñoùi ngaøy nay laø do lòch söû coå chi phoái maø noù chuû yeáu chæ taäp trung vaøo chieán tranh, chính saùch cuûa vua chuùa, möu ñoà cuûa caùc toøa aùn hoaøng gia trong khi ñoù xem cuoäc soáng vaø söï ñau khoå cuûa con ngöôøi khoâng quan troïng. Thöïc teá cho thaáy, naïn ñoùi keùm khoâng phaûi laø thaûm hoïa teä haïi cuûa hoâm nay, maø noù thuoäc quaù khöù. Caùc quaän ñoùi khaùt ñaõ baát löïc tröôùc khi ñöôøng ray xe löûa cuøng vôùi caùc con ñöôøng toát laønh ñöôïc döïng neân. Thöôøng khoâng coù thöïc phaåm ôû caùc quaän ñoù. Vaø vì thöïc phaåm khoâng theå mang ñi xa, neân haøng ngaøn ngöôøi ñaõ cheát vì ñoùi. Vieäc söû duïng ñöôøng ray xe löûa giöõa theá kyû 19, cuøng vôùi vieäc kieán thieát caùc ñöôøng toát ñaõ laøm thay ñoåi tính chaát cuûa naïn ñoùi. Ngaøy nay, trong 1 quaän coù naïn ñoùi hoaønh haønh seõ khoâng coøn thieáu thöïc phaåm bôûi ngoâ ñöôïc mang töø nhöõng nôi coù möa ñaày ñuû baèng taøu löûa. Do ñoù khoâng coøn naïn ñoùi voán thieáu thoán löông thöïc. Tuy nhieân, ñieàu khoù khaên vaãn coøn. Ngöôøi ngheøo bò thaát nghieäp bôûi trôøi khoâng möa, khoâng coù tieàn ñeå mua thöïc phaåm, maëc daàu khoâng dö thöøa nhieàu. Ñieàu khoù khaên naøy ñaõ ñöôïc ñaùp öùng bôûi cheá ñoä phöùc taïp veà vieäc chính phuû laøm giaûm côn ñoùi khaùt. Tình traïng ñoùi keùm xuaát hieän caøng sôùm trong quaân, chính phuû caøng phaûi môû theâm caùc nhaân vieân maø trong ñoù caùc ngaønh noâng nghieäp seõ tuyeån caùc nhaân vieân vôùi möùc löông coâng baèng cho pheùp hoï mua thöïc phaåm ñeå soáng vaø trong söùc khoûe laønh maïnh. Do ñoù haàu nhö khoâng coøn nhöõng naïn ñoùi cuøng vôùi toån thaát cuoäc soáng. Beân caïnh ñieàu naøy, nhöõng mieàn queâ roäng lôùn trôû neân an toaøn khoâng coøn ñoùi khaùt vì coù caùc doøng keânh töôùi nöôùc tuyeät vôøi, ñaëc bieät laø ôû Punjab ñaõ bieán neàn noâng nghieäp khoâng coøn leä thuoäc vaøo löôïng nöôùc möa nöõa. Vì theá, nhôø coù ñöôøng ray, chính phuû voâ hieäu hoùa caùc naïn ñoùi vaø töôùi nöôùc thöôøng xuyeân. Naïn ñoùi ôû thôøi hieän ñaïi ñaõ cöôùp ñoaït nhieàu noãi khuûng khieáp. TÖØ MÔÙI : 1. subject to = (liable to) /s6bd2ekt/ (adj) : chòu 2. disastrous /d1'z@:str6s/ (adj) : tai haïi 3. stand-still /'st%ndst1l/ (n) : söï ñình chæ, ngöng haún 4. dearth /d3:8/ (n) : söï khan hieám, thieáu thoán 5. radically /'r%d1kli/ (adv) : töø goác reã, hoaøn toaøn 6. intrigue /'intri:9/ (n) : aâm möu, möu ñoà, maät möu 7. berneath their notice : khoâng ñaùng hoï chuù yù 8. famine-stricken /'f%m1n 'str1k6n/ (n) : gaëp naïn ñoùi, ñoùi khaùt 9. elaborate /1'l%b6r6t/ (adj) : tinh vi, duïng coâng phaùc hoïa 10. agriculturist /,%9ri'k^~6r1st/ (n) : nhaø noâng, noâng phu 11. to be robbed of /r4bd 4v/ : bò cöôùp ñoaït 12. terror /'ter6(r)/ (n) : söï khuûng khieáp

87. EDUCATION GIAÙO DUÏC OUTLINE Introduction : -Definition of Education. 1. General Education. 2. Vocational education. 3. Moral Education. The word 'Education' is often derived from1 a Latin word meaning "to draw out" ; whether this definition is correct or not, the aim of true education is certainly, not so much to load the memory with knowledge, as to "draw out" or develop the faculties2 of the mind. An educated man is not so much a man of learning3 , as a man whose intelligence has been awakened, and whose powers of observation, reasoning and thought have been trained. The object of education is practical4 - it is to teach us how to make the best use of our faculties. For this purpose, every child should begin with a general education. He must learn to observe accurately, to think truthfully, to speak correctly, and to write clearly. The most important part of early education is the acquiring of truth in seeing, truth in thinking, and truth in expressing one's thoughts. All the courses of study5 a child goes through at school are meant as mental training, just us gymnastics6 and physical drill are meant to develop and strengthen the bodily muscles7. Besides this, a certain amount of general elementary knowledge must be imparted8, the most useful being some history, geography, and literature, and a little mathematics. For a child should know something of the wonderful world he lives in, and something of what men have done in the past10. But education should be practical ; and when the elements of general knowledge have been acquired and the mental faculties to some extent trained, the child should be fitted for the practical work he will have to do in life. That is, his schooling11 should lead to "Vocational Education12". In agricultural districts, practical farming should be taught, with some knowledge of botany, chemistry and physics. In towns, practical training should be given in various crafts, such as carpentering, drawing and designing13, work in metals, the management of machinery, office work, etc. In this way, a boy on leaving school will be prepared to take up some practical work. Along with all this must go moral education14 - perhaps the most important of all. Religion is, perhaps, best taught at home ; but the great moral principles common to all religions should be given a prominent15 place in school teaching. For right conduct is the most important part of life. People sometimes talk of having " finished " their education when they leave school or college. But real education should never finish. All through life we should be learning, not only from books, but from experience - from life itself. Töø "Education" coù nguoàn goác töø tieáng La Tinh, coù nghóa laø "ruùt ra" ; duø ñònh nghóa naøy coù ñuùng hay sai, muïc ñích cuûa neàn giaùo duïc thaät söï vaãn laø chaéc chaén khoâng quaù ñeø naëng trí nhôù vôùi ñaày kieán thöùc, maø phaûi "ruùt ra" hay phaùt trieån naêng löïc cuûa trí oùc. Moät ngöôøi trí thöùc khoâng haún laø moät ngöôøi coù hoïc vaán, nhö moät ngöôøi coù trí thoâng minh ñöôïc ñaùnh thöùc vaø naêng löïc quan saùt cuøng vôùi lyù trí vaø tö töôûng ñöôïc reøn luyeän. Muïc ñích cuûa giaùo duïc laø thöïc nghieäm - Noù daïy chuùng ta caùch söû duïng taøi naêng toát nhaát.

Vôùi muïc ñích naøy, taát caû treû con ñeàu phaûi baét ñaàu baèng moät neàn giaùo duïc toång quaùt, phaûi bieát quan saùt chính xaùc, suy nghó ñuùng, noùi ñuùng vaø vieát roõ raøng. Ñieàu quan troïng nhaát cuûa neàn giaùo duïc ban ñaàu phaûi coù caùi nhìn ñuùng, nghó ñuùng vaø dieãn taû ñuùng. Taát caû caùc khoùa hoïc ôû tröôøng treû phaûi hoïc ñeàu coù nghóa laø reøn luyeän trí oùc gioáng nhö moân theå thao cuøng baøi taäp reøn luyeân cô theå nhaèm phaùt trieån söùc maïnh cuûa caùc cô baép. Beân caïnh ñoù, löôïng kieán thöùc cô baûn khaùi quaùt phaûi ñöôïc phaân caáp. Caùc moân hoïc höõu ích nhaát laø söû, ñòa lyù, vaên hoïc, vaø toaùn hoïc. Ñoái vôùi moät ñöùa treû caàn phaûi bieát veà theá giôùi soáng ñoäng chuùng ñang soáng cuøng vôùi nhöõng gì maø ngöôøi ta ñaõ laøm trong quaù khöù. Nhöng giaùo duïc phaûi thöïc nghieäm. Luùc treû ñaõ tieáp thu caùc yeáu toá cuûa kieán thöùc cô baûn cuøng vôùi naêng löïc tinh thaàn ôû moät möùc ñoä naøo ñoù, treû, phaûi thích nghi vôùi nhöõng coâng vieäc thöïc teá maø anh ta seõ phaûi laøm trong cuoäc soáng. Ñoù laø vieäc hoïc ñöôøng cuûa anh ta phaûi höôùng ñeán neàn giaùo duïc chöùc nghieäp. ÔÛ caùc huyeän noâng nghieäp, coâng vieäc noâng traïi phaûi ñöa vaøo hoïc ñöôøng cuøng vôùi nhöõng kieán thöùc veà thöïc vaät, hoùa hoïc vaø vaät lyù. ÔÛ thaønh phoá caùc ngaønh thuû coâng ña daïng phaûi reøn luyeän thöïc nghieäm cho hoïc sinh nhö ngaønh thôï moäc, ngaønh veõ, ngaønh thieát keá ñoà hoïa, laøm vieäc vôùi maùy moùc, quaûn lyù maùy moùc, coâng vieäc vaên phoøng..., vôùi phöông phaùp naøy, ñöùa treû hoïc ôû tröôøng seõ ñöôïc trang bò ñaày ñuû haàu thöïc haønh nhöõng coâng vieäc thöïc nghieäm. Song song vôùi nhöõng ñieàu naøy, caàn phaûi coù moân ñöùc duïc, coù leõ quan troïng nhaát trong taát caû. Toân giaùo coù theå ñöôïc daïy ôû nhaø laø toát nhaát. Nhöng nhöõng nguyeân taéc ñaïo ñöùc lôùn chung cho taát caû caùc neàn toân giaùo phaûi coù moät vò trí cao caû trong hoïc ñöôøng. Vì caùc haønh vi ñuùng laø ñieàu quan troïng nhaát cuûa cuoäc soáng. Ñoâi khi con ngöôøi noùi ñeán vieäc hoaøn taát giaùo duïc khi hoï rôøi gheá nhaø tröôøng hay ñaïi hoïc. Tuy nhieân neàn giaùo duïc thaät söï khoâng bao giôø chaám döùt. Taát caû nhöõng gì trong cuoäc soáng caàn phaûi hoïc, khoâng chæ trong saùch maø coøn trong caû kinh nghieäm, trong chính cuoäc soáng. TÖØ MÔÙI : 1. to derive from /d1'ra1v fr6m/ (v) : baét nguoàn töï... 2. faculty /'f%klti/ (n) : naêng löïc, taøi naêng 3. a man of learning : ngöôøi coù hoïc vaán 4. practical /'pr%ktikl/ (adj) : thöïc duïng, thöïc nghieäm 5. courses of study : khoùa hoïc, ngaønh hoïc 6. gymnastics /d21m'n%st1ks/ (n) : moân theå thao 7. muscles /'m^sl/ (n) : baép thòt 8. to impart /1m'p@:t/ (v) : ban boá, phaân caáp 9. literature /'l1t6r6t~6/ (n) : vaên hoïc, vaên chöông 10. in the past : ôû quaù khöù, ngaøy xöa 11. schooling /sku:l17/ (n) : giaùo duïc (ôû hoïc ñöôøng) 12. vocational education /v6$'ke1~6nl ed2u':ke1~n/ (n) : neàn giaùo duïc chöùc nghieäp 13. designing /d1'za1n17/ (n) : moân veõ kieåu maãu 14. moral education /'m4r6l ,ed2u':ke1~n/ (n) : moân ñöùc duïc 15. prominent /'pr4m1n6nt/ (adj) : cao caû, noåi baät

88. SAGACITY IN ANIMALS TRÍ TUEÄ LOAØI VAÄT OUTLINE 1. Reason1 and Instinct2. 2. Wise and clever animals. (a) Elephants. (b) Ants. (c) Dogs. (d) Horses. (e) Monkeys. People generally distinguish men from even the noblest animals by saying that men have reason, whereas animals have only instinct. By instinct is meant the impulse3 to do certain things without any conscious4 design or thought. For example, when the nesting season comes, young bird will build a perfect nest for its eggs, just as its ancestors5, the birds of its kind, have built for thousands of years, although it has never been taught and has never seen a nest built in all its short life. Reason means conscious design and deliberate6 thought. Now there is no doubt that human reason is immensely7 superior in degree to anything of a life nature possessed by even the most intellingent animal ; but there seems to be no doubt that some of the highest aninals, like elephants and dogs, have a certain degree of real reason and intelligence ; for some of their actions cannot be accounted for8 by mere instinct. Perhaps the most sagacious9 animal is the elephant ; and many remarkable stories are told of the intelligence of this animal when it has been tamed and trained. No one can watch an elephant carrying woood and piling logs, without seeing that it does not act as a mere machine. The way in which the huge beast carefully lays each log in position, and adjusts10 it so as to fit it exactly into its place, shows that it is thinking about what it is doing. The elephant is the largest of animals ; and it is curious to note that the creature that is its equal in intelligence is one of the smallest of insects-the ant. It is not possible here to enlarge upon the wonderful social organisation and system of co-perative work which the communities of ants have created, but close and patient observers of their habits, like Sir John Lubbock, are convinced that mere blind instinct cannot account for all their wise arrangements and activeties11. No one can watch a trained sheep-dog12 at work, without being astonished at the animal's sagacity. It can carry out the shepherd's most complicated13 order, and separates or herds a flock of sheep as cleverly as the shepherd himself can do it. Dogs, indeed, as a class are noted for intelligence. Space fails to speak of the horse and the monkey, both of which animals have undoubted intelligence. We must, therefore, conclude14 that some animals are endowed with15 reason, like man, though in a much less degree. Con ngöôøi thöôøng phaân bieät ngöôøi vôùi loaøi vaät duø laø nhöõng con vaät cao quí nhaát. Vì con ngöôøi luoân ñöôïc cho laø coù lí trí trong khi loaøi vaät chæ coù baûn naêng. Baûn naêng coù nghóa laø söï thuùc giuïc laø nhöõng ñieàu naøo ñoù maø khoâng coù yù thöùc, keá hoaïch hay suy nghó. Laáy ví duï,

muøa laøm toå ñeán, chim non seõ xaây moät toå hoaøn chænh ñeå aáp tröùng. Nhöng toå tieân cuûa chim, moãi chim loaøi ñeàu xaây toå ñeå haøng ngaøn naêm, maëc daàu noù chöa ñöôïc daïy laøm toå vaø chöa nhìn thaáy coâng vieäc xaây toå trong caû cuoäc ñôøi ngaén nguûi cuûa mình. Lí trí coù nghóa laø baûn thieát keá chi tieát vaø thay ñoåi caån troïng Ngaøy nay, roõ raøng lí trí con ngöôøi cao hôn baát kì loaøi vaät naøo, ngay caû loaøi vaät thoâng minh nhaát. Nhöng döôøng nhö coù moät soá loaøi ñoäng vaät cao nhaát nhö voi, choù coù moät möùc ñoä lí trí vaø thoâng minh thaät sö, vì coù moät soá haønh ñoäng khoâng theå ñoùng vai troø troïng yeáu baèng nhöõng baûn naêng ñôn thuaàn. Coù leõ voi laø loaøi vaät khoân nhaát cuøng nhieàu caâu chuyeän ñaùng nhôù, ñöôïc keå, veà trí thoâng minh cuûa loaïi vaäy naøy khi chuùng ñaõ ñöôïc thuaàn gioáng vaø reøn luyeän chöa ai nhìn thaáy voi chôû goã vaø nhöõng ñoáng cuûi khoâng nhö loái laøm vieäc cuûa moät chieác maùy coå ñôn thuaàn. Trong khi ñoù, taám ngöïc lôùn caån thaän xeáp cuûi thaønh töøng ñoáng, cho thaáy voi yù thöùc ñöôïc ñieàu chuùng laøm. Voi laø con vaät lôùn nhaát. Ñoàng thôøi thaät lyù thuù khi bieát raèng loaøi sinh vaät coù trí thoâng minh baèng voi laø moät trong caùc loaïi coân truøng nhoû nhaát, ñoù laø kieán. Vôùi phaïm vi khoâng theå môû roäng toå chöùc saép xeáp cuøng vôùi heä thoáng laøm vieäc hôïp taùc vôùi nhau cuûa coäng ñoàng kieán laäp neân, maø chæ laøm ngöôøi quan saùt gaàn vaø kieân nhaãn veà thoùi quen cuûa kieán nhö Sir John Lubbock ñaõ thuyeát phuïc baûn naêng muø loøa ñôn thuaàn khoâng theå chöùng minh cho nhöõng toå chöùc vaø hoaït ñoäng khoân ngoan cuûa kieán. Chöa ai nhìn thaáy moät con choù chaên cöøu chuyeân nghieäp luùc ñang laøm vieäc maø khoâng khoûi kinh ngaïc tröôùc trí tueä cuûa loaøi vaät. Noù coù khaû naêng thöïc hieän caùc coâng vieäc cuûa ngöôøi chaên cöøu moät caùch hoaøn chænh, vaø taùch ñaøn cöøu, chaên daét ñaøn cöøu khoân kheùo nhö chính ngöôøi chaên cöøu vaäy. Choù thaät söï laø moät loaøi vaät thoâng minh. Noùi ñeán ngöïa vaø khæ, caû hai loaøi naøy ñeàu thoâng minh. Do ñoù chuùng ta suy ra gioáng nhö ngöôøi coù moät soá loaøi ñoäng vaät coù lí trí nhöng ôû möùc ñoä thaáp hôn. TÖØ MÔÙI : 1. reason /'ri:zn/ (n) : lyù tính, lyù trí 2. instinct /'1nst17kt/ (n) : baûn naêng, linh tính 3. impulse /'1mp^ls/ (n) : söï thuùc ñaåy, thuùc giuïc 4. conscious /'k4n~6s/ (adj): coù trí giaùc, höõu yù - consciousness /'k4n~6sn6s/ (n) 5. ancestor /'%nsest6(r)/ (n) : toå tieân 6. deliberate /d1'l1b6r6t/ (adj) : coù suy tính, coá yù 7. immensely /1'mensli/ (adv) : meânh moâng, quaûng ñaïi 8. to account for /6'ka$nt f6(r)/ (v) : giaûi thích, chöùng minh 9. sagacious /s6'9e1~6s/ (adj) : khoân, thoâng minh 10. to adjust /6'd2^st/ (v) : xaép ñaët cho coù thöù töï 11. activity /%k't1v6ti/ (n) : hoaït ñoäng, cöû ñoäng 12. sheep-dog /'~i:pd49/ (n) : choù chaên cöøu (tröøu) 13. complicated /'k4mpl1'ke1tid/ (adj) : phöùc taïp, raéc roái 14. to conclude /k6n'klu:d/ (v) : suy ñoaùn, keát luaän 15. to be endowed with /b1 1n'da$d w15/ (v) : ñöôïc phuù cho

89. A ROLLING STONE GATHERS NO MOSS ÑAÙ LAÊN KHOÂNG SANH REÂU OUTLINE 1. Meaning of the proverb. 2. True in : (a) Business. (b) Studies. 3. A word for rolling stones. I have always regarded this as a rather pointless1 proverb ; for, when all is said and done, why should a stone gather moss ? A covering of green moss certainly beautifies2 a stone in our eyes ; but it is of no use to the stone. However, the proverb is an old one, and everyone knows what it means. The "rolling stone" is the man who is always changing his occupation3 and pursuits4, and never settles down steadily to anything ; and popular wisdom says that such a fickle person makes little out in life. No doubt there is a good deal of truth in this, as a few illustrations will show. Take business life, for example. In these day of keen competition and specialisation5, a man must choose a trade6 or profession and stick to it, if he is to achieve any success. Steady application and hard work at one job are essential. A man who starts one kind of business and gets tired of it and tries another, and gives that up for a third, cannot hope to get on and succeed in any. Constantly chopping and changing he cannot expect to produce any satisfactory result by his dissipated7 efforts. As the proverb says, "He who hunts two hares, loses both" The same is true of studies. After he has received a good general education, a student who wishes to become a scholar must specialise8 in one subject, or even one branch of one subject ; and he must devote all his time and energy to it, if he is ever to become an authority9 on that subject. The student who takes up mathematics, and then goes in10 for history, and, tiring of that, takes up philolophy, and drops this again for economics, will be " Jack of all trades and master of none " The typical11 "rolling stone" is the man who never keeps any situation in his own trade or profession long. When you receive an application12 from him for a post, and find from his testimonials that he has had many posts but has never stayed in any of them more than a few months, you say "Ah! This fellow is a "rolling stone'" : he will never stick to this job even if13 I give it to him. He is no good". Such men seem to have restless natures and are incapable of14 settling down anywhere. At the same time, there is something to be said for some "rolling stones" Adventurers, explorers, travellers, and discoverers are generally people of restless energy who could never settle down to any steady monotonous15 occupation. And yet the world owes much to such " rolling stones " who can never stand still ; for even if they gather no "moss" for themselves, they certainly gather much for the world, in the shape of new knowledge. Caâu tuïc ngöõ naøy ñöôïc coi laø voâ nghóa. Khi moïi vieäc ñöôïc tieán haønh taïi sao ñaù lai sanh reâu ? Moät hoøn ñaù phuû ñaày reâu troâng thaät ñeïp maét nhöng hoøn ñaù aáy voâ duïng. Tuy nhieân, tuïc ngöõ ñaõ cuõ, haún ai cuõng phaûi bieát nghóa cuûa noù. "Hoøn ñaù laên" chæ ngöôøi luoân thay ñoåi

coâng vieäc vaø phöông höôùng, khoâng bao giôø oån ñònh. Ngöôøi khoân ngoan noåi tieáng cho raèng ngöôøi khoâng kieân ñònh khoù thaønh coâng trong cuoäc soáng. Caâu noùi naøy thaät söï ñuùng, moät soá ví duï minh hoïc cho ñieàu naøy. Trong ñôøi soáng kinh doanh ngaøy nay, cuoäc caïnh tranh gay gaét cuøng vôùi söï chuyeân moân hoùa, ngöôøi ta phaûi choïn 1 ngheà thaät vöõng chaéc neáu anh ta muoán ñaït thaønh coâng. Ñieàu quan troïng phaûi kieân ñònh cuøng vôùi chuyeân caàn ñoái vôùi 1 ngheà ñeo ñuoåi. Ngöôøi môùi khôûi ñaàu 1 coâng vieäc, chaúng maáy choác ñaõ voäi nhaøm chaùn, tìm kieám 1 coâng vieäc khaùc roài laïi ñaàu haøng. Ngöôøi ñoù khoù coù hy voïng thaønh coâng. Thay ñoåi lieân tuïc, anh ta khoù ñaït ñöôïc keát quaû myõ maõn do nhöõng noå löïc khoâng ñaâu. Nhö caâu phöông ngoân ñaõ noùi "ngöôøi baét caù hai tay, thöôøng maát caû hai". Vieäc hoïc taäp, nghieân cöùu cuõng vaäy. Sau khi coù ñöôïc moät neàn giaùo duïc toát, ngöôøi sinh vieân muoán trôû thaønh moät hoïc giaû chuyeân saâu vaøo moät ñeà taøi hay moät laõnh vöïc cuûa ñeà taøi, ñoàng thôøi phaûi ñaàu tö toaøn boä thôøi gian vaø söùc löïc cho ñeà taøi ñaõ choïn neáu anh ta muoán thoâng thaïo ñeà taøi naøy. Ngöôøi sinh vieân chuyeân toaùn chuyeån sang hoïc lòch söû, chaùn naûn chuyeån sang trieát hoïc, roài boû chuyeån sang kinh teá hoïc. Anh ta chaéc chaén seõ khoâng naém vöõng ñöôïc moân hoïc naøo. "Hoøn ñaù laên" ñieån hình laø ngöôøi khoâng bao giôø coá ñònh vôùi moät coâng vieäc. Khi baïn nhaän ñôn xin vieäc cuûa anh ta vaø nhaän thaáy raèng anh ta ñaõ laøm nhieàu nôi nhöng chaúng nôi naøo keùo daøi laâu. Baïn seõ nghó "AØ ! Thì ra anh ta thuoäc loaïi ngöôøi khoâng kieân ñònh", roài anh ta cuõng seõ khoâng coá ñònh vôùi coâng vieäc naøy cho duø ñöa anh ta. Anh ta khoâng toát". Ngöôøi nhö vaäy döôøng nhö coù baûn tính soâi ñoäng vaø khoâng coù khaû naêng oån ñònh laâu beàn. Ñoái vôùi ngöôøi thay ñoåi thöôøng xuyeân nhö caùc nhaø phieâu löu, nhöõng ngöôøi thaùm hieåm, khaùch du lòch vaø caùc nhaø phaùt minh khaùm phaù noùi chung ñeàu laø nhöõng ngöôøi naêng ñoäng soâi noåi khoâng chòu oån ñònh vôùi coâng vieäc ñôn ñieäu. Tuy vaäy, theá giôùi naøy coù raát nhieàu ngöôøi nhö vaäy khoâng chòu ñöùng yeân moät choã. Cho duø baûn thaân nhöõng ngöôøi naøy khoâng "sanh reâu" nhöng chaén chaén hoï ñem laïi cho theá giôùi naøy nhieàu ñieàu môùi laï hôn. TÖØ MÔÙI : 1. pointless /'p01ntl6s/ (adj) : voâ yù vò, voâ yù nghóa 2. to beautify /'bju:t1fa1/ (v) : laøm cho ñeïp, myõ leä 3. occupation /,4kju'pe1~n/ (n) : ngheà nghieäp, chöùc nghieäp 4. pursuit /p6'sju:t/ (n) : söï theo ñuoåi, cuoäc nghieân cöùu 5. specialisation /'spe~6laize1~n/ (n) : söï chuyeân moân hoùa 6. trade /tre1d/ (n) : ngheà, söï haønh nghieäp 7. dissipated /'d1s1pe1t1d/ (adj) : thích laõng phí, phoùng ñaõng 8. to specialise /'spe~6la1z/ (v) : chuyeân moân nghieân cöùu 9. authority /0:'84r6ti/ (n): ngöôøi thoâng thaïo, coù thaåm quyeàn (veà...) 10. to go in /96$ 1n/ (adj): chuyeån qua (moân hoïc) 11. typical /t1p1kl/ : ñieån hình, tieâu bieåu 12. application /,%pl1'ke1~n/ : ñôn xin vieäc 13. even if = (even though) : duø neáu, maëc daàu 14. incapable of /1n'ke1p6bl 6f/ (adj): khoâng theå 15. monotonous /m6'n4t6n6s/ (adj) : ñôn ñieäu, buoàn chaùn

90. CRUELTY TO ANIMALS TÍNH TAØN AÙC ÑOÁI VÔÙI LOAØI VAÄT OUTLINE 1. Kindness to animals a part of virtue. 2. Cruelty to animals often due to thoughtlessness. 3. The killing of animals for food. 4. The cruelty of sport for pleasure. The Bible says, "A righteous man regardeth1 the life of his beast" thus making kindness and justice to domestic animals2 and essential part of human virtue. The animals, such as the horse, dog, ass and mule3, which men have bred and trained for their own use, and which are often faithful and hard-working servants, have indeed a claim upon our mercy and justice ; the more so because they are dumb and helpless in our hands, and cannot plead their own cause. The man who starves his horse, beats his dog, or unmercifully overloads4 his ass, is a brute5 and bully6. He is also a fool ; because even a selfish slave-owner knows that it is to his own interest to have well fed and cared for slaves. And yet when we think of what these dumb creatures suffer at the hands of men, it is enough to make angels7 weep. As the poet Blake8 said : "A captive Redbreast9 in a cage Sets all Heaven in a rage" A great deal of cruelty to animals is due simply to thoughtlessness and lack of imagination. People often inflict10 terrible sufferings on dumb creatures without meaning to be cruel. How many happy wild birds are caught and kept in small cages to please us with their songs ! People think nothing of it and imagine that if they keep the bird well fed and its cage clean, it will be quite happy. But how can a wild thing which is used to flying in the sky in boundless liberty11, ever be happy cooped up12 in a narrow space ? If we could imagine what the poor prisoner felt, its pathetic13 songs in captivity14 would make us miserable with remorse15 rather than give us any pleasure. We cannot excuse our cruelty on the ground of16 thoughtlessness. It is our duty to think ; and no one who cannot enter into the feelings of an animal and sympathise with it in its weakness and helplessness, should be allowed to own one. There is no time to discuss the question of killing animals for food. But if men must have meat to eat, it is their duty to see that such animals are killed painlessly17. It makes one shudder18 to think what tortures sheep and oxen have to undergo19 at the hands of brutal men in unregulated slaughter houses20. As to hunting for mere sport, it is always cruel. Foxhunters pretend that the fox enjoys being hunted ! I wonder how they would like it themselves ! Cruelty to animals is almost more wicked than cruelty to men ; simply because the animals are helpless and dumb. Kinh thaùnh coù caâu : "Ngöôøi ñöùng ñaén seõ xem troïng cuoäc soáng baûn thaân". Do ñoù haõy töû teá vaø coâng baèng vôùi gia suùc trong nhaø cuøng vôùi ñieàu quan troïng ñaïo ñöùc con ngöôøi. Loaøi vaät nhö ngöïa, choù, la vaø löøa ñöôïc con ngöôøi reøn luyeän thuaàn thuïc haàu söû duïng vì muïc ñích rieâng. Chuùng laø ngöôøi ñaày tôù trung thaønh vaø taän tuîn ñeå baøy toû söï bieát ôn vaø coâng baèng cuûa chuùng ta, vaø hôn theá nöõa bôûi chuùng khoâng noùi ñöôïc leä thuoäc vaøo con ngöôøi vaø khoâng bieát bieän hoä. Do ñoù ngöôøi ñeå cho ngöïa ñoùi, ñaùnh ñaäp choù hay khoâng thöông xoùt, chaát naëng haøng treân löng löøa laø ngöôøi taøn nhaãn hay baét naït. Ñoù laø ngöôøi daïi khôø, bôûi ngay caû

moät chuû noâ keo kieät cuõng bieát raèng coù ñöôïc nhöõng noâ leä khoûe maïnh ñöôïc chaêm soùc caån thaän laø taøi saûn rieâng cuûa anh ta. Nhöng khi chuùng ta nghó ñeán loaøi vaät khoâng nghe ñöôïc tieáng ngöôøi phaûi chòu ñöïng döôùi baøn tay con ngöôøi cuõng ñuû laøm caùc thieân thaàn nhoû leä, nhö thi só Blake töøng noùi : "Nhoát moät con chim chaøo maøo trong loàng. Ñuû laøm caû baàu trôøi reàn ró". Tính ñoäc aùc ñoái vôùi loaøi vaät ñôn giaûn chæ vì thieáu suy xeùt vaø ngheøo trí töôûng töôïng. Ngöôøi thöôøng gaây cho loaøi vaät caâm söï ñau khoå maø khoâng coù yù ñoäc. Nhöõng con chim hoang lieäu coù haïnh phuùc khi bò baét nhoát trong loàng, phaûi caát cao tieáng hoùt ñeå laøm vui loøng con ngöôøi!. Con ngöôøi khoâng nghó ñeán vaán ñeà naøy vaø cöù cho raèng neáu chim ñöôïc nuoâi naáng toát cuøng vôùi loàng saïch ñeïp, noù seõ haïnh phuùc hoaøn toaøn. Nhöng ñoái vôùi loaøi chim hoang quen soáng ngoaøi trôøi, laøm sao noù coù haïnh phuùc bò nhoát trong loàng heïp". Neáu chuùng ta hình dung ñieàu maø tuø nhaân ñaùng thöông caûm nhaän, nhöõng baøi haùt aûm ñaïm trong caûnh giam caàm khieán chuùng ta ñau loøng hôn laø vui thuù. Chuùng ta khoâng theå vieän côù baát caån cho haønh ñoäng ñoäc aùc cuûa chuùng ta. Vaán ñeà gieát loaøi vaät laøm thöùc aên khoâng ñöôïc ñeà caäp ñeán. Nhöng neáu con ngöôøi coù thòt ñeå aên, thì ñoù laø boån phaän nhìn xem con vaät cheát khoâng ñau ñôn. Nghó ñeán ruøa, cöøu cuøng vôùi boø phaûi chòu caûnh taøn aùc cuûa con ngöôøi trong nhöõng loø saùt sinh maø ruøng mình gheâ sôï ! Quaù ñoäc aùc khi xem saên baén nhö moân theå thao ñôn thuaàn. Ngöôøi saên choàn vieän côù raèng caùo thích ñöôïc saên baét ! Thaät voâ lyù chuùng töï thích veà mình ! Taøn nhaãn vôùi loaøi vaät coøn ñoäc haïi hôn ñoái vôùi con ngöôøi, bôûi leõ loaøi vaät laø nhöõng con vaät baát löïc vaø caâm. TÖØ MÔÙI : 1. to regard /r1'9@:d/ (v) : toân troïng, kính troïng, neå nang 2. domestic animals /d6'mestik '%n1ml/ (n) : gia suùc 3. mule /mju:l/ (n) : con löøa 4. to overload /,6$v6'l6$d/ (v) : chaát (haøng leân) quaù naëng 5. brute /brut/ (n) : keû taøn nhaãn, ñoäc aùc 6. bully /'b$li/ (n) : keû öa baét naït ngöôøi yeáu hôn 7. angel /'end2l/ (n) : thieân thaàn, thieân söù 8. William Blake : ngheä só kieâm thi só Hoa Kyø (1757-1827) 9. redbreast /'redbrest/ (n) : chim chaøo maøo 10. to inflict (upon) /1n'fl1kt/ (v) : giaùng (xuoáng), gaây (cho) 11. boundless liberty /'ba$ndl6s 'l1b6ti/ (n) : söï töï do voâ haïn 12. to coop up /ku:p/ (v) : nhoát, giam 13. pathetic /p6'8et1k/ (adj) : thöông taâm, bi ñaùt 14. captivity /k%p't1v6ti/ (n) : caûnh bò tuø, giam caàm, caâu löu 15. remorse /r1'm0:s/ (n) : söï hoái haän, saùm hoái, ñau loøng 16. on the ground of : vieän côù vieän lyù do 17. painlessly /'pe1nl6sli/ (adv) : khoâng bò ñau ñôùn 18. to shudder /'~^d6(r)/ (v) : ruøng mình 19. to undergo /,^nd696$/ (v) : chòu ñöïng, traûi qua 20. slaughter house /'sl0:t6(r) ha$s/ (n) : loø saùt sinh

91. CHEERFULNESS TÍNH HÔÙN HÔÛ (HAÂN HOAN) OUTLINE Introduction : The cultivation1 of cheerfulness. 1. Cheerfulness makes for2 success and happiness in life. 2. Cheerfulness makes sunshine for others. Some people are naturally of a cheerful disposition. They habitually3 look on the light side4 of life ; and even when the sky is clouded, they look forward hopefully to the sunny days that are coming. But all are not so. Many are by nature5 inclined to despondency6. They see only the dark side7 of life, and are easily discouraged and depressed8. Such should learn to cultivate cheerfulness ; for it would be a great blessing to themselves, and to others. A cheerful man is much more likely to make a success of his life than one who is always gloomy and sad. As the old verse says : "A merry heart goes all the way. Your sad tires in a mile, O" The cheerful man rises above trouble like a cork9, while the despondent man sinks to the bottom like a stone. He faces difficulties bravely, and makes light of obstacles in his path ; while the gloomy person makes a mountain out of a mole-hill10, and cries, " There is a lion in the way !" And even when cheerfulness does not bring success, it brings happiness ; for the cheerful man gets happiness out of all sorts of little things which go unnoticed by the sad eyes of his gloomy brothes. It is still more necessary to cultivate cheerfulness for the sake of our friends and companions. They have their own cares11 and worries, and we have no right to make life more difficult for them with our sighs and frowns12 and gloomy faces. A gloomy and sad person depresses every one he meets, and becomes an umwelcome companion ; whereas a cheery friend makes life brighter for every one. We must learn to hide our own troubles, to " consume our own smoke " and, even when we feel sad, keep a smiling face and a cheery word for others. To force others to share our sad feelings is selfish. There is enough sorrow in the world without our unnecessarily increasing it with our own depression. Even at the cost of effort, we must rather increase the sun-shine by our cheery presence. Coù ngöôøi luùc naøo cuõng vui veû töï nhieân, coù thoùi quen nhìn vaøo maët saùng cuoäc soáng chôø ñôïi vaø hy voïng. Ngay caû luùc baàu trôøi xoùm ngaét hoï vaãn höôùng ñeán nhöõng ngaøy naéng ñeïp trôøi vaø chôø ñôïi ngaøy aáy seõ ñeán. Nhöng khoâng phaûi ai cuõng vaäy. Nhieàu ngöôøi coù baûn tính chaùn naûn, thöôøng xem maët toái cuoäc ñôøi deã thaát voïng, naûn chí. Ngöôøi nhö vaäy phaûi bieát caùch vun töôùi côûi môû haân hoan. Bôûi ñaây laø moät dieãm phuùc cho chính hoï vaø cho ngöôøi khaùc. Ngöôøi côûi môû döôøng nhö thaønh ñaït nhieàu hôn loaïi ngöôøi aûm ñaïm u saàu. Coù caâu thô raèng : "Vôùi moät taám loøng côûi môû luoân ñöôïc chaøo ñoùn. Vôùi veû maët buoàn saàu chæ ñi ñöôïc moät daëm ñöôøng". Ngöôøi vui veû luoân ñöa trôû ngaïi noåi leân. Ngöôïc laïi, ngöôøi chaùn naûn, thích nhaän chìm xuoáng ñaùy. Anh ta coù can ñaûm ñoái ñaàu vôùi khoù khaên, vaø töï thaép saùng soi toû trôû ngaïi treân ñöôøng. Trong khi ngöôøi bi quan thöôøng coi trong chuyeän nhoû "Coù con sö töû treân ñöôøng".

Ñoàng thôøi ngay caû khi vui veû khoâng ñem laïi thaønh coâng, chính noù ñem laïi haïnh phuùc. Ñoái vôùi loaïi ngöôøi naøy, hoï gaët haùi haïnh phuùc beân ngoaøi caùc vieäc vaët voán naèm ngoaøi chuù yù cuûa nhöõng caëp maét buoàn baõ aûm ñaïm. Ñieàu quan troïng hôn ñeå nuoâi döôõng tính vui veû vì quyeàn lôïi cuûa baïn beø vaø ñoàng nghieäp chuùng ta. Loaïi ngöôøi naøy coù nieàm lo rieâng vaø söï quan taâm rieâng. Hoï khoâng coù quyeàn laøm cuoäc ñôøi trôû neân khoù hôn bôûi söï thôû daøi cuøng vôùi caùi nhíu maøy vaø göông maët aûm ñaïm. Ngöôøi buoàn baû aûm ñaïm seõ laøm ngöôøi khaùc buoàn theo ñoàng thôøi trôû thaønh ngöôøi khoâng ñöôïc ñoùn tieáp. Trong khi moät ngöôøi vui veû laøm cuoäc ñôøi saùng leân cho moïi ngöôøi. Chuùng ta phaûi hoïc caùch che ñaäy tình caûm rieâng cuûa chuùng ta, phaûi töï tieâu thuï khoùi mình ñaõ taïo ra ngay caû luùc mình buoàn. Haõy giöõ maõi göông maët töôi cöôøi vaø nhöõng lôøi noùi hay chuùc moïi ngöôøi. Baét ngöôøi khaùc cuøng chia xeû noãi buoàn cuûa chuùng ta laø ích kyû. Theá giôùi naøy coù laém ñieàu ñau buoàn khoâng caàn phaûi taïo theâm noãi buoàn naøo nöõa. Cho duø coù ñaùng phaûi noå löïc chuùng ta neân taïo theâm aùnh saùng baèng söï hieän dieän vui veû cuûa chuùng ta. TÖØ MÔÙI : 1. cultivation /,k^lt1've1~n/ (n) : söï boài döôõng 2. to make for /me1k f6(r)/ (v) : giuùp ñöa tôùi 3. habitually /h6'b1t~ueli/ (adv) : quen 4. on the light (or bright) side : vaøo beà saùng 5. by nature /ba1'ne1t~6(r)/ : theo baûn tính, thieân tính 6. despondency /d1'sp4nd6nsi/ (n) : veû tuyeät voïng, chaùn naûn 7. the dark side /56 d@:k sa1d/ : maët toái, haéc aùm 8. depressed /d1'presd/ (adj) : xuoáng tinh thaàn, naûn chí 9. cork /k0:k/ (n) : nuùt chai (noåi treân maët nöôùc) 10. to make a mountain out of a mole-hill : chuyeän nhoû xeù ra lôùn 11. care /ke6(r)/ (n) : söï öu tö, lo aâu 12. frown /fr6$n/ (n) : söï chau maøy, nhaên nhoù

92. SELF-RELIANCE TÍNH TÖÏ THÒ (TIN TÖÔÛNG VAØO BAÛN THAÂN) OUTLINE 1. A fable. 2. Dependence which is good and necessary. 3. The wrong kind of dependence. 4. Honourable independence. A lark, says an old fable, built its nest on the ground in a cornfield, and reared1 its young amidst the growing corn. When the corn was ripe, the little ones in a great fright told the mother-bird they had heard the farmer say that he was going to ask his neighbour to come and reap his corn for him. But the wise bird was not at all disturbed2 and said, "If that is all, we need not be in a hurry to go yet." But when soon after they came and told her that the farmer said that, as the neighbour had not come, he was going to cut the corn himself, the lark said, "Now it is time for us to go" and flew away with the brood3. The moral4 of which story is, "If you want a thing done, do it yourself." This is the lesson of self-reliance, which is the opposite of dependence on others. Of course certain amount of dependence on others is not only good but necessary. Children must be dependent on their parents ; and the weak must depend in the strong and the sick5 on the well6. And in a sense7, all of us, even the most independent and self-reliant are dependent on one another. At any rate8, in civilised society, it is impossible for anyone to make all the things he needs. No man can produce all the food and clothes he wants, build his own house, make his own furniture, and all be the hundreds of useful things he requires every day of his life. He can only produce one or two things, and must get all the others by exchange9 or purchase10 from others, who are doing the same thing. So in a community every one is dependent on the service of others, while he himself contributes11 to the needs of others. But, so long as12 we are doing our fair share, we are not dependents ; for mutual help13 and coperation14 is quite consistent with15 individual independence and self reliance the contemptible16 dependence on others which is the opposite of self-reliance, is the depending on others for the good and services which we could and should provide for ourselves. This kind of dependence may be due to laziness, or lack of confidence. Idlers, who shrink honest work, attach themselves like parasites to rich and influential people, and by flattery and servile adulation17 get money and favours18 from them. Such hangerse-on19 are to be despised. Different people, who are afraid to rely on their own opinions and efforts, are to be pitied, and, if possible, taught self-confidence and self-reliance. True self-reliance means knowledge of one's own powers, a reasonable self-confidence, and a determination to be independent and to stand on one's own feet. It is well expressed in Longfellow's20 " Village Blacksmith ": "His brow is wet with honest sweat, He earns whate'er he can, And looks the whole world in the face. For he owes not any man". Chim sôn ca xaây toå treân caùnh ñoàng ngoâ vaø nuoâi con giöõa ñaùm ngoâ xanh rì. Ñeán luùc ngoâ chín, nhöõng con chim non keùo thaønh ñaøn ñeán baûo vôùi chim meï raèng chuùng nghe thaáy

ngöôøi noâng daân saép nhôø ngöôøi haøng xoùm ñeán gaët ngoâ giuùp anh ta. Nhöng chim meï khoân ngoan khoâng heà nao nuùng baûo "Neáu nhö vaäy, chuùng ta khoâng caàn voäi vaøng ñi gaáp". Nhöng sau ñoù ít laâu, ñaøn chim con laïi baûo vôùi chim meï raèng ngöôøi noâng daân noùi vôùi ngöôøi haøng xoùm khoâng ñeán ñöôïc cho neân oâng ta seõ haùi ngoâ chim meï baûo "Giôø ñaõ ñeán luùc chuùng ta phaûi ñi". Roài bay ñi cuøng ñaøn chim non. Baøi hoïc trong caâu chuyeän : "Neáu baïn muoán ñieàu gì ñoù ñöôïc hoaøn taát haõy töï laøm laáy". Ñaây laø baøi hoïc veà tính töï thò, ñoái laäp vôùi söï phuï thuoäc vaøo keû khaùc. Taát nhieân, coù nhöõng leä thuoäc khoâng toát song raát caàn thieát. Con caùi phaûi leä thuoäc cha meï. Ngöôøi yeáu phaûi döïa vaøo ngöôøi maïnh vaø ngöôøi oám phaûi döïa vaøo ngöôøi khoûe. Ñöùng veà moät phöông dieän, taát caû chuùng ta ngay caû ngöôøi töï ñoäc laäp töï tin cuõng phaûi leä thuoäc vaøo nhau. ÔÛ möùc ñoä nhaát ñònh ngöôøi ta khoâng theå laøm taát caû caùi anh ta caàn trong xaõ hoäi vaên minh. Khoâng moät ngöôøi naøo saûn xuaát caùc loaïi thöïc phaåm cuøng vôùi quaàn aùo anh ta caàn, töï xaây laáy nhaø ôû, töï laøm laáy ñoà duøng cuøng vôùi haøng traêm vaät duïng caàn thieát con ngöôøi caàn ñeán trong ñôøi soáng haøng ngaøy. Con ngöôøi chæ coù khaû naêng laøm ra moät hai caùi vaø phaûi laáy nhöõng thöù khaùc qua trao ñoåi hay mua baùn vôùi ngöôøi laøm ra ñieàu ñoù. Vì vaäy trong coäng ñoàng ngöôøi moãi ngöôøi ñeàu phaûi leä thuoäc söï phuïc vuï cuûa nhöõng ngöôøi khaùc. Trong khi anh goùp taïo neân nhöõng nhu caàu cuûa ngöôøi khaùc mieãn laø chuùng ta laøm vieäc coâng baèng vaø ñoäc laäp. Ñoái vôùi vieäc hoã trôï cuøng vôùi hôïp taùc hoaøn toaøn töông hôïp vôùi caùi chuùng ta phaûi töï cung caáp. Loaïi phuï thuoäc naøy coù theå do löôøi bieáng hoaëc thieáu töï tin. Ngöôøi bieáng nhaùc thöôøng thu mình laïi töï gaén mình vaøo moät ngöôøi giaøu coù vaø thaân theá nhö keû aên baùm, vaø baèng nhöõng lôøi ñöôøng maät bôï ñôõ vaø khuùm nuùm laáy tieàn vaø ñöôïc ban ñaëc aân. Nhöõng keû baùm dai thöôøng bò khinh bæ. Ngöôøi khaùc voán e sôï phaûi döïa vaøo yù kieán rieâng cuõng nhö noå löïc rieâng cuûa hoï. Hoï laø nhöõng ngöôøi thaät ñaùng thöông vaø neáu coù theå hoï coù theå hoïc tính töï tin vaø töï thi. Tính töï thi thaät söï coù nghóa laø naêng löïc thaät söï cuûa baûn thaân. Loøng töï tin chính ñaùng vaø tính töï quyeát phaûi ñoäc laäp. Thi só Longfellow ñaõ dieãn taû ñieàu naøy trong "Bôø vai anh öôùt ñaãm cuøng moà hoâi. Anh coá laøm ñöôïc nhöõng gì anh coù theå. Cho baûn thaân, cho xaõ hoäi vaø cho theá giôùi naøy. Troâng nhö nhöõng ñieàu hoaøn haûo treân beà maët. Maø anh vaãn chöa töøng traûi bao giôø". TÖØ MÔÙI : 1. to rear /r16(r)/ (v) : nuoâi 2. to disturb /d1'st3:b/ (v) : laøm phieàn - to be disturbed : baän taâm 3. brood /bru:d/ (n) : baày chim nhoû - to brood : nuoâi, aáp uû 4. moral /'m4r6l/ (n) : baøi hoïc 5. the sick /56 s1k/ (n) : keû ñau oám 6. the well /56 wel/ (n) : ngöôøi khoûe maïnh 7. in a sense : veà moät phöông dieän, theo moät yù nghóa naøo ñoù 8. at any rate : duø sao chaêng nöõa 9. exchange /1k't~eindz/ (n) : söï ñaùnh ñoåi, trao ñoåi 10. purchase /'p3:t~6s/ (n) : söï mua 11. to contribute /k6n'tr1bju:t/ (v) : goùp phaàn vaøo 12. so long as : coøn khi naøo maø, mieãn laø 13. mutual help /'mju:t~u6l help/ : söï hoã trôï laãn nhau

14. co-operation /k6$6p6're1~n/ (n) : söï hôïp taùc, coäng taùc 15. consistent with /k6n's1st6nt w15/ : thích hôïp, töông hôïp vôùi... 16. contemptible /k6n'tempt6bl/ (n) : ñaùng khinh, heøn haï 17. adulation /,%dju'le1~n/ (n) : lôøi ñöôøng maät, taâng boác 18. favour /'fe1v6r/ (n) : ñaëc aân, aân hueä 19. hanger-on /,h%96r '4n/ (n) : keû baùm, keû theo ñuoåi 20. Henry Wadsworth Longfellow : thi só Hoa kyø (1807-1887)

93. THE INFLUENCE OF EXAMPLE AÛNH HÖÔÛNG CUÛA GÖÔNG MAÃU OUTLINE 1. Precept is better than example in (a) Games. (b) Crafts. (c) School teaching. 2. Especially important in the moral sphere1 (a) Training of children. (b) Religious teaching. In every sphere, "Example is better than precept" That is, it is far more effective to show a learner how to do anything by doing it oneself correctly, than merely to tell him what to do. In learning a game, it is not of much use to read books on it, however correct and sound, or to listen to someone explaining the rules and methods. One learns far more by watching an expert at tennis or cricket, than from any amount of description2. So in crafts, technical education is not picked up from books. The learner must go into the carpenter's shop the smithy3, the engineer's work-room or the mill4, and watch and copy the trained workmen as they actually5 do their tasks. In schools, too, the teacher does not merely tell the pupil how to write, read and do sums6. He shows him how to do it by doing it before his eyes himself. The child watches the teacher write and form the letters, hears him read a passage7 as it should be read, and sees him do a sum. He learns more from practical examples than from theoretical8 teaching. But it is in the moral sphere that it is especially true that example has far more power and influence than precept, both for good and evil. Take the training of children by their parents. Children are very observant9 and are keen10 critics11. They notice quickly whether their father does himself what he preaches12. He teaches them that it is wrong to tell lies, but if he is not himself truthful, his teaching will have little effect children are great imitators13, they will copy their parents. If the parents are really honest, truthful, kind and unselfish, or if they are dishonest, selfish and harsh, the children will imitate them. To set children a good example is far more important than teaching them any number of good moral maxims14 ; and a bad example will do far more harm than any amount of good teaching will do good. Any one who sets himself up as a teacher of morallty must see to it that he does not undo15 all the good his teaching might effect, by a bad example. He must practise what he preaches, or his teaching will do more harm than good. He must follow the example of the village preacher in Oliver Goldsmith's16 poem : "He tried each art, reproved17 each dull delay, Allured18 to brighter worlds, and led the way." Moãi laõnh vöïc, "minh hoïa toát hôn phöông chaâm", nghóa laø chæ daãn ngöôøi hoïc caùch laøm thoâng qua vieäc thöïc haønh chính xaùc coù hieäu quaû hôn laø baûo anh ta nhöõng gì phaûi laøm. Khi hoïc chôi moät troø chôi, ít khi ngöôøi ta ñoïc tuy nhieân chính xaùc hay ñuùng hôn laø laéng nghe lôøi chæ daãn nguyeân taéc cuøng vôùi phöông phaùp. Ngöôøi ta bieát ñöôïc nhieàu baèng caùch quan saùt moät chuyeân gia taïi cuoäc ñaáu quaàn vôït, crickeâ hôn laø nhöõng lôøi keå leå.

Vì vaäy ñoái vôùi ngaønh thuû coâng, giaùo duïc kyõ thuaät khoâng phaûi laáy töø trong saùch. Ngöôøi hoïc phaûi ñi vaøo caùc xöôûng moäc, caùc loø reøn hay caùc phaân xöôûng cô khí hoaëc phaân xöôûng cheá taïo theo doõi vaø thöïc hieän caùc thao taùc nhö moät coâng vieäc thöïc söï cuûa hoï vaäy ! ÔÛ hoïc ñöôøng cuõng vaäy, giaùo vieân khoâng chæ noùi cho hoïc sinh caùch vieát, ñoïc, vaø laøm pheùp tính. Anh ta coøn chæ daãn caùch laøm baèng caùch thöïc hieän tröôùc maët anh ta. Hoïc sinh xem thaày giaùo vieát, hoaøn taát böùc thö, nghe gioïng ñoïc chuaån cuûa thaày giaùo roài xem oâng ta laøm toaùn. Hoïc sinh seõ bieát ñöôïc nhieàu ñieàu qua nhöõng ví duïc thöïc teá hôn laø daïy lyù thuyeát suoâng. Tuy nhieân ñoái vôùi baøi hoïc ñaïo ñöùc, ñaëc bieät taám göông ñieån hình coù aûnh höôûng hôn ñoàng thôøi coù söùc thuyeát phuïc hôn laø nhöõng lôøi giaùo huaán suoâng, ñoái vôùi caû ñieàu toát laãn ñieàu xaáu. Phuï huynh coù traùnh nhieäm giaùo duïc con caùi hoï. Treû em coù oùc quan saùt toát ñoàng thôøi laø nhöõng ngöôøi pheâ bình saéc saûo. Chuùng tieáp nhaän nhöõng lôøi chæ daïy raát nhanh. Chuùng ñöôïc daïy doã raèng noùi laùo laø ñieàu khoâng toát. Tuy nhieân neáu baûn thaân boá meï chuùng khoâng noùi thaät, lôøi giaûng daïy seõ khoâng coù aûnh höôûng. Treû con baét chöôùc raát taøi. Chuùng seõ sao cheùp laïi haønh vi cuûa boá meï chuùng. Neáu boá meï chuùng thaät söï trung thöïc, ñuùng ñaén, töû teá vaø phoùng khoaùng hoaëc neáu hoï laø ngöôøi giaû doái, ích kyû, vaø keo kieät, con caùi hoï seõ baét chöôùc vaø nhieãm phaûi. Theå hieän moät taám göông toát cho treû noi theo laø ñieàu heát söùc quan troïng hôn haún vieäc giaùo huaán nhöõng caâu chaâm ngoân ñaïo ñöùc toát. Ñoàng thôøi taám göông ñaïo ñöùc xaáu cuõng taùc ñoäng lôùn hôn vieäc giaùo huaán laøm ñieàu toát. Baát kyø ai laøm thaày giaùo theå hieän ñaïo ñöùc göông maãu phaûi hieåu raèng anh ta seõ laøm phaân taùn nhöõng lôøi giaûng daïy toát ñeïp seõ coù taùc duïng bôûi taám göông ñaïo ñöùc xaáu. Raèng anh phaûi luoân thöïc taäp nhöõng lôøi anh giaûng daïy neáu khoâng lôøi daïy seõ taùc ñoäng coù haïi cho treû. Anh ta phaûi noi theo göông cuûa moät nhaø truyeàn giaùo trong thô cuûa Oliver Goldsmith : "Coá theå hieän trong töøng cöû chæ, vaø khieån traùch töøng ñoäng taùc. Coá thu huùt ñeán theá giôùi toát hôn vaø haõy ñi ñaàu trong cuoäc ñi ñoù". TÖØ MÔÙI : 1. sphere /sf16(r)/ (n) : phaïm vi 2. description /d1'skr1p~n/ (n) : söï moâ taû, lôøi keå leå 3. smithy /'sm15i/ (n) : tieäm loø reøn 4. mill /m1l/ (n) : xöôûng, xöôûng cheá taïo 5. actually /'%kt~u6li/ (adv) : thöïc söï, treân thöïc teá 6. to do sums /du: s^ms/ (v) : laøm tính 7. passage /'p%s1d2/ (n) : ñoaïn, ñoaïn vaên 8. theoretical /816'ret1kl/ (adj) : veà lyù thuyeát 9. observant /6b'z3:v6nt/ (adj) : coù tính quan saùt 10. keen /ki:n/ (adj) : saéc saûo 11. critic /'kr1t1k/ (n) : ngöôøi pheâ bình 12. to preach /pri:ts/ (v) : daïy baûo, giaûng daïy 13. imitator /1m1'te1t6r/ (n) : keû baét chöôùc 14. maxim /'m%ks1m/ (n) : caùch ngoân, chaâm ngoân 15. to undo /t6 ^n'du:/ (v) : laøm tieâu taùn, maát hieäu löïc 16. Oliver Golsdmith : thi só tieåu thuyeát gia, vaø nhaø vieát kòch tröù danh cuûa nöôùc Anh (1728-1774) 17. to reprove /r1'pru:v/ (v) : cheâ traùch, khieån traùch 18. to allure /6'l$6(r)/ (v) : quyeán ruû, loâi cuoán

94. EARTHQUAKES ÑOÄNG ÑAÁT OUTLINE 1. Earthquakes in India. 2. Some terrible earthquakes of modern times1. 3. The causes of earthquakes. Most people who live in North India know something of earthquakes ; for the country at the foot of the Himalayas from the North West Frontier to Assam is subject to earthquake shocks. But these earthquakes are rarely serious, though there was a pretty bad one in 1905, which caused damage to houses in most of the towns in this belt2 of country, completely wrecked the hill-station of Dharamsala, and caused 5,000 deaths. Even a slight earthquake, however, is unpleasant, and to a person not used to3 them is rather unnerving4 and even terrifying5. A really bad earthquake in a populated country is a fearful disaster. In the terrible earthquake in Krakatoa in the Pacific6, in 1883, a whole island disappeared under the sea, and 50,000 people lost their lives ; the great earthquake in Japan in 1896 killed 26,000 people ; and the awful earthquake in 1908 Sicily and Italy, actually altered the shape of the Straits of Messina, and caused no less than 300,000 deaths by falling buildings and fires, by huge tidal waves, and by the opening of deep crevasses7 in the ground. But perhaps the most terrible earthquake of modern times was that in Japan only a few years ago. It is a matter of dispute as to whether earthquakes are caused by volcanic eruptions8. The worst earthquakes certainly seem to be connected with the activity of volcanoes or burning mountains. For example the fearful eruption of Vesuvius in Italy in the year 79 A. D., which buried the towns of Pompeii and Herculaneum, was accompanied by9 a terrible earthquake ; and the earthquake at Messina in 1908 occurred when Vesuvius, and Stromboli in Sicily, were active. And Japan, a land of earthquakes, is also a land of active volcanoes. But earthquakes often occur in countries which have no volcanoes, for example Northern India. No doubt a volcanic eruption is sufficient to account for an eùarthquake; but earthquakes are also probably due to some settling of readjustment of the crust10 of the earth. It is supposed that the earthquakes of North India are due to the enormous weight of the Himalayan range11, any slight subsidence12 in which would cause a tremor13 all over the country. Haàu heát moïi ngöôøi soáng ôû mieàn Baéc AÁn Ñoä ñeàu bieát ít nhieàu veà ñòa chaán. Laø nöôùc naèm döôùi chaân nuùi Hymalaya traûi daøi töø vuøng bieân giôùi Taây Baéc ñeán Assam laø trung taâm cuûa caùc cuoäc ñoäng ñaát. Tuy nhieân nhöõng cuoäc ñòa chaán naøy ít nghieâm troïng maëc daàu ñaõ xaûy ra moät côn ñòa chaán khaù traàm troïng naêm 1905 ñaõ gaây thieät haïi lôùn nhaø cöûa ôû caùc thaønh phoá thuoäc vaønh ñai cuûa nöôùc AÁn, phaù huûy toaøn boä khu ñoài Dharamsal, laøm 5000 ngöôøi cheát. Tuy vaäy, ngay caû côn ñòa chaán nheï cuõng gaây neân noãi kinh hoaøng cho nhöõng ngöôøi chöa quen vôùi ñòa chaán. Ñoái vôùi hoïc côn ñòa chaán laøm heát hoàn vaø thaäm chí coøn khuûng khieáp nöõa. Traän ñoäng ñaát khuûng khieáp thaät söï ôû moät nöôùc ñoâng daân quaû laø thaûm hoïa ñaùng sôï. Traän ñoäng ñaát laøm moïi ngöôøi khieáp sôï ôû Krakatoa thuoäc Thaùi Bình Döông naêm 1883 ñaõ nhaán chìm toaøn boä hoøn ñaûo xuoáng ñaùy bieån saâu cuøng vôùi 50 000 ngöôøi soáng treân ñaûo. Ñòa chaán ôû Nhaät naêm 1896 gieát cheát 26 000 ngöôøi. Vaø ñòa chaán kinh hoaøng xaûy ra ôû Sicily vaø @ naêm 1908 laøm thay ñoåi hình daùng eo bieån Messina laøm cheát 30 000 ngöôøi vì

sup nhaø vaø ñaùm chaùy, vì nhöõng ñôït soùng khoång loà vaø caùc khe nöùt saâu trong loøng ñaát. Nhöng coù leõ traän ñòa chaán khuûng khieáp nhaát cuûa thôøi ñaïi hieän ñaïi naøy chính laø traän ñoäng ñaát xaûy ra ôû Nhaät caùch ñaây chæ vaøi naêm. Ñòa chaán gaây neân phaûi chaêng laø do hoûa sôn baïo phaùt, voán laø vaán ñeà tranh luaän. Caùc cuoäc ñòa chaán teä haïi nhaát chaén chaén haún phaûi gaén lieàn vôùi hoaït ñoäng cuûa mieäng nuùi löûa hay nhöõng vuøng nuùi ñang chaùy. Ví duï côn buøng chaùy ñaùng sôï ôû Vesuvis ôû YÙ naêm 79 sau coâng nguyeân ñaõ choân vuøi caùc thaønh phoá Pampeii vaø Herculaneum trong bieån löûa . Côn hoûa hoaïn naøy coøn keøm theo côn ñòa chaán ñaùng sôï. Vaø côn ñòa chaán ôû Messina naêm 1908 xaûy ra khi maø daõy nuùi löûa ôû Vesuvius Stromboli ôû Sicily coøn ñang hoaït ñoäng. ÔÛ Nhaät, daõy ñaát coù nuùi löûa hoaït ñoäng cuõng laø vuøng ñaát hoaït ñoäng cuûa caùc traän ñoäng ñaát. Nhöng ñoäng ñaát thöôøng dieãn ra ôû caùc nöôùc khoâng coù nuùi löûa hoaït ñoäng nhö Baéc AÁn Ñoä. Roõ raøng, hoûa sôn baïo phaùt laø baèng chöùng nhaèm giaûi thích cho traän ñoäng ñaát maø coù leõ cuõng do thaønh phaàn cuûa lôùp voû traùi ñaát. Con ngöôøi cho raèng ñoäng ñaát ôû mieàn Baéc AÁn Ñoä laø do troïng löôïng quaù lôùn cuûa daõy nuùi Hymalaya gaây neân söùc ñeø naëng vaø taïo neân chaán ñoäng trong toaøn quoác. TÖØ MÔÙI : 1. modern times /'m4dn ta1m/ (n) : thôøi ñaïi toái taân, hieän ñaïi 2. belt /belt/ (n) : vaønh ñai 3. used to /ju:zd tu:/ : quen 4. unnerving /,^n'n3v17/ (adj) : laøm heát hoàn, suy nhöôïc thaàn kinh 5. terrifying /'ter1fa17/ (adj) : khuûng khieáp 6. the pacific /56 p6's1f1k/ (n) : Thaùi Bình Döông 7. crevasse /kr6'v%s/ (n) : choã nöùt, khe loõm vaø saâu 8. volcanic eruption /v4l'k%n1k 1'r^p~n/ (n) : hoûa sôn baïo phaùt, hoûa sôn phun löûa 9. accompanied by /6'k^mp6nid ba1/ : ñi keøm theo coù 10. crust /kr^st/ (n) : laàn voû, lôùp boïc ngoaøi 11. range /re1nd2/ (n) : raëng nuùi, daõy nuùi 12. subsidence /s6b'sa1dns/ (n) : söï giaùng xuoáng, thuït xuoáng 13. tremor /'trem6(r)/ (n) : söï rung ñoäng, chaán ñoäng

95. EMIGRATION1 VIEÄC DI DAÂN OUTLINE 1. Meaning of emigration. 2. Causes of emigration. 3. Advantages, and dangers, of emigration. The two words, emigration and immigration2, must be distinguished. An emigrant is one who migrates3 from, or leaves, one country to go and settle in a foreign land ; an immigrant is a foreigner who comes from another country and settles in our land. So the same man is both an emigrant and an immingrant ; from the point of view of his own fatherland he is an emigrant, and from that of the land where he settles he is an immigrant. It is generally the old, settled countries that send out emigrants ; and the new sparsely4 populated countries that receive immigrants. For example, many Americans do not emigrate from America, because it is still a new country, and though it has a population of over a hundred millions, it is so large that it is still under-populated5 ; but every year thousands of people emigrate from England, Germany, France, Italy, Russia and other European countries. England is small and is densely populated ; in consequence, there are many people out of employment6, for there are more men seeking for jobs than there are jobs for them. Every year thousands of men find that they cannot make a living in the old country. But the British colonies, like Australia, New Zealand and Canada, have plenty of room and small populations. Hence every year thousands of Englishmen leave their own lands, where they are not wanted, and go and settle in the colonies and America, where good workmen are needed. It is of course a good thing that there are lands to which men can go from overcrowded7 countries and where they can find work and the means of earning an income ; but it is generally the young, enterprising8, ambitious and industrious men who thus emigrate. The old country in this way loses every year some of its best blood, which is a serious thing. In some cases also, emigration involves serious problems, and endangers international peace. For example the American objection to the immigration of the Japanese may possibly lead to war at some time ; and a lot of bad feeling has been caused by the refusal9 of South Africa to give rights of citizenship10 to Indian immigrants. Australia, too, tries to exclude11 the Japanese and the Chinese. Hai töø di daân vaø nhaäp cö phaûi ñöôïc phaân bieät. Daân di cö laø ngöôøi ñeán töø moät nöôùc hay rôøi khoûi ñaát nöôùc ñeán ñònh cö ôû nöôùc ngoaøi. Ngöôøi nhaäp cö laø ngöôøi ñeán töø nöôùc khaùc ñeán ñònh ôû nöôùc ta. Do ñoù moät ngöôøi coù theå vöøa laø ngöôøi ñònh cö vöøa laø ngöôøi di cö. Ñoái vôùi toå quoác cuûa anh ta, anh laø ngöôøi daân di cö, vaø ñoái vôùi nôi anh ñeán sinh soáng, anh laø daân nhaäp cö. Noùi chung nhöõng nöôùc coù daân cö soáng oån ñònh ñoâng ñuùc thöôøng coù nhöõng ngöôøi daân di cö. Vaø nhöõng nöôùc môùi thaønh laäp coù daân thöa thôùt thöôøng nhaän theâm nhöõng ngöôøi nhaäp cö. Laáy ví duï, nhieàu ngöôøi Myõ khoâng ra ñi vì Myõ laø moät nöôùc môùi thaønh laäp, daãu raèng daân soá leân ñeán haøng traêm trieäu ngöôøi, noù vaãn laø moät nöôùc coøn ít nhaân khaåu. Tuy vaäy moãi naêm coù haøng ngaøn ngöôøi di cö töø Anh, Ñöùc, Phaùp, YÙ, Nga vaø töø caùc nöôùc AÂu Chaâu ñeán.

Nöôùc Anh laø moät nöôùc nhoû ñoâng daân do ñoù coù raát nhieàu ngöôøi thaát nghieäp, vì soá ngöôøi tìm vieäc laøm nhieàu hôn coâng vieäc daønh cho hoï. Moãi naêm ngöôøi ta nhaän thaáy raèng hoï khoâng theå soáng ôû nöôùc cuõ. Caùc thuoäc ñòa cuûa Anh nhö UÙc, Taân Taây Lan vaø Canaña coù daân soá thaáp, ñaát ñai laïi roäng. Do ñoù haøng naêm coù haøng ngaøn ngöôøi Anh rôøi toå quoác nôi hoï khoâng thích soáng, ñeán ñònh cö ôû caùc nöôùc thuoäc ñòa cuûa Anh vaø ôû Myõ nôi ñang raát caàn nhöõng ngöôøi coâng nhaân thöïc thuï. Dó nhieân ñoù laø moät ñieàu toát cho baïn phaûi rôøi xöù sôû coù daân cö quaù ñoâng haàu tìm kieám vieäc laøm vaø sinh keá. Nhöng nhìn chung thanh nieân, nhöõng ngöôøi coù oùc tieán thuû, coù hoaøi baõo vaø caàn cuø ñeàu ra ñi. Nhöõng nöôùc cuõ moãi naêm bò thieät haïi maát maùt doøng gioáng voán laø ñieàu nghieâm troïng. Trong moät tröôøng hôïp naøo ñoù, vaán ñeà di cö ñöa ñeán caùc vaán ñeà nghieâm troïng, ñoàng thôøi ñe doïa hoøa bình giöõa caùc nöôùc. Laáy ví duï vieäc phaûn ñoái cuûa ngöôøi Myõ ñoái vôùi vieäc xin nhaäp cö cuûa ngöôøi Nhaät coù theå ñöa ñeán chieán tranh baát cöù luùc naøo ; vaø nhieàu tình caûm xaáu taïo neân do vieäc Baéc Phi töø choái trao quyeàn coâng daân cho nhöõng ngöôøi daân nhaäp cö töø AÁn Ñoä. UÙc cuõng vaäy ñaõ coá gaéng truïc xuaát nhöõng ngöôøi Nhaät vaø ngöôøi Hoa. TÖØ MÔÙI : 1. emigration /,em1'9re1~n/ (n) : vieäc di daân (ñi nôi khaùc) 2. immigration /, 1m1'9re1~n/ (n) : vieäc di daân (tôùi moät nöôùc) 3. to migrate /ma1'9re1t/ (v) : di truù, chuyeån truù ; di daân 4. sparsely /'sp@:sli/ (adv) : moät caùch thöa thôùt 5. under-populated /^nd6(r) 'p4pjule1t1d/ : coù ít nhaân khaåu - over-populated : coù quaù nhieàu nhaân khaåu 6. out of employment /,a$t 6f 1m'pl01m6nt/ : thaát nghieäp 7. overcrowded /,6$v6'kra$d1d/ (adj): coù quaù ñoâng daân cö 8. enterprising /'ent6'pra1zi7/ (adj): thaùo vaùt, coù oùc tieán thuû 9. refusal /r1'fju:zl/ (n): söï töø choái, cöï tuyeät 10. citizenship /'s1t1zn~1p/ (n): quyeàn coâng daân 11. to exclude /1k'sklu:d/ (v): loaïi ra ngoaøi, truïc xuaát

96. SLEEP NGUÛ OUTLINE 1. The necessity of sleep. 2. The nature and cause of sleep. 3. Dreams-consciousness in sleep. 4. The amount of sleep necessary. 5. Sleep compared with death. Sleep is almost asnecessary to life as food. Shakespeare calls it, "Nature's sweet restorer". We go to bed at night, tired and worried ; but we wake up in the morning vigorous and refreshed1, feeling like new men. Nothing so quickly wears out2 the energy3 of the body as want of sleep, as those who suffer from insomnia4, or chronic5 sleeplessness, know only too well6. One of the most terrible tortures practised in China is keeping a man without sleep for several days. The poor wretch generally succumbs7 and dies affer three days of such treatment. It is not certainly know what exactly sleep is and what is its cause. But one theory is that the physical activities of the waking hours gradually produce poisonous8 waste matter9 in the tissues10 of the body, which affect the brain and eventually induce uncousciousness. During sleep this excess11 of poisonous matter is got rid of12, and when the tissues are clear of it, consciousness returns, and we wake up, refreshed and invigorated13 for the life of another day. Anyway, there is no doubt that sleep is not merely rest. Half-an-hour's sound sleep will do more to restore energy than hours of mere waking rest. It is not only the muscles, but the brain and nervous system14, that require rest ; and this can be obtained only in sleep. In sleep we are unconscious of our surroundings. Our senses are inert15. We see, smell, taste, feel nothing, and hear nothing unless the noise is loud enough to wake us. And yet the unconsciousness cannot be complete, for we dream. Dreams are mental images16 ; and they prove that part of the brain is working during sleep. No hard and fast rule can be laid down as to the amount of sleep people require to keep themselves in health, because individuals differ. Some all their lives require more, some less. A baby should sleep the greater part of the twenty-four hours. Children require more sleep than adults, because they are growing, and growth exhausts17 the energies. For most grown-up people probably six or seven hours of sleep is sufficient, though some can do with less. Each person must find out how much sleep his system needs. and take as a rule neither more nor less. Too little sleep is in the long run injurious18 ; and too much is laziness. Sleep is poetically called "the brother of death" ; and death is spoken of as the last sleep, or the long sleep. If death is really a sleep, we may hope for an awaking to the day of another life. "Sleep is a death ; O make me try By sleeping what it is to die". Nguû cuõng raát caàn thieát cho cuoäc soáng nhö aên vaäy. Shakespeare goïi giaác nguû laø "lieàu thuoác phuïc hoài cuûa thieân nhieân". Chuùng ta ñi nguû buoåi toái, meät moûi cuøng vôùi nhöõng lo aâu ñoïng laïi trong ngaøy, nhöng khi chuùng ta thöùc daäy vaøo saùng hoâm sau seõ caûm thaáy sung söùc vaø saûng khoaùi caûm thaáy gioáng moät ngöôøi môùi. Khoâng coù ñieàu gì laøm tieâu hao naêng löôïng cô theå nhanh choùng baèng söï thieáu nguû hay tình traïng maát nguû hoaëc chöùng maát nguû maõn

tính maø nhöõng ngöôøi maéc phaûi caùc chöùng naøy bieát raát roõ. Moät trong nhöõng hình phaït khuûng khieáp nhaát ñöôïc aùp duïng ôû Trung Quoác ñoù laø giöõ khoâng cho nguû trong nhieàu ngaøy. Toäi nhaân ñaùng thöông cuoái cuøng seõ quî vaø cheát sau ba ngaøy chòu hình phaït naøy. Khoâng ai bieát chính xaùc giaác nguû laø gì vaø ñieàu gì ñaõ gaây neân giaác nguû. Nhöng coù moät thuyeát cho raèng caùc hoaït ñoäng cô theå trong nhöõng giôø thöùc traéng seõ saûn sinh chaát caën baõ ñoäc haïi cho cô theå laøm aûnh höôûng naõo boä laøm teâ lieät thaàn kinh gaây neân tình traïng meâ man. Trong quaù trình nguû, vieäc ñieàu tieát quaù nhieàu chaát thaûi seõ khoâng xaûy ra thôù trong cô baép ñöôïc taåy saïch, yù thöùc cuûa chuùng ta seõ phuïc hoài, thöùc tænh vaø saûng khoaùi ñoàng thôøi caûm thaáy khoan khoaùi trong moät ngaøy môùi. Duø sao ñi nöõa nguû khoâng phaûi laø nghæ ngôi. Khoâng chæ caùc cô baép caàn söï nghæ ngôi maø naõo boä cuøng heä thaàn kinh ñeàu caàn ñeán noù. Ñieàu naøy chæ coù ñöôïc trong khi nguû. Trong giaác nguû chuùng ta khoâng bieát theá giôùi xung quanh. Taát caû giaùc quan ôû traïng thaùi nghæ ngôi. Chuùng ta khoâng nhìn thaáy gì, khoâng ngöûi thaáy muøi gì, khoâng neám thaáy vò gì, khoâng caûm thaáy ñieàu gì vaø khoâng nghe thaáy gì tröø khi tieáng ñoäng quaù oàn ñaùnh thöùc chuùng ta. Tuy nhieân traïng thaùi voâ thöùc khoâng haún hoaøn toaøn voâ thöùc vì chuùng ta ñang mô maøng. Giaác mô laø hình aûnh tinh thaàn. Ñieàu ñoù chöùng toû moät phaàn trí naõo vaãn ñang hoaït ñoäng trong khi nguû. Bôûi vì moãi ngöôøi chuùng ta ñeàu khoâng gioáng nhau neân khoâng coù moät nguyeân taéc nghieâm tuùc chung nhanh choùng naøo ñeå aùp duïng cho moïi ngöôøi haàu giöõ gìn söùc khoûe. Coù nhöõng ngöôøi caàn nguû nhieàu hôn hoaëc ít hôn. Treû sô sinh caàn nguû nhieàu hôn 24 tieáng ñoàng hoà, bôûi treû ñang phaùt trieån söï tieâu hao naêng löôïng taêng. Ñoái vôùi ngöôøi ñaõ tröôûng thaønh, chæ caàn moät giaác nguû daøi 6-7 tieáng laø ñuû. Nhöng cuõng coù ít ngöôøi caàn ít hôn. Moãi ngöôøi phaûi bieát cô theå mình caàn giaác nguû keùo daøi bao laâu vaø haõy aùp duïng moät nguyeân taéc phuø hôïp. Giaác nguû quaù ít seõ coù haïi veà laâu daøi. Nguû quaù nhieàu seõ sinh ra löôøi bieáng. Thi ca goïi giaác nguû laø "baïn höõu vôùi caùi cheát" ; vaø caùi cheát ñöôïc coi laø giaác nguû cuoái cuøng hay giaác nguû keùo daøi vónh vieãn. Neáu caùi cheát thaät söï laø moät giaác nguû, chuùng ta coù theå hy voïng moät söï thöùc tænh ôû cuoäc soáng khaùc. "Giaác nguû laø coõi cheát taïm. Chæ coù giaác nguû môùi bieát ñöôïc cheát laø theá naøo". TÖØ MÔÙI : 1. refreshed /r1'fre~d/ (adj) : tinh thaàn saûng khoaùi 2. to wear out /we6(r) 'a$t/ (v) : laøm tieâu hao 3. energy /'en6d2i/ (a, n) : nghò löïc, nhu khí - inergetic 4. insomnia /1n's4mni6/ (n) : chöùng khoâng nguû ñöôïc 5. chronic /'kr4n1k/ (adj) : kinh nieân, laâu naêm 6. only too well : thaïo quaù, raønh quaù 7. to succumb /s6'k^m/ (v) : quïy, khuaát phuïc 8. poisonous /p0iz6n6s/ (adj) : coù chaát ñoäc 9. waste matter /we1st 'm%t6(r)/ (n) : chaát caën baõ, pheá vaät 10. tissues /'t1~u:/ (n) : moâ (teá baøo) (taïo neân cô theå) 11. excess /'ekses/ (adj) : thaëng dö, choã thöøa 12. to get rid of /9et r1d 6f/ (v) : tröø khöû, loaïi heát ñi 13. invigorated /1n'v196re1t1d/ (adj) : haêng haùi, khoan khoaùi 14. nervous system /'n3:v6s 's1st6m/ (n) : thaàn kinh heä 15. inert /1'n3:t/ (adj) : khoâng hoaït ñoäng 16. image /1'm%d21n/ (n) : yù töôûng, hình aûnh 17. to exhaust /19'z0:st/ (v) : laøm tieâu hao, taän duïng 18. injurious /1n'd2$6r16s/ (adj) : coù haïi - injury /'1nd26ri/ (n) : söï coù haïi, thöông tích

97. SELFISHNESS TÍNH ÍCH KYÛ OUTLINE 1. Proper self-love1 and self-respect2 2. Selfishness is self-love carried to excess. 3. Selfishness is the root of all sins. 4. Unselfishness has to be learnt. 5. Unselfeshness leads to true happiness. Selfishness means unhappiness. Selfishness must not be confused with self-love. A proper amount of self-love and selfrespect are not only good, but necessary, for the moral nature. They are to it what the salt is to the sea-they keep it clean and fresh. We have a duty to ourselves as-well as to others ; and a man who has lost his self-respect is a poor creature3, capable of any mean4 and dishonourable action. But there is little need to warn people against loving or respecting themselves too little. The danger is all the other way ; for most of us are naturally selfish, and have to learn, often painfully and with great effort of will, to be unselfish. Most vices are virtues carried to excess. Selfishness is self-love carried to excess. It is this excess that makes selfishness the ugly and hateful thing it is. Indeed, selfishness is really the root and essence of all sins and evils. All true religion teaches us " Islam " that is "submission"5 to the will of God, as the first duty of man. But selfishness is exalting one's own will even above the will of God. Selfishness is defiance6, rebellion7 ; for the god of the selfish man is himself. All true religions also teach that love is the essence or religion-love to God and love to our fellow-men. "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself" But selfishness is the exact opposite of love. Love teaches us to try to make others happy, to think of the needs, feelings and desires of others, even to sacrifice ourselves for the good of others. But the selfish man thinks only of his own happiness, interest and success, and cheerfully sacrifices his brethren for his own advancement8. Every sin, whether pride, meanness, theft, murder, cruelty, luxury, lust of dishonesty, are forms of selfishness. They are the bitter fruits that spring from this bitter root. Unselfishness has to be learnt. As I have said, we are naturally selfish. We have to learn to be kind, considerate, sympathetic, generous and merciful9. To become unselfish is, of course, easier for some natures than for others ; but all must learn it. We shall not learn it by deploring our selfishness ; for that is only another way of thinking about ourselves. We must try to forget ourselves ; and we can only do this by trying to remember others, and their needs and sorrows and weakness. Unselfishness leads to true happiness. A thoroughly selfish person is rarely happy, and he is heartily disliked by his fellows. But an unselfish person is loved ; and only he knows the deep joy of doing good to others. Ích kyû khaùc vôùi loøng töï aùi. Töï aùi vaø töï troïng khoâng nhöõng toát maø coøn raát caàn thieát cho nhaân tính. Chuùng laø leõ töï nhieân trong baûn tính con ngöôøi gioáng nhö muoái laø baûn theå cuûa bieån laøm bieån saïch, töôi maùt. Chuùng ta coù boån phaän ñoái vôùi chuùng ta cuõng nhö ñoái vôùi ngöôøi khaùc. Ngöôøi ñaùnh maùt loøng töï troïng laø moät sinh vaät ñaùng thöông coù haønh ñoäng ti tieän, heøn keùm.

Nhöng khoâng caàn phaûi keâu goïi con ngöôøi phaûi bieát töï aùi vaø töï troïng. Moái nguy laø toaøn boä ôû ñieåm khaùc. Ñoái vôùi chuùng ta, ích kyû laø leõ töï nhieân, ñoàng thôøi phaûi hoïc tính khoâng ích kyû voán phaûi coù noå löïc cuûa yù chí vaø thöôøng coù nhöõng noãi ñau. Haàu heát caùc thoùi xaáu ñeàu do cö xöû quaù giôùi haïn cho pheùp. Tính ích kyû chính laø tính töï aùi quaù ñaùng. Tính quaù ñaùng naøy khieán cho tính ích kyû laøm nhöõng ñieàu ñaùng gheùt vaø xaáu xa. Ích kyû chính laø nguoàn goác laø baûn chaát cuûa moïi toäi loãi vaø toäi aùc. Taát caû caùc toân giaùo ñeàu daïy chuùng ta chöõ "Islam" nghóa laø vaâng lôøi tröôùc Chuùa, boån phaän ñaàu tieân cuûa con ngöôøi. Tuy nhieân tính ích kyû laø söï taùn döông yù chí cuûa baûn thaân thaäm chí treân Chuùa. Ích kyû cuõng laø thaùch thöùc vaø taïo phaûn ; vì ñoái vôùi ngöôøi ích kyû, trôøi chính laø anh ta. Caùc toân giaùo cuõng daïy raèng tình yeâu laø baûn theå toân giaùo, laø tình thöông ñoái vôùi Chuùa. Tình yeâu daïy chuùng ta haõy coá gaéng laøm cho ngöôøi khaùc haïnh phuùc, haõy coá gaéng nghó ñeán nhu caàu, tình caûm vaø nhöõng öôùc mô cuûa ngöôøi khaùc, thaäm chí hy sinh baûn thaân ñem laïi ñieàu toát cho ngöôøi khaùc. Tuy nhieân keû ích kyû chæ nghó ñeán haïnh phuùc baûn thaân, quyeàn lôïi vaø söï thaønh ñaït cuûa baûn thaân, vaø hy sinh tình anh em vaø söï tieán boä cuûa baûn thaân. Moïi toäi loãi, keå caû töï haøo, tính baàn tieän, troäm, caép xa hoa, loøng tham, giaû doái ñeàu laø caùc hình thöùc cuûa tính ích kyû. Chuùng laø nhöõng traùi ñaéng baét nguoàn töø reã ñaéng. Tính khoâng ích kyû caàn phaûi hoïc. Nhö ñaõ noùi, chuùng ta ích kyû laø leõ töï nhieân. Chuùng ta phaûi hoïc loøng töû teá, loøng quan taâm, söï ñoàng caûm, tính roäng raõi vaø khoan dung. Muoán trôû thaønh ngöôøi khoâng ích kyû, chuùng ta phaûi hoïc hoûi : Taát nhieân, ñieàu gì ñi theo baûn tính cuûa noù deã hôn laø ñi ngöôïc laïi. Neáu chuùng ta khoâng hoïc hoûi maø maõi aân haän bôûi tính ích kyû, ñoù chæ laø caùch khaùc ñeå nghó veà chuùng ta. Chuùng ta phaûi coá queân ñi caùi ta. Vaø chuùng ta chæ coù theå laøm ñöôïc ñieàu naøy baèng caùch haõy nghó ñeán ngöôøi khaùc, nghó ñeán nhu caàu vaø noãi buoàn cuõng nhö noãi ñau cuûa hoï. Söï khoâng ích kyû seõ ñöa ñeán theàm haïnh phuùc. Ngöôøi ích kyû hoaøn toaøn hieám khi coù haïnh phuùc. Anh ta thöôøng bò gheùt boû. Tuy nhieân moät ngöôøi khoâng ích kyû luoân ñöôïc yeâu thöông. Vaø anh ta chæ bieát laøm ñieàu toát laønh haàu ñem laïi nieàm vui cho keû khaùc. TÖØ MÔÙI : 1. self-love /,self l^v/ (n) : loøng töï aùi, chæ yeâu baûn thaân mình 2. self-respect /,self r1'spekt/ (n) : tính töï troïng 3. poor creature /p$6(r) 'kri:t~6(r)/ (n) : keû ñaùng thöông (khinh thò) 4. mean /mi:n/ (adj) : ty tieän, baàn tieän, heøn keùm 5. submission /s6b'm1~n/ (n) : söï phuïc tuøng, vaâng lôøi 6. defiance /d1'fa16ns/ (n) : söï thaùch thöùc, phaûn khaùng 7. rebellion /r1'belj6n/ (n) : söï choáng laïi - rebellious (adj) taïo phaûn 8. advancement /6d'v@:nsm6nt/ (n) : söï tieán boä, thaêng tieán 9. merciful /'m3:sifl/ (adj) : khoan dung, töø bi

98. REVERENCE LOØNG TOÂN KÍNH OUTLINE 1. Children must be taught reverence. 2. Irreverence a serious fault due to unfortunate training or to conceit. 3. Reverence must be paid only to objects worthy of reverence. Ruskin used to say that the teaching of reverence should be an essential part of every child's education. But he also pointed out that the faculty of reverence was innate1 in all hurman beings, and that the teaching of reverence consisted simply of the drawing out or developing, and the guidance, of this faculty. This can best be done by means of stories of heroic actions and good deeds2, and the examples of noble and good men. Children are great hero-worshippers3 ; and the chief thing in teaching them reverence is to put before them for their worship heroes who are worthy of their respect, admiration and imitation . Irreverence is a serious defect in character. It may arise from an unfortunate experience in childhood. If a child is badly brought up, and surrounded with mean and selfish and bad people, he may grow up to be a cynical4 man. Cynical means doubting the very existence of real honesty, unselfishness, heroism and virtue. A man who believes that all apparently good deeds are done from a bad motive, and that no man is really honest and no woman really pure, is a cynic5 : and a cynic reverences nothing. Such an attitude6 of mind is fatal7. and can produce nothing but either unhappiness or a vicious8 life. Irreverence may also be due to conceit. A vain fellow, who thinks he is better and cleverer in every way than anyone else, will of course acknowledge9 no one to be his superior, and so will not reverence anyone. Such a man may be cured of irreverence if the conceit can be knocked out of him. Most people, however, reverence something or someone. But their reverence is often misguided. The savage kneeling down in awe and fear and worship before an ugly idol of stone or wood, is full of reverence ; but he is paying reverence to an object unworthy of reverene. Yet even he, in his blind ignorance, is groping10 after some being whom he can reverence and worship ; and when the true God is revealed to him he will turn away from his stupid image and transfer11 his reverence to Him who alone is worthy of12 it. We must learn to give reverence where reverence is due13-to God, and to real goodness, nobility and heroism in man ; and we must also learn to despise all that is unworthy of reverence, such as all worldly success that is due to trickery14, mere wealth, and brag. For to reverence a man simply because he is rich, is to be no better than the savage worshipping an idol. Ruskin thöôøng noùi raèng daïy bieát söï toân kính laø moät ñieàu caàn thieát trong neàn giaùo duïc treû. Nhöng oâng cuõng chæ ra raèng söï toân kính mang tính baåm sinh cuûa con ngöôøi. vaø vieäc daïy bieát toân kính chæ laø vieäc phaùt hoïa, phaùt huy vaø höôùng daãn khaû naêng coù saün nay. Ñieàu naøy coù theå ñöôïc chöùng minh cuï theå nhaát trong caùc caâu chuyeän keå caùc haønh ñoäng anh huøng, vaø löông thieän cuøng vôùi nhöõng taám göông cao thöôïng vaø toát ñeïp. Treû con thöôøng hay toân thôø nhöõng vò anh huøng. Do ñoù vieäc quan troïng trong caùch daïy chuùng loøng toân kính laø phaûi ñaët chuùng tröôùc nhöõng vò anh huøng xöùng ñaùng thaät söï vôùi loøng kính troïng, ngöôõng moä vaø noi theo.

Söï baát kính laø moät khuyeát ñieåm lôùn trong tính caùch. Coù theå ñaây laø söï taêng tröôûng töø moät kinh nghieäm khoâng may ôû thôøi thô aáu. Neáu treû khoâng ñöôïc giaùo duïc toát, chung quanh laø nhöõng ngöôøi baàn tieän, ích kyû vaø xaáu xa, coù theå anh ta lôùn leân seõ trôû thaønh ngöôøi yeám theá. Yeám theá nghóa laø nghi ngôø ñieàu toàn taïi cuûa loøng trung thöïc, cuûa tính phoùng khoaùng, cuûa chuû nghóa anh huøng vaø cuûa neàn taûng ñaïo ñöùc thaät söï. Ngöôøi cho raèng caùc haønh ñoäng toát ñeïp xuaát phaùt töø ñoäng cô xaáu xa, raèng khoâng coù ngöôøi ñaøn oâng naøo trung thöïc cuõng khoâng coù ngöôøi phuï nöõ naøo trong traéng, ngöôøi nhö vaäy laø ngöôøi yeám theá. Ngöôøi yeám theá khoâng toân troïng baát cöù ñieàu gì. Thaùi ñoä ñoù seõ khoå caû ñôøi ngöôøi, vaø seõ khoâng laøm ñöôïc gì ngoaïi tröø söï baát haïnh vaø taø aùc. Tính töï phuï cuõng ñöa ñeán loøng baát kính. Ngöôøi töï ñaéc kieâu caêng seõ cho raèng anh ta laø ngöôøi toát hôn, thoâng minh hôn ai heát, vaø taát nhieân seõ khoâng thöøa nhaän moät ai cao hôn anh ta. Do ñoù anh ta khoâng toân troïng moät ai. Ngöôøi nhö theá coù theå söûa ñöôïc tính baát kính neáu anh ta bò ñaùnh baïi loøng töï phuï. Tuy nhieân haàu heát moïi ngöôøi ñeàu toân kính moät ñieàu naøo ñoù hay ngöôøi naøo ñoù. Nhöng loøng toân kính cuûa hoï thöôøng ñöôïc ñaët sai choã. Ngöôøi nguyeân thuûy quyø tröôùc moät thaàn töôïng ngu doát vôùi loøng kính troïng pha laãn sôï haõi vaø toân thôø. Anh ta toû loøng toân kính moät ñoái töôïng khoâng xöùng ñaùng. Tuy vaäy, ngay baûn thaân anh trong söï taûng lôøi muø loøa ñang moø kieám ngöôøi ñeå toân kính toân thôø. Vaø khi Chuùa xuaát hieän tröôùc anh ta, anh rôøi boû thaàn töôïng ngu xuaån sang toân kính Ngöôøi voán laø thaàn töôïng duy nhaát. Chuùng ta phaûi bieát toû loøng toân kính ñuùng nôi, toû loøng toân kính vôùi Chuùa, vôùi loøng toát thaät söï, vôùi tính cao thöôïng vaø tính anh huøng. Chuùng ta cuõng phaûi bieát khinh thò nhöõng ñieàu khoâng ñaùng toân troïng nhö thaønh ñaït do löøa ñaûo, do söï giaøu coù vaø khoaùc laùc. Ñoái vôùi loøng toân kính ñôn thuaàn chæ vì anh ta giaøu chaúng khaùc naøo moät ngöôøi nguyeân thuûy toân thôø moät ngöôøi ngu. TÖØ MÔÙI : 1. innate /1'ne1t/ (adj) : baåm sinh 2. good deeds /9$d di:ps/ (n) : cöû chæ löông thieän 3. hero-worshipper /'hi6r6$ 'w3:~1p6(r)/ (n) : ngöôøi thôø anh huøng 4. cynical /'s1n1kl/ (adj) : hoaøi nghi thieän yù cuûa ngöôøi khaùc, mæa mai 5. cynic /'s1n1k/ (n) : keû thích chöûi bôùi ngöôøi ñôøi, teân khuyeån nho 6. attitude /'%t1tju:d/ (n) : thaùi ñoä 7. fatal /'fe1tl/ (adj) : baát haïnh, laøm khoå caû cuoäc ñôøi 8. vicious /'v1~6s/ (adj) : aùc, taø aùc - vice 9. acknowledge /6k'n4l1d2/ (v) : thöøa nhaän, coâng nhaän 10. to grope /9r6$p/ (v) : laàn moø, moø maãm tìm kieám 11. to transfer /'tr%nsf3:(r)/ (v) : chuyeån, di chuyeån 12. worthy of /w3:8i 6f/ (adj) : ñaùng, ñaùng ñöôïc 13. due : chính ñaùng 14. trickery /'trik6ri/ (n) : maùnh lôùi löøa ñaûo, thuû ñoaïn

99. EARLY RISING DAÄY SÔÙM OUTLINE 1. The old-fashioned1 view of early rising. It cannot be a universal rule. 2. Early rising necessary for agriculturalists. 3. Not so necessary for town-dwellers. Early rising used to be extolled2 by our grandfathers as if it were in itself a virtue. Young people were exhorted3 to get up with, or even before, the sun ; and sleeping late was condemned4 as a vice. The old rhyme taught that "Early to bed and early to rise. Makes a man healthy, wealthy and wise" No doubt it is in general a good thing to get up early, though I do not think that early rising in itself will make a man either wealthy or wise, however much it may improve his health. But there is no moral virtue in getting up early, and no moral vice in sitting up late5. And early rising cannot be laid down as a general hard and fast rule for everyone. People's circumstances, and bodily and mental constitutions, differ too much to make it possible to make a general rule for all. No doubt the "early to bed and early to rise" rule is a sound one for people who live in the country, and whose occupation is farming. And the old proverb quoted above, it must be remembered, was coined when the majority of the population of England was agricultural. The bulk6 of a farmer's work must be done in daylight. He cannot plough, irrigate, dig make ditches and fences, reap, and pasture7 his flocks and herds, at night. If he would thrive, therefore, he must use all the daylight he can get and be up with the sun ; for " the night cometh when no man can work ". Further, a farmer who is engaged in heavy physical work all day, needs more sleep than a clerk, whose occupation is sedentary8. Therefore, to get up early he must get to bed early, so as to have a long night's sleep. The farmer who stays up late will probably get up late and lose the best hours of the day for work. But the same rule does not apply to town-dwellers, whose occupations can be carried on with the help of artificial light as well by night as by day. Some of the most interesting and instructive parts of town-life (such as lectures, concerts, theatres and social intercourse) are carried on at night ; and a man who goes to bed at nine o'clock misses9 all this. Nor is it necessary for a man whose shop opens at 8 a. m, or his office at 10 a. m, to rise before dawn. The fact that in towns there are thousands of people who go to bed late and get up late and who are yet "healthy, wealthy and wise", proves that the proverb is not universally10 true. A student, too, generally finds that evening is a far better time for study than the early morning. All the same, late risers miss much, and much late rising is due to sheer11 idleness. Thöùc daäy sôùm thöôøng ñöôïc oâng cha ta taùn tuïng nhö laø moät tính caùch ñaïo ñöùc. Thanh nieân bò thuùc giuïc thöùc daäy tröôùc luùc maët trôøi moïc, ñoàng thôøi vieäc nguû muoän ñöôïc coi laø moät thoùi xaáu. Coù caâu thô daïy raèng : “Ñi nguû sôùm, thöùc daäy sôùm. Con ngöôøi theâm khoûe maïnh, sung söùc vaø khoân ngoan".

Noùi chung roõ raøng daäy sôùm laø ñieàu toát. Maëc daàu chuùng ta khoâng nghó raèng daäy sôùm seõ laøm con ngöôøi khoûe maïnh vaø khoân ngoan nhöng noù caûi thieän tình traïng söùc khoûe chuùng ta raát nhieàu, tuy raèng khoâng coù baøi hoïc ñaïo ñöùc naøo noùi ñeán vieäc daäy sôùm vaø taät thöùc khuya. Ngöôøi daäy sôùm khoâng theå naèm naùn nhö moïi ngöôøi. Hoaøn caûnh cuûa moãi ngöôøi cuøng tình traïng cô theå cuõng nhö tinh thaàn moãi ngöôøi raát khaùc nhau, do ñoù moãi ngöôøi phaûi tìm moät nguyeân taéc chung phuø hôïp ñeå thích nghi. Roõ raøng nguyeân taéc "nguû sôùm, daäy sôùm" laø caâu chaâm ngoân ñuùng ñaén cho ngöôøi soâng sôû noâng thoân laøm noâng. Phaûi nhôù laïi raèng thaønh ngöõ treân ñöôïc trính ra töø 1 caâu tuïc ngöõ cuõ voán ñöôïc ñöa ra khi phaàn ñoâng daân soá nöôùc Anh ñeàu laøm vieäc ôû trong traïi. Phaàn chính coâng vieäc cuûa ngöôøi noâng daân laøm ban ngaøy. Anh ta khoâng theå caøy, töôùi nöôùc, ñaøo haøo maïnh, anh ta phaûi duøng toaøn boä thôøi gian trong ngaøy ñeán khi maët trôøi laën vì "Khi ñeâm ñeán laø luùc con ngöôøi khoâng laøm vieäc ñöôïc". Hôn nöõa, anh ta baän roän vôùi coâng vieäc naëng nhoïc suoát ngaøy caàn moät giaác nguû daøi hôn thö kyù chæ ngoài laøm vieäc moät choã. Do ñoù muoán daäy sôùm anh phaûi nguû sôùm ñeå coù giaác nguû ñeâm daøi. Ngöôøi noâng daân thöùc khuya coù theå thöùc daäy treã vaø seõ ñaùnh maát thôøi giôø laøm vieäc toát nhaát trong ngaøy. Nhöng ñoái vôùi ngöôøi daân thaønh thò, nguyeân taéc naøy khoâng ñuùng. Vì coù nhöõng coâng vieäc phaûi ñöôïc tieán haønh nhôø ñeán aùnh saùng nhaân taïo ban ñeâm cuõng nhö ban ngaøy. Coù moät phaàn cuoäc soáng thaønh phoá haáp daãn loâi cuoán (nhö caùc baøi thuyeát trình, hoøa nhaïc, nhaø haùt vaø caùc chi hoäi) ñöôïc tieán haønh ban ñeâm. Neân ngöôøi nguû luùc 9 giôø seõ boû lôõ nhöõng cô hoäi naøy. Cuõng raát caàn thieát cho chuû hieäu môû cöûa luùc 8 giôø toái hay laøm vieäc ôû vaên phoøng luùc 10 giôø saùng. Trong thöïc teá ôû thaønh thò coù haøng ngaøn ngöôøi nguû treã daäy treã vaø chöa "khoûe maïnh, cöôøng traùng vaø khoân ngoan" chöùng minh raèng caâu tuïc ngöõ naøy khoâng ñuùng hoaøn toaøn. Moät sinh vieân noùi chung cuõng vaäy nhaän thaáy raèng ban ñeâm laø thôøi gian toát nhaát cho vieäc hoïc taäp hôn laø saùng sôùm. Toùm laïi, ngöôøi daäy treã seõ bôû lôõ nhieàu coâng vieäc vaø coù nhieàu ngöôøi thöùc daäy treã hoaøn toaøn do tính löôøi. TÖØ MÔÙI : 1. old-fashioned /6$ld '%~nd/ (adj): coå, xöa, khoâng hôïp thôøi 2. to extol /1k'st6$/ (v) : khen ngôïi, taùn tuïng 3. to exhort /19'z0:t/ (v) : goïi, thuùc 4. to condemn /k6n'dem/ (v) : keát toäi - condemnation (n) 5. to sit up late /'s1t ^p le1t/ (v) : thöùc khuya 6. bulk /b^lk/ (n) : phaàn chính, ña soá 7. to pasture /'p@:st~6(r)/ (v) : thaû (muïc suùc) ñi aên coû 8. sedantary /'sedntri/ (adj) : chæ ngoài, ngoài laøm vieäc moät choã 9. to miss /m1s/ (v) : boû lôõ, boû qua 10. universally /,ju:ni'v3:sl1/ (adv) : moät caùch phoå bieán, noùi chung 11. sheer /~16(r)/ (adj) : hoaøn toaøn, tuyeät ñoái

100. COMMERCE AS A MEANS OF CIVILIZATION VIEÄC THOÂNG THÖÔNG VAØ NEÀN VAÊN MINH OUTLINE 1. Civilization spread by conquest, missionary effort and commerce. 2. Example of the spread of civilization by commerce. 3. The evils connected with the spread of civilization by commerce. There are several ways in which civilization has been carried from one country to another, and so spread all over the world. One method has been conquest, when a civilized nation, like the ancient Romans, has subdued a barbarous1 race and introduced the arts of civilization among them. Another has been due to the desire to establish some partlcular religion in a foreign land, which has led zealous2 missionaries of buddhism, Christianity and Islam to penetrate3, at the risk of their lives, into savage countries. Such religious missionaries have brought not only their religion, but also the civilization of their own countries, to uncivilised people. But one of the most potent4 factors in the spread of civilization had been commerce. In ancient times, Egyptian traders probably brought civilization to Crete and the Egean Islands, where a high form a civilization flourished5 2000 years before fore Christ. Probably trade, through the Phoenicians, carried that civilization to Greece, and to all lands round the Mediterranean Sea6. It was not only Roman arms, but also Roman commerce, that civilized7 many nations under Roman sway8 ; and later, it was not only the military power, but also the commerce, of the Arabs9, that brought eastern civilization to many lands, and to Europe. In more modern times, it was trade that led the Portuguese, the Dutch, the French and the English to India and the East. The English came at first to India simply as traders, and it was their East India Company10 that introduced western civilization into India, Burma, Ceylon and the East Indies. The opening up of Africa in the 19th Century was due mainly to these forces : missionary effort, represented by David Livingstone11 ; exploration, represented by Henry Stanley12 ; and commerce, represented by merchants, who went to Africa to make money by trading with the natives. An entrance for western civilization into Japan, also, was first found by commerce. Civilization, whether it was Babylonian, Egyptian, Greed, Roman, Arabic, or modern European, has no doubt been a blessing to the savage and backward races it has reached. But it has often brought a curse with it, when it has introduced to savages the vices as well as the culture of the more civilized races. And this is the chief evil connected with the spread of civilization by commerce ; for trades do not act from any philantropic motive13, but go to foreign lands simply to make money. Neàn vaên minh nhaân loaïi ñaõ ñöôïc aùp duïng baèng nhieàu phöông phaùp ôû nhieàu nöôùc khaùc nhau vaø ñaõ lan roäng treân toaøn caàu. Moät khi moät quoác gia chinh phuïc ñöôïc moät daân toäc vaên minh nhö daân toäc La maõ coå khi chöa ñöôïc khai hoùa ñaõ aùp duïng neàn vaên minh nhö daân toäc hoï. Daân toäc khaùc laïi nhôø vaøo nhöõng öôùc mô thaønh laäp neàn toân giaùo ôû ngoaïi quoác ; ñöa ñeán caùc nhaø truyeàn giaùo ñaïo Phaät ñaày nhieät tình, Cô ñoác giaùo cuõng nhö ñaïo Hoài haàu nhö ñaõ du nhaäp vaøo ñôøi soáng cuûa moïi ngöôøi vaøo nhöõng nöôùc man di. Caùc nhaø truyeàn giaùo ñoù

khoâng chæ ñem ñeán moät neàn toân giaùo môùi maø coøn ñem laïi neàn vaên minh cuûa nöôùc hoï cho ngöôøi chöa coù vaên minh. Nhöng moät trong caùc yeáu toá coù söùc maïnh nhaát trong neàn vaên minh laø neàn thöông maïi. Vaøo thôøi coå ñaïi, caùc thöông gia Ai Caäp ñaõ ñem neàn vaên minh ñeán cho ngöôøi soáng ôû ñaûo Crete vaø Egean, nôi voán coù moät neàn vaên minh röïc rôõ keùo daøi 2000 naêm tröôùc Thieân Chuùa giaùo. Coù leõ thöông maïi ñaõ ñem laïi neàn vaên minh cho ngöôøi Hy Laïp qua ngöôøi Pheâ ni xi, vaø cho caû nhöõng nöôùc thuoäc vuøng Ñòa Trung Haûi. Khoâng chæ coù quaân ñoäi La Maõ, maø caû neàn thöông maïi La Maõ ñaõ khai hoùa nhieàu quoác gia baèng söùc chi phoái cuûa noù. Vaø sau ñoù, khoâng chæ coù söùc maïnh quaân ñoäi maø caû thöông maïi cuûa ngöôøi AÛ Raäp ñaõ ñem ñeán neàn vaên minh phöông Taây cho nhieàu quoác gia vaø cho caû AÂu Chaâu. Trong thôøi ñaïi hieän ñaïi chính neàn thöông maïi ñaõ ñöa ñöôøng ngöôøi Boà Ñaøo Nha, ngöôøi Ñan Maïch, ngöôøi Phaùp vaø ngöôøi Anh ñeán AÁn Ñoä vaø phöông ñoâng. Ngöôøi Anh ban ñaàu ñeán AÁn Ñoä chæ ñôn giaûn laø caùc laùi buoân. Vaø chính Coâng ty Ñoâng AÁn Ñoä ñaõ ñöa neàn vaên minh vaøo AÁn, Burma, Ceylon vaø caùc nöôùc Ñoâng AÁn. Vaøo theá kyû 19 vieäc khai môû Phi Chaâu phaàn lôùn do söùc maïnh cuûa noå löïc truyeàn ñaïo tieâu bieåu laø David Livingstone, cuûa ñoaøn thaùm hieåm tieâu bieåu coù Henry Stanley, vaø cuûa thöông maïi ñaïi dieän laø caùc laùi buoân ñeán Phi Chaâu ñeå môû roäng vieäc kinh doanh vôùi caùc nöôùc. Moät cöûa ngoõ cho neàn vaên hoùa phöông Taây du nhaäp vaøo Nhaät ñaàu tieân baèng con ñöôøng thöông maïi. Khoâng theå ñoù laø ngöôøi Babilon, ngöôøi Ai Caäp, Hy laïp, La Maõ hay ngöôøi AÂu Chaâu hieän ñaïi, neàn vaên minh roõ raøng laø moät dieãm phuùc cho loaøi ngöôøi man di vaø caùc daân toäc laïc haäu. Nhöng vaên minh cuõng ñem laïi lôøi nguyeàn ruûa khi noù ñöôïc ñem trình dieän cho ngöôøi nguyeân thuûy nhöõng ñoài baïi cuõng nhö neàn vaên hoùa cuûa loaøi ngöôøi tieán boä hôn. Vaø ñaây vieäc laøm chính noái keát vôùi vieäc lan khaép cuûa neàn vaên minh thöông maïi. Vì thöông maïi khoâng chæ baét nguoàn töø ñoäng cô thöông ngöôøi, maø noù ñeán vôùi caùc ngoaïi bang ñôn giaûn chæ vì tieàn. TÖØ MÔÙI : 1. barbarous /'b@:b6r6s/ (adj) : chöa khai hoùa, man rôï 2. zealous /'zel6s/ (adj) : coù nhieät taâm, haêng haùi 3. to penetrate /'pen1tre1t/ (v) : thaâm nhaäp 4. potent /'p6$tnt/ (adj) : coù söùc maïnh 5. to flourish /'fl^ri~/ (v) : phoàn thònh, thònh vöông 6. the Mediterranean Sea /56, medit6're1ni6n si:/ : Ñòa Trung Haûi 7. to civilize /'s1v6la1z/ (v) : khai hoùa, giaùo hoùa, laøm cho vaên minh 8. sway /swe1/ (n) : quyeàn theá, söùc chi phoái 9. Arabs /'%r6b/ (n) : ngöôøi AÛ raäp 10. East India Company /i:st '1ndi6n 'k^mp6ni/ (n) : Coâng ty Ñoâng AÁn Ñoä 11. David Livingstone : nhaø thaùm hieåm Phi Chaâu, ngöôøi Toâ Caùch Lan (1813-1873) 12. Henry Stanley : nhaø thaùm hieåm ngöôøi Anh (1841-1904) 13. motive /'m6$tiv/ (n) : ñoäng cô, nguyeân do

101. HOSPITALITY LOØNG HIEÁU KHAÙCH OUTLINE 1. Why hospitality is more common in the country than in the town. 2. Eastern hospitality. 3. True as opposed to conventional hospitality. Hospitality is everywhere regarded as a virtue; but it is perhaps more common in the country than in the town. It is a common saying that in a big city like London, a man does not know even his next-door neighbour1, and there is no place where one can feel so utterly lonely as among the millions of that huge city. The inhabitants of a large town would be astonished if a passing traveller, a complete stranger, came to their houses and demanded food and lodging from them. They would probably shut their doors in his face2. But it is the commonest thing for villagers to welcome a passing stranger and give him freely food and shelter and entertainment3, expecting nothing in return4. This is not only because villagers are simpler and more unsophisticated5 than town- dwellers but because their lives are so lonely and monotonous6 that a visit from a stranger is a welcome event7 ; and also because in the sparsely populated country- side there are, as a rule, no public inns or rest-houses where travellers can stay. So in the coutry, hospitality is looked on more as a duty than a vitrue, the performance of which is a matter of pride8. The people of the East, especially in Arabia and parts of India, are noted for their hospitality. And among the Pathans of the Norht-West Indian Frontier, the laws of hospitality are strictly observed9 ; and even the most lawless Pathan raider will never rob or hurt a man who has eaten his salt10, even though he be an enemy. A great deal of hospitality is merely a matter of fashion, and is selfish in its spitit. People ask acquaintances to dinner, not because they want to do them a service but because it is "the thing to do" and because they hope to be asked back again in return. This is not the kind of hospitality which is a virtue ; for that is unselfish and inspired by kindly feelings. So the Founder of Christianity11 taught his disciples to show hospitality only to the poor, who needed food. and who could not reward them for their kindness. While he sat at meal in the house of a rich Pharisee who had invited him to dine with him one day, he said to his host : "When thou makest a dinner or a supper, call not thy friends, nor thy brethern, nor thy kinsmen, nor rich neighbours, lest haply12 they also bid thee again and a recompense13 be made thee. But when thou makest a feast, bid the poor, the maimed14, the lame, the blind ; because that have not wherewith15 to recompense thee." Loøng hieáu khaùch luoân ñöôïc xem laø moät tính toát, nhöng coù leõ noù phoå bieán ôû noâng thoân hôn ôû thaønh phoá. ÔÛ thaønh phoá lôùn nhö Luaân Ñoân con ngöôøi thöôøng khoâng bieát ngay caû ngöôøi haøng xoùm beân caïnh, vaø khoâng coù nôi naøo ngöôøi ta laïi caûm thaáy coâ ñoäc ngay ôû giöõa haøng trieäu ngöôøi trong moät thaønh phoá khoâng loà. Daân cö trong thaønh phoá lôùn seõ raát ngaïc nhieân neáu moät ngöôøi khaùch du lòch qua ñöôøng hoaøn toaøn xa laï vaøo nhaø goïi thöùc aên vaø thueâ phoøng ôû. Coù leõ ngöôøi ta seõ ñoùng cöûa laïi tröôùc maët anh ta. Nhöng ñieàu phoå bieát nhaát ñoái vôùi ngöôøi trong laøng laø chaøo ñoùn khaùch qua ñöôøng, môøi anh ta böõa aên mieãn phí, cho choã troï cuøng vôùi vieäc giaûi trí khoâng mong muoán phaûi ñaùp laïi. Vieäc naøy khoâng chæ vì ngöôøi

laøng thöôøng bình daân hôn vaø chaát phaùt hôn ngöôøi daân thaønh thò, maø coøn vì cuoäc soáng cuûa hoï quaù ñôn ñoäc vaø ñôn ñieäu ñeán ñoä moät ngöôøi khaùch xa laï ñoái vôùi hoï laø moät nieàm vui ñaùng hoan ngheânh. Ñoàng thôøi cuõng vì ôû mieàn queâ coù daân cö thöa thôùt hieám coù moät nhaø nghó döôõng hay nôi nghæ chaân cho khaùch phöông xa truù taïm. Vì vaäy tính hieáu khaùch ôû mieàn queâ ñöôïc coi nhö laø boån phaän hôn laø tính caùch, ñieàu ñoù ñöôïc xem laø loøng haõnh dieän. Ngöôøi phöông Ñoâng ñaëc bieät ôû AÛ Raäp vaø caùc mieàn ôû AÁn Ñoä coù ñöùc tính hieáu khaùch. Ñoàng thôøi trong soá ngöôøi Pathan cuûa vuøng bieân giôùi Taây Baéc AÁn Ñoä, nguyeân taéc hieáu khaùch ñöôïc toân troïng tuyeät ñoái. Vaø ngay caû nhöõng keû chuyeân ñoät kích soâng ngoaøi voøng phaùp luaät seõ khoâng bao giôø laáy caép hay ñaû ñoäng ñeán ngöôøi ñaõ töøng laø khaùch cuûa anh ta, cho duø anh ta laø keû thuø chaêng nöõa. Phaàn lôùn loøng hieáu khaùch ñôn thuaàn laø söï bieån hieän beân ngoaøi, vaø trong taâm hoàn hoï vaãn laø ích kyû. Ngöôøi ta môøi baïn beø ñeán aên toái khoâng phaûi vì hoï muoán phuïc vuï baïn beø maø vì ñoù laø "ñieàn neân laøm", vaø vì hoï hy voïng ñöôïc môøi laïi. Ñaây khoâng phaûi laø loaïi hieáu khaùch maø thöôøng goïi laø ñöùc tính, vì ñoù laø tính khoâng ích kyû lan truyeàn nhöõng tình caûm toát ñeïp. Vì vaäy ngöôøi saùng laäp ra ñaïo cô ñoác daïy caùc moân ñoà toû loøng hieáu khaùch chæ vôùi ngöôøi ngheøo caàn thöïc phaåm vaø khoâng coù khaû naêng töôûng thöôûng loøng hieáu khaùch. Trong khi anh ta ngoài taïi baøn aên ôû nhaø moät ngöôøi Phasisee giaøu coù môøi oâng ñeán döï côm toái taïi nhaø. OÂng noùi vôùi vò chuû nhaø raèng "khi ngöôøi anh coù moät böõa aên toái hay böõa aên nheï haõy môøi nhöõng ngöôøi khoâng phaûi laø baïn cuûa ngöôi, cuõng khoâng phaûi laø anh em cuûa ngöôi, cuõng khoâng phaûi laø ngöôøi baø con cuûa ngöôøi vaø nhaø ngöôi seõ coù phaàn thöôûng. Nhöng khi nhaø ngöôøi coù moät böõa tieäc, haõy môøi nhöõng ngöôøi ngheøo, ngöôøi taøn pheá taøn taät vaø ngöôøi muø loøa. Bôûi vì ñoù khoâng phaûi laø caùi ñem laïi phaàn thöôûng cho nhaø ngöôi". TÖØ MÔÙI : 1. next-door neighbour /nekst d0:(r) 'ne1b6(r)/ (n) : ngöôøi laùng gieàng caïnh nhaø 2. in one's face : vaøo maët ai... 3. entertainment /,ent6'te1nm6nt/ (n) : söï tieáp ñaõi, chieâu ñaõi 4. in return /1n r1't3:n/ : ñeå ñaùp laïi 5. unsophisticated /'^ns6'f1st1ke1tid/ (adj) : ñôn giaûn, chaát phaùc 6. monotonous /m6'n4t6n6s/ (adj) : buoàn chaùn, ñôn ñieäu 7. welcome /'welk6m/ (adj) : coù tính caùch hoan ngheânh, nieàm nôû 8. pride /pra1d/ (n) : söï haõnh dieän, kieâu haõnh - proud (a) 9. to observe /6b'z3:v/ (v) : toân troïng, tuaân theo 10. to eat one's salt (v) : laøm khaùch cuûa ai, aên gì cuûa ai 11. Christianity /,kr1sti'%n6ti/ (n) : ñaïo Cô ñoác, Ki toâ giaùo 12. haply /'h%pli/ : (vaên coå) vaïn nhaát, ngaãu nhieân 13. recompense /'rek6mpens/ (n) : phaàn thöôûng, giaûi thöôûng 14. the maimed /56 me1md/ (n) : ngöôøi bò taøn pheá 15. wherewith = with which /we6wi5/ /with w1t~/ : vôùi caùi ñoù

102. PERSEVERANCE TÍNH KIEÂN NHAÃN OUTLINE 1. The Noon-day Fiend. 2. It is the middle of our task we need perseverance. 3. The story of St. Isidore of Spain. Monks in the Middle-Ages used to tell of the "Noon-day Fiend." When they set to work in the monastery1 garden in the early morning, they did not feel their work to be a burden, because the air was cool and they had been refrershed by the night's sleep ; and even at the close of the day, although they were tired, the work seemed pleasant, because it was so soon to end. But the middle of the day, when the sun was not and their freshness had worn off, was the hardest time. It was then the "Noon-Fiend" came and whispered in their ears : "It is hot and you are weary, and the labour is endless and monotonous. Why not give it up and rest ?" So it is the long, weary monotonous middle period of any task or career that is the hardest. It is when the novelty2 has worn off, and the end is not yet in sight3 that we feel the drudgery4 of it all. And it is just then that perseverance comes in. It is not enough to begin well ; if we would end well, we must persevere, in spite of all obstacles, disappointments,defects and hardships. Nothing worth doing has ever been accomplished with-out perseverance, which may be compared to the grip5 the bull-dog6, who when he has once taken hold with his teeth, will never let go. The old stoty of Robert Bruce7 and the spider is a familiar lesson in perseverance, with its motto, "If at first you don't succeed,try, try, try again". A less known stoty is that of St, Isidore of Spain. When Isidore was a boy at school,he was so slow in learning, and was in consequence so frequently punished for not knowing his lessons, that one day he ran away in despair8. After wandering about in the mountains for hours. he at last rested by a mountain spring where he quenched9 his thirst. While he sat there, thinking miserably10 that it was no use for him to try any more to become a scholar, he noticed the way in which the falling water of the spring had deeply hollowed out the rock beneath into the form of a cup. He wondered how soft water could thus wear away hard rock ; and the reason came into his mind in a flash in the one word, Perseverance. He took heart11 again, saying to himself, "If soft water can wear away hard rock by its persistence12 during many years, surely I can overcome all my difficulties13 by perseverance". He went back to school and set to work again and by steady, and untiring work at last became a learned man, and bishop14 of the Church. And he was so holy, that after his death men called him a saint-Saint15 Isidore. Caùc tu só thôøi ñaïi Trung Coå thöôøng keå chuyeàn veà "Ma quyû ban ngaøy". Khi hoï khôûi ñaàu coâng vieäc trong vöôøn tu vieän buoåi saùng, hoï khoâng laøm vieäc thaûnh thôi bôûi coù baàu khoâng khí maùt meû vaø saûng khoaùi sau moät giaác nguû ñeâm. Ngay khi hoaøng hoân buoâng xuoáng, maëc daàu hoï meät moûi, coâng vieäc döôøng nhö raát thuù vò vì noù keát thuùc nhanh choùng. Tuy nhieân, vaøo luùc giöõa tröa, khi maët trôøi khoâng coøn chieáu doïi vaø caùi töôi maùt khoâng coøn nöõa chính laø luùc naëng neà nhaát. Ñoù laø luùc "Ma quyû ban ngaøy" ñeán thì thaàm beân tai hoï "Trôøi thì noùng, baïn laïi meät, coâng vieäc dôû dang nhaøm chaùn. Taïi sao khoâng töø boû vaø nghæ ngôi ?".

Ví theá khoaûng thôøi gian laøm vieäc ban tröa keùo daøi meät laû vaø nhaøm chaùn laø khoù khaên nhaát. Ñoù laø luùc ñieàu môùi laï ñaõ bay xa, vaø vieäc keát thuùc vaãn chöa thaáy ñeán, baïn caûm thaáy khoå sôû vì noù. Chæ khi ñoù tính kieân ñònh môùi xuaát hieän nhöng vaãn chöa ñuû söùc maïnh ñeå baét ñaàu coâng vieäc ñöïoc toát. Neáu chuùng ta keát thuùc coâng vieäc toát ñeïp, chuùng ta phaûi kieân taâm maëc daàu coù nhieàu trôû ngaïi, naøo thaát voïng, naøo yeáu keùm vaø khoù khaên. Loøng kieân trì seõ laøm moïi vieäc ñöôïc hoaøn taát maø coù theå ñöôïc saùnh vôùi caùi caén chaët cuûa choù maø moät khi noù ngoaïm roài seõ khoâng bao giôø nhaû ra. Caâu chuyeän cuõ cuûa vua Robert Bruce cuøng con dieàu laø baøi hoïc töông töï veà loøng kieân ñònh vôùi phöông chaâm : "Neáu baïn khoâng thaønh coâng ngay töø ñaàu, haõy coá gaéng, coá gaéng moät laàn nöõa". Moät caâu chuyeän ít noåi tieáng hôn cuûa St.Isidore, Taây Ban Nha, luùc Isidore coøn laø moät caäu beù ôû tröôøng anh ta hoïc raát chaäm vaø ñoù laø haäu quaû anh thöôøng bò phaït vì khoâng thuoäc baøi. Roài 1 ngaøy, anh ta boû hoïc vì thaát voïng. Sau haøng giôø lang thang trong röøng. Cuoái cuøng anh ta döøng chaân nghæ beân moät con suoái nôi anh ta laøm dòu côn khaùt. Trong khi ngoài ñoù nghæ, anh ta ñau khoå nghó raèng thaät voâ ích phaûi coá gaéng hôn nöõa ñeå trôû thaønh moät hoïc giaû. Anh ta ñeå yù caùch nöôùc töø suoái chaûy xuoáng laøm neân loã saâu trong taùch cheùn. Anh ta töï hoûi nöôùc meàm laøm sao laïi coù khaû naêng baøo moøn ñaù cöùng. Ñoàng thôøi yù töôûng ñoù ñaõ naûy sinh ra töø kieân ñònh trong ñaàu anh. Anh ta haõy laáy laïi loøng can ñaûm, töï nhuû raèng "Neáu nöôùc meàm coù khaû naêng baøo moøn hoøn ñaù cöùng baèng söï kieân ñònh trong nhieàu naêm. Chaéc chaén ta coù theå vöôït qua moïi khoù khaên baèng loøng kieân ñònh". Anh ta trôû laïi tröôøng vaø hoïc laïi. Baèng coâng vieäc kieân trì khoâng bieát meät moûi cuoái cuøng oâng trôû thaønh moät hoïc gia, laø giaùm muïc cuûa giaùo hoäi. OÂng raát laø thaùnh thieän sau khi oâng cheát moïi ngöôøi goïi oâng laø Thaùnh Isidore. TÖØ MÔÙI : 1. monastery /'m4n6stri/ (n) : tu vieän 2. novelty /'n4vlti/ (n) : ñieàu môùi laï, taân kyø 3. in sight /1n sa1t/ : troâng thaáy - out of sight /a$t 6v sa1t/ : khuaát maét 4. drudgery /'dr^d26ri/ (n) : söï nhoïc nhaèn, khoå sôû 5. grip /9r1p/ (n) : söï caén chaët, ngoaïm chaët 6. bull-dog /'b$lfd49/ (n) : loaøi choù coù maët beø beø 7. Robert Bruce : vua xöù Toâ Caùch Lan 8. in despair /1n d1'spe6(r)/ : trong luùc (caûnh) thaát voïng 9. to quench /kwent~/ (v) : giaûi (khaùt) laøm dòu 10. miserably /'m1zr6bl1/ (adv) : moät caùch khoå taâm, thieåu naõo 11. to take heart again /te1k h@:t 6'9e1n/ (v) : laáy laïi loøng can ñaûm, hoài phuïc duõng khí 12. persistence /'p6's1st6ns/ (n) : söï kieân trì, dai daüng 13. to overcome difficulties /,6$v6'k^m 'd1f1k6ltiz/ (v) : vöôït moïi khoù khaên 14. bishop /bi~6p/ (n) : giaùm muïc, chuû giaùo 15. saint /se1nt/ : vò thaùnh, ngöôøi thaùnh thieän

103. THE CHOICE OF A PROFESSION SÖÏ CHOÏN NGHEÀ NGHIEÄP OUTLINE 1. The problem that worries fathers and youths. 2. The choice of a profession depends on : (a) The father's means. (b) The future prospects1 of the various professions. (c) The boy's abilities and inclinations2 This is the knotty problem3 that worries the fathers of boys and young men as they near the conclusion of their school or college education : and which troubles the youths themselves, if they are old enough to realise its difficulty and the importance of its right solution4. There is this to be said for the Hindu caste system, that it setles from birth what each child's work in life is to be ; for long custom has decided that he must follow the caste ocupation of his fathers before him. But the caste system is weakening ; and for all who are not under its domination5, the problem of the choice of a profession remains. Now the choice of a profession is limited by various considerations6 : for example,the income of the father, the future prospects of the various possible professions, and the mental ability and the inclination of the youth. A rich man can afford to pay the expenses of training his son for any profession for which the young man seems to be adapted7 ; but a poor man, and even a man of moderate means, has not enough money to have his son trained as a doctor, a lawyer, an engineer, or an officer in the army, unless the boy is clever enough to win good scholarships8. He has to be content to select humbler vocation for his sons. Even when money is no object to the father he has to consider the future prospects of the various professions open to his sons. Some professions provide opportunities9 to a clever and diligent youth to rise, not only in wealth, but in social status10 and political influence ; while others, while quite good and respectable in themselves, lead to nothing. A father, or the young man himself, will naturally, other things being equal, choose a profession that will lead to advancement. Lastly,the inclination and ability of the young man must he considered. It is no use trying to put a square peg into a round hole. It is absurd to try to force an active, restless lad who is keen on a lite of adventure, to sit at a lawyers desk all his life ; or to try to make a business man out of a thoughtful and dreamy youth who has the artistic11 gift of authorship or painting. The youth's character and bent12 and natural abillities in certain lines, must be studied ; and that profession chosen for him in which he is most likely to succeed. Ñaây laø vaán ñeà khoù khaên caùc baäc phuï huynh lo laéng khoâng ít khi nieân hoïc cuoái cuøng cuûa em hoï hay baäc ñaïi hoïc saép keát thuùc. Vaø ñaây cuõng laø ñieàu gaây trôû ngaïi cho thanh nieân. Neáu thanh nieân ñuû lôùn ñeå nhaän thöùc noãi khoù khaên vaø taàm quan troïng cuûa vieäc choïn ñuùng ngheà. Ñieàu naøy ñöôïc nhaéc ñeán trong cheá ñoä phaân caáp Hindu voán phaân ñònh cho treû ngay töø luùc sinh ra. Vì phong tuïc laâu ñôøi qui ñònh raèng con treû phaûi ñi theo ngheà cha anh choïn cho anh ta. Tuy nhieân cheá ñoä phaân caáp ngaøy moät suy yeáu. Vaø ñoái vôùi taát caû nhöõng ngöôøi khoâng thuoäc quyeàn chi phoái thoáng trò cuûa noù, vieäc choïn löïa ngheà nghieäp vaãn coøn duy trì.

Ngaøy nay, vieäc choïn löïa ngheà nghieäp haïn ñònh theo söï cöùu xeùt khaùc nhau. Ví duï, nguoàn thu nhaäp cuûa ngöôøi boá, tieàn ñoà cuûa caùc ngheà nghieäp trong töông lai cuøng vôùi khaû naêng trí tueä vaø chí höôùng cuûa tuoåi treû. Ngöôøi giaøu coù khaû naêng chu caâp cho vieäc ñaøo taïo con caùi hoï baát kyø ngheà naøo mieãn laø thanh nieân thích hôïp vôùi ngheà ñoù. Nhöng vôùi moät ngöôøi ngheøo, ngay caû moät ngöôøi haø tieän khieâm nhöôøng khoâng coù ñuû tieàn ñeå cho con anh ta hoïc thaønh baùc só, luaät sö, kyõ sö hay só quan quaân ñoäi tröø khi treû toû ra coù ñuû thoâng minh giaønh hoïc boång cho hoïc sinh gioûi. Anh ta phaûi haøi loøng choïn ngheà nghieäp khieâm toán cho con trai cuûa anh ta. Ngay khi tieàn baïc khoâng phaûi muïc tieâu ñoái vôùi ngöôøi cha, oâng ta cuõng phaûi xem xeùt tieàn ñoà töông lai cuûa caùc ngheà khaùc nhau ñang môû ra tröôùc maét. Coù ngheà ñem laïi cô may cho ngöôøi thoâng minh chaêm chæ tieán thaân, khoâng chæ giaøu coù, maø coøn ñòa vò xaõ hoäi vaø aûnh höôûng chính trò. Trong khi nhöõng ngöôøi khaùc hoaøn toaøn toát ñeïp vaø ñaùng kính laïi khoâng coù gì. Ngöôøi cha hoaëc baûn thaân ngöôøi thanh nieân seõ töï nhieân choïn ngheà ñöa ñeán söï tieán boä. Toùm laïi, chí höôùng cuøng khaû naêng cuûa thanh nieân phaûi cöùu xeùt. Thaät voâ duïng khi gaén mooc vuoâng vaøo loã troøn. Cuõng thaät mô hoà khi baét buoäc ngöôøi luoân baän roän, hoaït baùt, thích cuoäc soáng phieâu löu suoát ñôøi phaûi chòu ngoài baøn giaáy, hoaëc phaûi coá gaéng laøm moät thöông gia ngoaøi öôùc mô vaø yù töôûng cuûa thanh nieân voán coù thieân höôùng ngheä thuaät vieát laùch hoaëc veõ. Tính caùch, sôû thích cuøng vôùi naêng löïc cuûa tuoåi treû caàn phaûi ñöôïc hoïc, cuøng vôùi ngheà ñaõ choïn anh ta döôøng nhö thaønh coâng roài. TÖØ MÔÙI : 1. prospect /'pr4spekt/ (n) : vieãn caûnh, trieån voïng 2. inclination /,1nkl1ne1~n/ (n) : yù höôùng, yù nguyeän 3. knotty problem /'n6ti 'pr6bl6m/ (n) : vaán ñeà khoù khaên 4. right solution /ra1t s6'lu:~n/ (n) : söï giaûi quyeát, chính ñaùng 5. domination /d4m1'ne1~n/ (n) : söï chi phoái, thoáng trò 6. consideration /k6n,s1d6're1~n/ (n) : söï cöùu xeùt, xem xeùt 7. to adapt /6d%pt/ (v) : laøm cho thích öùng - adptation (v) 8. scholarship /'sk4l6~1p/ (n) : hoïc boång ; söï hoïc vaán 9. opportunity /,4p6'tju:n6ti/ (n) : cô hoäi, dòp 10. social status /'s6$~l 'ste1t6s/ (n): ñòa vò xaõ hoäi 11. artistic /@:'t1st1k/ (adj): veà ngheä thuaät, myõ thuaät 12. bent /bent/ (n): khuynh höôùng, sôû thích

104. PROCRASTINATION TÍNH TRÌ HOAÕN (KHAÁT LAÀN) OUTLINE 1. Meaning of procrastination. 2. The opposite of punctuality1 3. Procrastination due to laziness, and to the illusion of unlimited time in the future,. 4. It is "the thief of time". 5. The necessity of cultivating the habit of punctuality. This long word literally means putting "forward" to "to-morrow" ; it is derived from the Latin word, cras, "to-morrow", and the prefix pro, "before" or "forward". Of course it is sometimes necessary and wise to postpone2 a decision or an action, where hasty conclusions would be foolish, but "procrastmation" always means putting things off to to-morrow which ought to be done to-day. It is the fault of dilatoriness3 and laziness, that leads us to shirk4 the doing of present duties and inclines us to defer5 them to some future time. Thus the fault of procrastination is just the opposite of the virtue of punctuality. A punctual6 man takes care to do what has to be done exactly at the right time ; the dilatory7 man never does anything at the right time,but always wants to put it off till tomottow, or next week, or next year. Procrastination, if it is not firmly checked, soon grows into a bad habit, which at last makes the punctual performance8 of daily duties impossible. It may be due to sheer lazinees, and disinclination9 to work when work seems inconvenient, or it may be due to the illusion10 that there will be plenty of time in the future to do all we have to do. This is an illusion, because when we think thus we forget that, even if we shall have more time to-morrow, we shall have more to do then-not only to-morrow's, legitimate11 work, but to-day's work which we have neglected, as well. Every day we put off the work we ought to do, we are piling up an accumulation12 of work for "to-morrow", and we shall at last find that the arrears13 of undone work are too big to overtake14. So in the end, " lazy folks take most pains ". "Procrastination", it is said, " is the thief of time". We have only a limited amount of time at our disposal ; and every hour we waste in idleness, is " stolen " by that thief, procrastination, from our stock. Time wasted is time lost. The lazy man says, "Never do to-day what you can put off till to-morrow". But the wise and busy man takes as his motto the old proverb, " Never put off till to-mottow what you can do to-day ". And the man who systematically clears off the work that belongs to each day as it comes, not only avoids the mental burden15 of unperformed duties, but is also the only man who knows true leisure. For at the end of the day, he can spend what time remains in recreation and enjoyment with a clear conscience, knowing he is well ahead with his work. So we should take as our motto, "Do it now !" Töø daøi coù nghóa ñen laø "ñeå söï vieäc ñöôïc troâi chaûy" ñeán "ngaøy mai". Noù coù nguoàn goác tieáng La Tinh eras coù nghóa laø "ngaøy mai" vaø tieáp ñaàu ngöõ pro "tröôùc ñaây" hoaëc "laïc haäu". Taát nhieân ñoâi khi raát caàn thieát vaø khoân ngoan trì hoaõn moät quyeát ñònh hay moät haønh ñoäng maø neáu ñöa ra keát luaän voäi vaøng seõ ngu ngoác. Tuy nhieân "trì hoaõn" luoân coù nghóa laø

khaát laàn coâng vieäc hoâm nay ñeå laïi ngaøy mai maø ñaùng ra phaûi ñöôïc laøm hoâm nay. Chaäm treã vaø bieáng nhaùc laø loãi laàm seõ ñöa chuùng ta ñeán söï sao laõng khi thöïc hieän boån phaän cuõng nhö xu höôùng khaát laàn cho töông lai. Vì vaäy, caùi loãi khaát laàn khoâng nhöõng ñoái laäp vôùi tính ñuùng giôø. Ngöôøi ñuùng giôø luoân quan taâm ñeán ñieàu phaûi ñöôïc hoaøn taát ñuùng giôø. Ngöôøi chaäm treã khoâng bao giôø hoaøn thaønh coâng vieäc ñuùng giôø giaác, nhöng laïi luoân mong muoán trì hoaõn coâng vieäc ñeán ngaøy mai, tuaàn tôùi hay naêm tôùi. Tính khaát laàn cuoái cuøng seõ laøm maát thôøi gian raát nhieàu cho coâng vieäc haøng ngaøy. Coù theå do tính löôøi bieáng, khoâng coù chí höôùng laøm vieäc luùc coâng vieäc trôû neân baát tieän ; hoaëc do söï aûo töôûng raèng coù raát nhieàu thôøi gian trong töông lai ñeå laøm nhöõng coâng vieäc phaûi laøm. Ñaây laø moät söï aûo töôûng vì khi chuùng ta cho raèng chuùng ta queân ñieàu ñoù ngay caû neáu chuùng ta coù nhieàu thôøi gian hôn vaøo ngaøy mai, chuùng ta seõ coù nhieàu vieäc phaûi laøm hôn, khoâng chæ ngaøy mai, nhöõng coâng vieäc chính ñaùng maø coøn coâng vieäc hoâm nay chuùng ta khoâng ñöôïc laõng queân. Moãi ngaøy, chuùng ta ñeàu trì hoaõn coâng vieäc phaûi laøm, caøng laøm choàng chaát coâng vieäc theâm chæ vì coâng vieäc cuûa "ngaøy mai". Vaø cuoái cuøng chuùng ta nhaän ra raèng coâng vieäc ñoïng öù laïi quaù lôùn khoâng theå giaûi quyeát heát. Roài cuoái cuøng "ngöôøi löôøi bieáng gaùnh moïi noãi ñau". Coù lôøi noùi raèng "tính khaát laàn laø teân troäm thôøi gian". Chuùng ta chæ coù soá thôøi gian giôùi haïn cho vieäc laøm cuûa chuùng ta. Cöù moãi giôø chuùng ta laïi laøm hao phí khi ngoài khoâng, thôøi gian seõ bò ñaùnh caép bôûi caùc oâng troäm, söï trì hoaõn hay töø coå phaàn. Thôøi gian bò laõng phí laø thôøi gian ñaõ ñaùnh maát. Ngöôøi löôøi cho raèng "Ñöøng bao giôø laøm vieäc trong ngaøy hoâm nay", ngöôøi thoâng minh vaø khoân ngoan seõ taïo neân khoâng khí laønh maïnh "Ñöøng bao giôø ñeå ngay mai nhöõng ñieàu baïn coù theå laøm ñöôïc hoâm nay". Vaø ngöôøi saép xeáp coâng vieäc coù heä thoáng theo töøng ngaøy khoâng chæ traùnh khoûi gaùnh naëng tinh thaàn cuûa nhöõng coâng vieäc chöa ñöôïc giaûi quyeát, maø coøn ñem laïi thuù tieâu khieån boå ích. Vì cuoái ngaøy, anh ta coù theå tieâu khieån thôøi gian coøn laïi vôùi löông taâm trong saïch, anh ta laø ngöôøi bieát saép xeáp coâng vieäc. Do vaäy chuùng ta haõy laáy khaåu hieäu : "Laøm vieäc ñoù ngay". TÖØ MÔÙI : 1. punctuality /,p^7kt~u'%l6ti/ (n) : söï ñuùng giôø 2. to postpone /p6'sp6$n/ (v) : hoaõn laïi - postponement (n) 3. dilatoriness /'d1l6t6r16s/ (n) : söï chaäm treå 4. to shirk /~3:k/ (v) : treã naûi, sao laõng 5. to defer /d1'f3:(r)/ (v) : hoaøn laïi, khaát laàn - deferment (n) 6. punctual /'p^7kt~u6l/ (adj) : ñuùng giôø 7. dilatory /'d1l6t6ri/ (adj) : chaäm treã 8. performance /p6'f0:m6ns/ (n) : söï thi haønh, thöïc haønh 9. disinclination /,d1s,1nkl1'ne1~n/ (n) : söï khoâng thích, gheùt, sôï 10. illusion /1'lu:2n/ (n) : aûo töôûng, caûm giaùc sai laàm 11. legitimate /l1d21t1m6t/ (adj) : hôïp phaùp, chaùnh ñaùng 12. accumulation /6,kju:m$ 'le1~n/ (n) : söï tích luõy laïi 13. arrear /6ri6z/ (n) : soá ñoïng laïi, coøn dö laïi 14. to overtake /,6$v6'te1k/ (v) : vöôït ñöôïc, giaûi quyeát ñöôïc 15. mental burden /'mentl 'b3:dn/ (n) : gaùnh naëng trí oùc, söï baän taâm

105. PRESENCE OF MIND SÖÏ NHANH TRÍ OUTLINE 1. Definition. 2. Presence of mind natural to some. 3. Can be learnt by forming the habit of selfcontrol. 4. Livingstone and the lion. "Presence of mind" means keeping cool and collected1 in a sudden emergency2 .It is the opposite, not of absent-mindedness3, but of "losing one's head". The word mind in this phrase means reason ; and so a man who has presence of mind in danger is one who has such control over his nerves and feelings that his reason is not upset, but still directs his actions. People who, as we say, "lose their heads" in an emergency, or so overcome with such strong emotions as fear, anxiety or excitement that their reason is for a time in abeyance4, or " absent", and in consequence they do and say foolish things in their haste and fright. "Presence of mind" is, to some extent5, a gift ; that is, some people have it naturally. While in an accident or in sudden danger, others get flurried6 and excited and carried away by fear they remain cool and calm and are able to make right decisions quickly. Such people are very fortunate ; for in an emergency, presence of mind may save a man from taking a false step which might mean ruin7. But all are not so fortunate. The natural thing with nervous people is to "lose their heads" in an accident or sudden crisis8. It is, however, possible for even nervous and excitable people to cultivate presence of mind. though it is not easy. The great thing is constantly to practise controlling the emotions9. We must deliberately check and restrain ourselves from being carried away by our feelings-such as anger fear, anxiety, excessive sorrow or hilarious10 joy. If we thus form a habit of self-restraint, we shall be all the better11 able to keep cool and calm in the face of12 danger. A good example of the value of presence of mind is the story of Dr. Livingstone, the famous African missionary and explorer, who, when struck down by the sudden leap of a lion in the forest, had the presence of mind to lie perfectly still on the ground. The result was that the lion, thinking he was dead, left him and stalked13 away. If Livingstone had in his fear struggled or tried to get away, he would undoubtedly have been killed at once by the beast. "Nhanh trí khoân" coù nghóa traán tónh trong luùc khaån caáp. Ñieàu naøy noù ñoái laäp vôùi tính thaát thaàn. Theá giôùi naøy, töø "mind" trong thaønh ngöõ naøy coù nghóa "lyù trí". Vaø ngöôøi coù ñaàu oùc ñang suy sup tinh thaàn ñeàu traûi qua nhöõng luùc caêng thaúng vaø tình caûm ñoù vaø vaãn höôùng daãn haønh ñoäng anh ta. Ngöôøi nhö chuùng ta ta noùi "ñaùnh maát bình tónh" luùc khaån caáp hoaëc traûi qua nhöõng tình caûm sôï haõi maïnh meõ, lo laéng hay bò kích ñoäng ñeán ñoä lí trí phaûi ngöng hoaït ñoäng trong moät thôøi gian hay "vaéng baët", ñöa ñeán haäu quaû hoï laøm vaø noùi ñieàu ngu ngoác vôùi söï voäi vaøng vaø sôï haõi. "Nhanh trí khoân" ôû chöøng möïc naøo ñoù laø thieân phuù. Vì coù ngöôøi coù noù töï nhieân baåm sinh. Trong khi coù moät tai naïn hay moái nguy baát ngôø laøm ngöôøi khaùc luoáng cuoáng, bò kích ñoäng vaø xua tan noãi sôï haõi khieán hoï bình tónh vaø quyeát ñònh ñuùng nhanh choùng. Ngöôøi nhö theá

raát may maén, trong tröôøng hôïp khaån caáp, "nhanh trí khoân" coù theå tieát kieäm nhöõng böôùc thöøa maø coù theå laøm hoûng vieäc. Nhöng taát caû ñeàu khoâng ñöôïc may maén. Ñieàu töï nhieân ñeán vôùi ngöôøi noân noùng "ñaùnh maát lí trí" trong caùc nguy cô baát ngôø hay tai naïn. Tuy nhieân, ngay caû ngöôøi kích ñoäng lo laéng ñeå nuoâi döôõng trí khoân nhanh nhaïy maëc daàu khoâng deã. Ñieàu lôùn lao laø lieân tuïc thöïc hieän vieäc kieåm soaùt tình caûm. Chuùng ta phaûi deø daët kieåm tra vaø kieàm cheá söï tình caûm cuûa nhöõng tình caûm nhö sôï haõi, lo laéng, buoàn quaù ñoä hay nieàm vui söôùng. Vì vaäy neáu chuùng ta taïo thoùi quen töï cheá, chuùng ta caøng ôû theá lôïi coù khaû naêng giöõ vöõng tinh thaàn khi ñoái khaùng vôùi hieåm nguy. Moät ví duï ñieån hình cuûa nhanh trí khoân laø caâu chuyeän cuûa Dr.Livingstone, voán laø nhaø truyeàn giaùo ñoàng thôøi laø nhaø thaùm hieåm Myõ löøng danh ñaõ giuïc giaõ tröôùc cuù nhaûy baát ngôø cuûa sö töû trong röøng nhôø lanh trí oâng naèm baát tænh döôùi ñaát. Keát quaû la sö töû cho raèng oâng ñaõ cheát, boû ñi. Neáu Livingstone sôï haõi vaø coá xua tan noãi sôï haõi aáy, coù leõ oâng ñaõ bò sö töû nuoát soáng töø ñôøi naøo. TÖØ MÔÙI : 1. collected /'k4lekt1d/ (adj) : bình tónh, chaán tònh 2. emergency /'im3:d26nsi/ (n) : luùc khaån caáp, nguy cô 3. absent-mindedness /%b'sent 'ma1ndidn6s/ (n) : söï ñaõng trí, thaát thaàn 4. abeyance, in abeyance /6'be16ns/ : ngöng laïi, taïm thôøi khoâng duøng 5. to some extent /s6m 1sk'tent/ : cho tôùi phaïm vi naøo ñoù 6. flurried /'fl^rid/ (adj) : luoáng cuoáng 7. ruin /'ru:1n/ (n) : söï ñoå xuïp, tieâu dieät, hoûng vieäc 8. crisis /'kra1sis/ (n) : côn khuûng hoaûng, nguy cô 9. emotion /1'm6$~n/ (n) : söï xuùc ñoäng 10. hilarious /h1'le6ri6s/ (adj) : khoaùi trí, sung söôùng, cao höùng 11. all the better /0:l 56 'bet6(r)/ : caøng (ôû theá lôïi) 12. in the face of /1n 56 fe1s 6v/ : tröôùc maét..., ñoái khaùng vôùi... 13. to stalk /st0:k/ (v) : ñi ñuûng ñænh, böôùc ñi

106. LUCK SÖÏ MAY RUÛI OUTLINE 1. No such thing as chance. 2. The idea of "chance" due to ignorance. 3. Ignorance produces superstition. 4. Good luck largely the result of wise effort, hard work and enterprise. Modern science has taught us that nothing happens by chance1. Everything is the effect of some cause, even though we may not be able to discover what that cause is. Not a leaf falls to the ground, not a wind blows, not a flower opens, without a reason. There is really, then, no such thing as chance, But we still use the word to describe happenings the reason of which we do not know ; and when such apparently causeless happenings are favourable2 to our interests we say they are lucky ; when unfavourable, we say they are unlucky. All gambling games are games of chance, because they are decided not by skill or forethought3, but simply by the happening of something which we cannot control, like the fall of a coin or the turning up of a certain card. No doubt there is a reason why, when we spin a coin, it is sometimes "heads4 and sometime" tails5. But if we play fairly, we cannot discover that reason, and so we cannot control the fall of the coin. So we say that its turning up heads or tails is simply a matter of luck or chance. Now ignorance always produces superstition. When people do not know why a thing happens in a certain way, they attribute6 its happening to good or bad luck. People to whom pleasant things often happen, are called "lucky" men ; and those who are always meeting with misfortune are called "unlucky", as if there were something in the people themselves that attracted good or bad fortune. When folk have once got this idea of good and bad luck into their heads, they believe in all kinds of silly superstitions, and really think that inanimate7 things can bring them good fortune or bad fortune. Such people are really nervous, if the salt is upset on the table in their direction, if they sleep in a room numbered 13 at a hotel, if they pass under a ladder, or see the new moon through glass. These things, for no reason at all, are supposed to bring bad luck. Now of course all such superstitions are pure nonsense, and no educated person should bother about them for a moment. There is really no such thing as luck or chance ; and only foolish people waste their lives in waiting for a miracle8 of good luck to bring them a fortune. The wise man will try to attain it by hard work, wise effort and enterprise, and leave nothing to chance. Most of the people who are called "lucky" have good fortune because they work for it ; and socalled "unlucky men" miss it because they are lazy or stupid. Khoa hoïc hieän ñaïi chuùng ta raèng khoâng coù vieäc gì xaûy ñeán moät caùch ngaãu nhieân. Moïi vaät ñeàu laø haäu quaû cuûa moät nguyeân nhaân naøo ñoù, ngay caû maëc daàu chuùng ta khoâng theå khaùm phaù ñieàu noù taïo neân. Moät chieác laù rôi xuoáng maët ñaát, moät laøn gioù thoåi qua, moät boâng hoa nôû roä ñeàu coù nguyeân nhaân cuûa noù. Do ñoù khoâng theå coù nhöõng söï vieäc ngaãu nhieân. Tuy nhieân chuùng ta vaãn duøng töø moâ taû nhöõng vieäc ñang dieãn ra nhö laø nguyeân nhaân cuûa ñieàu ta khoâng bieát. Ñoàng thôøi khi nhöõng söï vieäc xaûy ra khoâng roõ nguyeân nhaân coù lôïi cho quyeàn

lôïi cuûa chuùng ta, chuùng ta noùi raèng hoï may maén. Khi ñieàu baát lôïi xaûy ra chuùng ta cho raèng hoï gaëp ruûi ro. Taát caû caùc troø chôi ñeàu laø nhöõng troø chôi may maén, bôûi noù khoâng ñöôïc chæ ñònh bôûi kyõ naêng hay döï töôûng, maø chæ ñôn giaûn nhöõng gì xaûy ra chuùng ta khoâng theå kieåm soaùt ñöôïc nhö söï rôùt xuoáng cuûa ñoàng tieàn hay uùp ngöûa cuûa con baøi. Coù nguyeân nhaân roõ raøng taïi sao vaø khi naøo chuùng ta quay ñoàng tieàn, ñoâi khi "ngöûa" vaø ñoâi khi "saáp". Nhöng neáu chuùng ta chôi coâng baèng, chuùng ta coù theå khaùm phaù ra nguyeân nhaân. Do ñoù chuùng ta khoâng theå kieåm soaùt ñoàng tieàn rôi xuoáng, vaø chuùng ta noùi raèng maët ngöûa hay maët saáp ngöûa cuûa noù ñôn giaûn laø vaán ñeà may hay ruûi. Ngaøy nay, ngu doát luoân saûn sinh meâ tín. Khi ngöôøi ta khoâng bieát lyù do taïi sao moät vaät xaûy ra theo moät caùch naøo ñoù, hoï lieàn gaùn cho vieäc xaûy ra ñoù vaän may hay vaän ruûi. Ngöôøi thöôøng hay gaëp nhöõng vieäc lyù thuù ñöôïc goïi laø ngöôøi "may maén", ñoàng thôøi ngöôøi luoân gaëp chuyeän khoâng may ñöôïc goï laø "ruûi ro". Nhö theå laø ñieàu gì trong con ngöôøi hoï loâi cuoán ñieàu toát hay ñieàu xaáu. Khi anh ta coù yù töôûng veà vaän toát, xaáu trong ñaàu, hoï tin vaøo nhöõng caâu chuyeän meâ tín ngaây ngoâ ñoàng thôøi hoï thaät söï cho raèng nhöõng vaät voâ tri coù theå ñem ñeán ñieàu toát hoaëc ñieàu xaáu. Nhöõng ngöôøi nhö theá roõ thaät laø taâm thaàn. Giaû söû laøm ñoå muoái treân baøn theo höôùng ngoài cuûa hoï, giaû söû hoï nguû trong phoøng soá 13 ôû khaùch saïn, raèng hoï ñi döôùi caùi thang hay nhìn thaáy maët traêng qua kính ñeàu ñöôïc xem daáu hieäu ruûi ro, vì nhöõng ñieàu naøy khoâng coù moät lyù do chính ñaùng. Dó nhieân giôø ñaây toaøn boä nhöõng ñieàu meâ tín ñoù ñieàu voâ nghóa, ñoàng thôøi ngöôøi khoâng coù hoïc thöùc laøm phieàn hoï giaây laùt. Thaät ra khoâng coù ñieàu may ruûi. Chæ coù ngöôøi ngu doát ñeå phí cuoäc soáng cuûa hoï trong vieäc chôø ñôïi pheùp laï cuûa vaän may ñem ñeán. Ngöôøi khoân ngoan seõ coá ñaït ñöôïc ñieàu hoï muoán baèng coâng söùc cuûa hoï, baèng noå löïc khoân ngoan vaø baèng söï nghieäp ngöôøi ta ñeo ñuoåi, ñoàng thôøi khoâng ñeå laïi ñieàu gì goïi laø may maén. Gaàn nhö ngöôøi "may maén" coù vaän may bôûi hoï laøm vì noù, vaø ngöôøi "khoâng may" boû lôõ noù vì hoï löôøi bieáng vaø meâ muoäi. TÖØ MÔÙI : 1. by chance /ba1 t~@:ns/ : ngaãu nhieân, tình côø 2. favourable /'fe1v6r6bl/ (adj) : coù lôïi, thuaän lôïi 3. forethought (n) : - söï nghó tröôùc, döï töôûng 4. head /hed/ (n) : maët ngöûa (cuûa ñoàng tieàn) 5. tail /te1l/ (n) : maët xaáp (cuûa ñoàng tieàn) 6. to attribute /6'tr1bju:t/ (v) : quy cho, ñoå cho, gaùn cho 7. inanimate /1n%n1m6t/ (adj) : voâ tri giaùc, khoâng soáng ñoäng 8. miracle /'m1r6kl/ (n) : pheùp laï

107. RIVERS AND THEIR USES SOÂNG NGOØI VAØ COÂNG DUÏNG CUÛA NOÙ OUTLINE 1. Drainage1. 2. Production of fertile soil. 3. Irrigation. 4. Navigation. 5. Beauty. The most obvious2 use of a river is the conveyance3 of surplus4 rain-water5 off the land to the sea. A river is, indeed, a great drain6 on a large scale7 , serving the same purpose for a large country which the drains and gutters8 and water-channels9 constructed by man serve for a town. But for the drains, the town would be periodically10 flooded ; and but for11 the rivers, whole countries would be submerged12 under water. But rivers do much more than this. They rise in the mountains, and all the streams and mountain torrents13 which feed them carry down rock and sand and soil from the mountain sides ; and when these rushing rivers reach the plains and their waters move slowly across the great levels14, all this solid matter sinks to the bottom and is deposited as fertile soil. Some of the most fertile areas of land, like the Gangetic Plain in India, and, in Egypt, the valley of the Nile, have been created in this way by great rivers. And in a smaller way all rivers are constantly bringing fresh fertile soil to the fields of the cultivators. In a dry country like India, rivers are the sourse of the wonderful irrigation system, which has turned deserts into smiling gardens and productive farms. In the Punjab, for example, the water of its Five Rivers, which used to run away uselessly to the sea, is now distributed by a net work of canals (the most wonderful in the world) over vast areas, reclaiming15 millions of acres of desert. Of them the words of the ancient Hebrew prophet may well be quoted :- "The wilderness and the solitary place shall be glad for them. And the desert shall rejoice and blossom as a rose" Rivers,too, are important as highways16. Before the introduction of railways, the large rivers of a country were a very necessaty means of communication, especially when roads were few or bad. And even now, the traffic on navigable17 rivers is considerable18 and important. AÏn immense amount of merchandise19 is carried up and down the rivers by steamships, sailing-boats, and slow-moving barges20. Any one who has seen a river like the Ganges in India or the Mississippi in America, will realise that navigation is still an important use of rives. Finally, there is the beauty of rivers-and beauty has an important use, in giving mem pleasure and ennobling thoughts and feelings. Think of the wild beauty of the foaming21 mountain torrent, the quiet, restful beauty of the placid22 river in a fertile land, the grand and majestic beauty of the great river rolling, unhurried but unpausing, to the great ocean ! The earth without its rivers would lose half its beauty. Coâng duïng gaàn guõi nhaát cuûa soâng ngoøi laø chuyeån vaän löôïng nöôùc möa coøn laïi ra bieån. Soâng ngoøi thaät söï laø moät oáng maùng khoång loà coù cuøng moät muïc ñích vôùi coáng, raõnh daãn nöôùc vaø soâng ñaøo ñöôïc thieát keá nhaèm phuïc vuï ôû thaønh phoá. Nhöng ñoái vôùi maùng nöôùc,

thaønh phoá ñoâi khi seõ coù nhöõng traän luït ñònh kyø ; vaø neáu khoâng coù soâng ngoøi caû nöôùc seõ bò chìm trong bieån nöôùc. Tuy nhieân soâng ngoøi laøm nhieàu vieäc hôn theá nhieàu. Treân nuùi, nöôùc ôû soâng ngoøi thöôøng daâng cao, taát caû suoái vaø doøng nöôùc treân nuùi seõ nuoâi döôõng caây coái mang ñaù soûi, ñaát caùt töø hai beân söôøn nuùi xuoáng ñoàng baèng. Nöôùc soâng hoà chaûy chaäm qua nhöõng vuøng ñaát baèng phaúng. Toaøn boä chaát buøn laéng ñoïng döôùi ñaùy bieån saâu, thaønh ñaát buøn maøu môû. Moät soá vuøng ñaát maøu môõ nhö ñoàng baèng Gangetic ôû AÁn Ñoä, ôû Ai Caäp, vaø thung luõng soâng Nile ñeàu ñöôïc neân bôûi caùc soâng ngoøi lôùn baèng phöông phaùp töông töï. Ñoàng thôøi, caùc soâng ngoøi lieân tuïc ñem ñaát phuø sa maøu môõ ñeán caùc caùch ñoàng cuûa ngöôøi troàng troït. ÔÛ moät nöôùc khoâ caèn nhö AÁn Ñoä, soâng ngoøi laø nguoàn nöôùc töôùi lôùn lao, ñaõ bieán caùc sa maïc thaønh nhöõng khu vöôøn baùt ngaùt vaø cuøng nhöõng noâng traïi phì nhieâu. Laáy ví duï ôû trang traïi Punjab nöôùc ôû naêm soâng ngoøi thöôøng chaûy ra bieån voán ñöôïc moät maïng löôùi keânh ñaøo cung caáp (ñieàu kyø laï nhaát treân theá giôùi) traûi khaép caùc vuøng baùt ngaùt canh taùc haøng trieäu hecta ôû vuøng sa maïc. Khi noùi veà ñieàu naøy, nhöõng lôøi tieân tri cuûa Hebrew xa xöa ñöôïc trích daãn vuøng ñaát hoang vu, vaéng veû seõ laø nôi ñem laïi haïnh phuùc cho ngöôøi canh taùc. Ñoàng thôøi sa maïc seõ ñem laïi nieàm vui vaø nôû roä nhöõng boâng hoàng". Soâng ngoøi ñoái vôùi giao thoâng cuõng raát quan troïng. Tröôùc khi coù ñöôøng ray nhöõng soâng ngoøi lôùn trong nöôùc laø nhöõng phöông tieän quan troïng cho vieäc giao löu, ñaëc bieät laø khi ñöôøng phoá coøn ít vaø toài teä. Vaø thaäm chí ngaøy nay, giao thoâng haøng haûi ñaùng ñöôïc quan taâm vaø caàn thieát. Soá löôïng haøng khoång loà ñöôïc chôû qua laïi treân soâng baèng nhöõng con thuyeàn chaïy hôi nöôùc, thuyeàn buoàm cuøng nhöõng xaø lan chuyeân chôû haøng hoùa. Nhöõng ai ñaõ nhìn thaáy con soâng nhö soâng Ganges ôû AÁn Ñoä hay mississippi ôû Chaâu Myõ seõ hieåu ngay raèng ngaønh haøng haûi vaãn laø phöông tieän quan troïng cuûa soâng ngoøi. Cuoái cuøng, coù nhöõng caùi ñeïp cuûa soâng ngoøi, vaø caùi ñeïp ñoù coù coâng duïng quan troïng trong vieäc ñem laïi cho con ngöôøi nieàm vui cuøng nhöõng tö töôûng cao quí vaø nhöõng tình caûm toát ñeïp. Noùi ñeán veû ñeïp hoang sô cuûa nhöõng gioøng thaùc suûi boït, cuûa söï yeân tónh, ñeán veû ñeïp bình yeân cuûa doøng soâng phaúng laëng treân vuøng ñaát phì nhieâu, hay caùi ñeïp huyeàn aûo bao la cuûa doøng soâng gôïn soùng nhaáp nhoâ nhòp nhaøng khoâng voäi vaõ maø cuõng khoâng ngöøng nghæ ñeán vôùi ñaïi döông meânh moâng ! Traùi ñaát seõ ñaùnh maát ñi moät nöûa veû ñeïp cuûa noù neáu thieáu nhöõng doøng soâng nhö vaäy ! TÖØ MÔÙI : 1. drainage /'dre1n1d2/ (n) : vieäc ruùt nöôùc ra khoûi ruoäng ; phoùng thuûy, thaùo nöôùc 2. obvious /'4bvi6s/ (adj) : hieån nhieân 3. conveyance /k6n've16ns/ (n) : chuyeån vaän, di chuyeån 4. surplus /'s3:pl6s/ (n) : thaëng dö 5. rain-water /'re1n w0:t6(r)/ (n) : nöôùc möa 6. drain /dre1n/ (n) : coáng, maùng daãn nöôùc 7. on a large scale /on 6 l@:d2 ske1l/ (n) : treân phaïm vi lôùn, ñaïi qui moâ 8. gutter /'9^t6r/ (n) : raõnh daãn nöôùc 9. water-channel /'w0:t6 't~@:nsl/ (n) : vaän haø, soâng ñaøo 10. periodically /,p16ri'4d1kli/ (adv) : ñònh kyø, cöù tôùi thôøi kyø 11. but for /b6t f6(r)/ : neáu khoâng coù 12. to submerge /s6b'm3:d2/ (v) : laøm chìm xuoáng nöôùc 13. torrent /'t6r6nt/ (n) : gioøng nöôùc

14. level /'levl/ (n) : ñoàng baèng, ñaát phaúng 15. to reclaim /r1'klem/ (v) : xöû duïng ñöôïc vaøo vieäc canh taùc 16. highway /'ha1we1/ (n) : coâng loä, ñaïi loä, giao thoâng 17. navigable /'n%v196bl/ (adj) : coù theå thoâng haøng, thuyeàn beø ñi qua ñöôïc 18. considerable /k6n's1d6r6bl/ (adj) : ñaùng keå, troïng yeáu 19. merchandise /'m3:t~6nda1z/ (n) : haøng hoùa, thöông phaåm 20. barge /b@:d2/ (n) : xaø lan chuyeân chôû haøng hoùa 21. foaming /f6$m17/ (adj): suøi boït, laøm noåi boït

108. NOTHING VENTURE, NOTHING HAVE ÑÖÔÏC AÊN CAÛ, NGAÕ VEÀ KHOÂNG OUTLNE 1. "Safety first1" not a good motto. 2. What the world owes to the adventurous. (a) Columbus2 (b) The prophets. (c) Simpson and chloroform3. (d) Business enterprise. 3. No great attainments possible without taking risks. Some years ago a society was started in England with the purpose of teaching children and adults practical ways of taking care of themselves. avoiding accidents, and safeguarding4 their health. It took as its motto. "Safety first !" Kept within proper limits, the idea was a good one ; for caution, prudence and carefulness are necessary virutes. But they can be carried to excess and then they become vices-timidity, selfishness and meanness. For after all, safety is not the most important thing in life, and it is a mistake to put it first. It has not been the safe, prudent and cautious people who have helped forward the progress of mankind, so much as the adventurous-the pioneers who, taking their lives in their hands, have explored unknown lands, discovered new truths, and led the van5 of progress. If the motto of Christopher Columbus had been "Safety first !" America would never have been discovered. Thinking little of safety, he dared much, and at the risk of losing life and all, set out in a cockle-shell6 across an unknown ocean. If prophets like Buddha, Jesus Christ and Muhammad had put safety first, the world would never have been lifted nearer God by their great teachings and religion. They were content to face persecution and lose all for what they believed to be the truth. If Dr.Simpson had thought of his own safety, countless7 sufferers would have died, or at best had to suffer agonies8 under the surgeon's knife. The story of his discovery of chloroform is a romance of medical science. He had been for long experimenting with various drugs in his search for an anaesthetic9, when one evening he and two friends decided to try the effects of chloroform on themselves. They did not know what the effects of the fumes10 would be but they knew they might be fatal. Yet they deliberately inhaled them, and became unconscious. When they awoke, they were lying on the floor, prostrate11. From this dangerous experiment came the discovery of the merciful anaesthetic that enables surgeons to perform safely operations impossible before. So, in business life, it is enterprise, the willingness to take risks, the adventurous spirit12, that leads to the building up of great concerns13 and great fortunes. Any man who wants to win fame, wealth, power, or position, or longs14 to abolish public abuses, introduce reforns, or accomplish any great purpose, must be prepared to take risks. The timid, hesitating15, over-cautious person will get little out of life ; but the daring and adveturous will get much. This does not mean that rashness and fool-

hardiness16 are good things, for a wise prudence is necessary in the most daring adventure : but it does mean that if you venture nothing, you will have nothing. Caùch ñaây vaøi naêm, ôû Anh ñaõ baét ñaàu moät xaõ hoäi môùi nhaèm muïc ñích daïy treû con vaø ngöôøi lôùn thöïc haønh vieäc töï chaêm soùc laáy baûn thaân hoï haàu traùnh nhöõng söï vieäc xaûy ra tình côø vaø baûo veä söùc khoûe. Anh quoác ñöa ra khaåu hieäu "An toaøn tröôùc heát !" Haõy giöõ gìn trong giôùi haïn cho pheùp. YÙ kieán naøy raát hay, bôûi vì tính löu taâm, ñeà phoøng vaø thaän troïng laø nhöõng ñöùc tính caàn thieát. Nhöng khi chuùng ñöôïc cö xöû quaù möùc trôû neân haønh ñoäng heøn nhaùt, ích kyû vaø ti tieän. Toùm laïi, an toaøn khoâng phaûi laø ñieàu quan troïng nhaát trong cuoäc soáng, noù laø moät loãi laàm hay maéc phaûi neân phaûi ñaët haøng ñaàu. Nhöõng ngöôøi ñi ñaàu ñem laïi söï tieán boä cho nhaân loaïi nhö nhöõng nhaø thaùm hieåm, nhöõng ngöôøi tieân phong, ñaõ quyeát ñònh cuoäc soáng cuûa hoï, ñaõ thaùm hieåm nhöõng vuøng ñaát môùi, khaùm phaù ra chaân lí môùi vaø ñöa ñeán söï tieán boä haøng ñaàu. Hoï ñaâu phaûi laø ngöôøi caàu toaøn, caåu thaän vaø ñeà phoøng ! Neáu khaåu hieäu cuûa Christopher Columbus laø "an toaøn tröôùc heát !" Chaâu Myõ seõ khoâng bao giôø ñöôïc khaùm phaù. Haàu nhö khoâng nghó ñeán söï an toaøn, oâng ñaõ daùm lieàu maïng soáng, vaø töø boû taát caû, ra ñi treân moät chieác thuyeàn nhoû vöôït qua chaâu ñaïi döông chöa ai ñaët chaân ñeán. Neáu caùc nhaø tieân tri nhö Phaät, Chuùa Gieâsu vaø Mahamet ñöa söï an toaøn leân haøng ñaàu, theá giôùi naøy seõ chaúng bao giôø ñöôïc naâng leân gaàn vôùi Chuùa baèng nhöõng lôøi giaùo huaán vaø toân giaùo. Hoï haøi loøng ñoái ñaàu vôùi thöû thaùch vaø ñeå laïi taát caû vì ñieàu hoï tin laø chaân lí laø söï thaät ! Neáu Dr. Simpson nghó ñeán söï an toaøn caù nhaân, voâ soá nhöõng ngöôøi ñau khoå ñaõ cheát neáu khoâng hoï phaûi chòu ñau khoå cuøng cöïc döôùi con dao moå cuûa baùc só. Caâu chuyeän khaùm phaù ra thuoäc meâ chloroform laø moät saùng cheá y khoa ñaày laõng maïn. OÂng ñaõ laøm cuoäc thí nghieäm vôùi caùc loaïi thuoäc khaùc nhau haàu tìm ra moät loaïi thuoác meâ. Moät buoåi toái noï, oâng cuøng hai ngöôøi baïn quyeát ñònh thöû xem hieäu quaû cuûa chloroform. Hoï quaû thaät khoâng bieát taùc duïng cuûa hôi thuoác boác ra nhö theá naøo nhöng hoï bieát chuùng coù theå gaây cheát ngöôøi. Tuy nhieân hoï thaän troïng hít hôi thuoác, theá laø hoï baát tænh. Khi tænh daäy hoï ñang naèm xaáp treân neàn nhaø. Töø thí nghieäm nguy hieåm naøy ñaõ ñöa ñeán phaùt minh ra loaïi thuoác meâ kì dieäu cho pheùp caùc baùc só phaãu thuaät tieán haønh coâng vieäc moå xeû ñöôïc an toaøn maø tröôùc ñaây khoâng heà coù. Trong ñôøi soáng kinh doanh. caàn phaûi coù loøng duõng caûm, söï saün saøng lieàu lónh cuøng vôùi tinh thaàn maïo hieåm môùi ñöa ñeán thang söï nghieäp lôùn vaø nhöõng vaän may lôùn. Ngöôøi muoán coù danh voïng, giaøu coù, quyeàn löïc hay ñòa vò hay nhöõng khao khaùt nhaèm ñaùnh ñoå nhöõng laïm duïng phoå bieán lan traøn, aùp duïng caùc hình thöùc caûi caùch hay hoaøn thaønh caùc muïc ñích lôùn lao ñeàu phaûi trang bò söï lieàu lónh. Ngöôøi coù tính heøn nhaùt, do döï, hay tæ mæ seõ khoù thaønh coâng. Nhöng vôùi nhöõng ngöôøi taùo baïo coù tinh thaàn maïo hieåm seõ gaët haùi ñöôïc nhieàu. Ñieàu naøy khoâng coù nghóa raèng tính haáp taáp cuøng vôùi tính höõu duõng voâ möu laø nhöõng tính toát, bôûi vì söï caån thaän khoân ngoan laø ñieàu caàn thieát trong cuoäc phieâu löu ñaày gan daï. Tuy nhieân noù thaät söï khoâng coù yù raèng neáu baïn khoâng lieàu lónh, baïn seõ khoâng ñöôïc ñieàu gì. TÖØ MÔÙI : 1. Safety first /'seifti f6:st/ : an toaøn tröôùc heát People to whom pleasant things often happen, are called "lucky" men ; and those who are always meeting with misfortune are called "unlucky", as if there were something in the people themselves that attracted good or bad fortune. When folk have once got this idea of good and bad luck into their heads, they believe in all kinds of silly superstitions,

and really think that inanimate8 things can bring them good fortune or bad fortune. Such people are really nernous, if the salt is upset on the table in their direction, if they sleep in a room numbered 13 at a hotel, if they pass under a ladder, or see the new moon through glass. These things, for no reason at all, are supposed to bring bad luck. 2. Columbus /'kl4r6f0:m/ (n) : Christopher Columbus, Genocse ngöôøi ñaõ khaùm phaù ra chaâu Myõ naêm 1492. (1446-1506) 3. chloroform (n) : chaát cô lô roâ fom, moät thöù thuoác meâ 4. to safe-guard /'se1f9@:d/ (v) : baûo veä, gìn giöõ 5. van /v%n/ (n) : tieân phong ; chieác xe chôû haøng 6. cockle-shell /'k4kl ~el/ (n) : thuyeàn nhoû 7. countless /'ka$ntl6s/ (adj) : voâ soá, voâ vaøn voâ soá, raát nhieàu 8. agony /'%96ni/ (n) : söï ñau ñôùn (tôùi cöïc ñoä) 9. anaesthetic /,%'nis'86tic/ (n) : thuoác meâ (duøng khi giaûi phaãu) 10. fume /fju:m/ (n) : hôi, hôi boác ra 11. prostrate /'pr4stre1t/ (adj) : naèm xaáp, baát tænh nhaân söï 12. adventurous spirit /6dvent~6r6s 'sp1r1t/ (n) : tinh thaàn maïo hieåm 13. concern /k6n's3:n/ (n) : cô côû, söï nghieäp 14. to long /l0:7/ (v) : ao öôùc, mong moûi, khao khaùt 15. hesitating /'hez1te1t17/ (adj) : do döï, baát quyeát 16. fool-hardiness /'fu:l h@:d1n6s/ (n) : tính höõu duõng voâ möu

109. NECESSITY IS THE MOTHER OF INVENTION CAÙI KHOÙ LOÙ CAÙI KHOÂN OUTLINE 1. Meaning of the old saying. 2. Examples : (a) Invention of language, writing and printing. (b) Invention of traps and weapons in hunting. (c) Invention of clothes and houses. (d) Invetion of tools and methods of agriculture. (e) Invention of boats and ships. 3. Necessity a stern but beneficent teacher. This old saying means that there is nothing like a pressing and urgent need for setting people's wits to work to find a way of meeting it. If we could get all we want from nature we should not bother to invent anything ; as we can't, we are forced to find out ways and means of satisfying our desires. Hundreds of illustration of this could be given. In the early ages of mankind, the necessity of communicating with one another led men to the invention of languages. Later, the necessity of keeping some record of what they did not want to forget, led to the invention of writing . Later still, the necessity of spreading news and knowledge more widely and quickly, led to the invention of printing1. Again, in the hunting stage of mankind the necessity of getting food to eat led to all kinds of traps and snares2 and tricks for catching wild animals, and to the making of weapons like the throwing-spear, the sling3, the boomerang4 and the bow and arrows, for killing game at a distance. In cold climates, the necessity of preserving life against the cold, led to the invention of making clothes out of skins of animals, and then to the invention of instruments for making cloth, such as the spinning wheel and the weaver's loom5 ; also to the art of buiding houses to protect men from the inclement6 weather. When men found that they could not support life by hunting, they discoverd the way of taming certain wild animals and keeping them in herds and flocks for food-the pastoral stage7. And the necessity for a regular supply of vegetable food, led to the agricultural stage, when men learnt to cultivate the ground and grow crops. For cultivation, they had to invent instruments for breaking up the soil, like spades and ploughs, and to find ways of enriching and irrigating their land. People that had exhausted the resources of a land, were forced to migrate ; but great seas divided them from more fertile countries. They were obliged to find some way of crossing the sea : and this necessity led to the invention of canoes8, boats and ships. So one might go on to the great and marvellous inventions of modern times. Of course not all inventions have been due to necessity ; but necessity a stern but beneficent mistress, has taught men to use their brains and develop their minds, and toñay the inventive faculty in man is so highly developed that he goes on inventing for the joy of it. Lôøi noùi naøy coù nghóa raèng khoâng coù moät ñieàu gì nhö moät nhu caàu thuùc eùp trí khoân con ngöôøi hoaït ñoäng haàu tìm ra moät phöông caùch ñeå ñaït ñöôïc ñieàu mong muoán. Neáu chuùng ta

coù khaû naêng gaët haùi ñöôïc nhöõng ñieàu ta mong muoán töø thieân nhieân, chuùng ta khoâng caàn phaûi giaønh thôøi gian ñeå phaùt minh ra baát kyø ñieàu gì. Khi chuùng ta khoâng coù khaû naêng, chuùng ta buoäc phaûi tìm caùch vaø phöông tieän laøm thoûa maõn nhöõng mong muoán cuûa chuùng ta. Haøng traêm caùi minh hoïa kieåu naøy ñöôïc ñöa ra. ÔÛ caùc thôøi kyø ñaàu cuûa lòch söû nhaân loaïi, nhu caàu giao löu ñöa ñeán phaùt minh ra ngoân ngöõ. Sau ñoù, söï caàn thieát phaûi coù nhaèm löu giöõ nhöõng ñieàu ngöôøi ta khoâng muoán queân daãn ñeán phaùt minh ra chöõ vieát. Sau ñoù nöõa, vì muoán loan truyeàn thoâng tin vaø kieán thöùc saâu roäng, nhanh choùng, con ngöôøi ñaõ khaùm phaù ra thuaät aán loaùt. Trôû laïi thôøi kyø saên baén cuûa loaøi ngöôøi, do nhu caàu thöïc phaåm ñeå aên ñaõ ñöa ñeán caùc loaïi baãy cuøng caùc caïm baãy vaø caùc troø löøa phænh haàu baét thuù hoang, ñoàng thôøi daãn ñeán vieäc cheá ra vuõ khí nhö lao, noû, bumôraêng cuøng caùi cung vaø muõi teân nhaèm baét thuù ôû ñaèng xal. Vaøo thôøi tieát laïnh, nhu caàu choáng laïnh haàu baûo veä cuoäc soáng ñöa ñeán vieäc may maëc baèng da thuù. Vaø sau ñoù laø vieäc cheá ra duïng cuï ñeå may maëc nhö sa keùo sôïi vaø maùy deät cho thôï deát, cuøng vôùi ngheä thuaät xaây nhaø nhaèm giuùp con ngöôøi choáng laïi vôùi thôøi tieát khaéc nghieät. Khi con ngöôøi khaùm phaù ra raèng hoï khoâng theå ñaûm baûo ñôøi soáng baèng vieäc saên baén ñöôïc nöõa, môùi tìm caùch thuaàn hoùa moät soá thuù hoang vaø giöõ laïi nuoâi döôõng laøm thöïc phaåm. Ñaây chính laø thôøi ñaïi chaên muïc suùc. Ñoàng thôøi nhu caàu rau quaû phaûi coù thöôøng xuyeân ñöa ñeán thôøi ñaïi noâng nghieäp khi con ngöôøi ñaõ bieát troàng troït vaø phaùt trieån vuï muøa. Ñoái vôùi vieäc canh taùc, hoï phaûi tìm caùch cheá ra caùc coâng cuï laøm vöõa ñaát nhö caùi mai, caùi caøy, roài phaûi tìm caùch laøm ñaát theâm maøu môõ vaø theâm aåm xoáp. Con ngöôøi ñaõ meät moûi vôùi caùc nguoàn ñaát ñai, buoäc hoï phaûi di cö. Nhöng bieån caû meânh moâng ñaõ chia caùch con ngöôøi giöõa caùc nöôùc vôùi nhau, buoäc hoï phaûi tìm moïi caùch ñeå vöôït ñaïi döông. Chính nhu caàu naøy ñöa ñeán phaùt minh ra ca-noâ, thuyeàn buoàm cuøng taøu beø ñi laïi. Vì theá, con ngöôøi coù theå tieáp tuïc caùc phaùt minh lôùn lao vaø tuyeät vôøi trong thôøi ñaïi hieän ñaïi. Dó nhieân khoâng phaûi taát caû caùc phaùt minh ñeàu do nhu caàu. Tuy nhieân nhu caàu ñaõ daïy con ngöôøi söû duïng trí oùc ñoàng thôøi phaùt trieån taâm trí chuùng ta. Ngaøy nay taøi naêng saùng cheá cuûa con ngöôøi ñaõ phaùt trieån ôû trình ñoä cao maø hoï seõ noái tieáp haàu cheá ra caùc troø chôi giaûi trí. TÖØ MÔÙI : 1. printing /'pr1nt17/ (n) : thuaät aán loaùt, in 2. snare /sne6(r)/ (n) : caùi baãy 3. sling /sl1n9/ (n) : caùi noû ñeå lieäng ñaù 4. boomerang /'bu:m6r%7/ (n) : chieác bu mô raêng (vuõ khí cuûa thoå daân [c, duøng lieäng ñi roài töï noù bay trôû laïi) 5. loom /lu:m/ (n) : maùy deät 6. inclement /1n'klem6nt/ (adj): gay gaét döõ doäi 7. the pastoral stage /'p@:st6r6l ste19/ (n) : thôøi ñaïi chaên muïc suùc 8. canoe /k6'nu:/ (n) : thuyeàn ñoäc moäc

110. SCHOOL LIFE ÑÔØI SOÁNG HOÏC ÑÖÔØNG OUTLINE 1. The character of school life depends on the school. 2. Dangers of school life. 3. Good effect of school discipline. 4. Lessons learnt in school social life. 5. School games. 6. Regret at the ending of school life. Whether one's school days are happy or the reverse1, depends a good deal on the character of the school in which one's lot is cast ; for schools are of all kindsgood, bad, and indifferent. But most schools now-a-days respectable, and some are very good ; and most of us look back upon our school life as, on the whole, a happy time. Of course the small boy who first goes to school (espelcially if it is a boarding-school) does not at the beginning feel very happy. He is surrounded by unfamiliar faces and a life very different from what he was used to at home, and he feels lost and homesick2, and badly wants his mother. But he soon settes down3 ; and when he gets used to the new conditions, feels comfortable and happy enough. Of course there are draw-backs, and even dangers, in school life. There are always black sheep4 in every flock ; and a boy sometimes gets led away into bad habit by vicious companions. And when the discipline is over-strict and the masters unsympathetic, a sensitive boy may suffer much. But on the whole the influences of school life are healthy and good. For one thing5, the strict discipline of a school has a healthy effect upon growing boys . At home a boy is too often coddled6 and allowed too much of his own way ; but at school he has to learn to obey. And there he learns the good old useful virtues of punctuality, regular method, the best use of time, diligince, and prompt obedience. Boys may not like this ; but they are thankful for the lessons atterwards, when they become men . Then a boy cannot live in a community of boys without, as we say, getting the rough angles knocked off. Boys in their social life out of class,and in the hostels, discipline each other. A school-boy soon gets such faults as conceit, priggishness7, cowardice, meanness, and unsportsmanlike behaviour, knocked out of him by the ridicule, criticism, and even rough treatment of his companions. It is often at school that life-friendships are made. Boys soon get to know each other, and form fast friendships, that in after life are a great joy and source of strength to them. The school games, also, develop a lad's manly qualities, and not only make him physically strong but also teach him esprit-de-corps8 and the true spirit, of sportsmanship9. So when school-days are over, the boy who felt miserable when he first joined leaves his school with real regret. This is well expressed in a verse of the Harrow song, which is sung to new boys when they first join that famous old school "on the hill" : "The time will come, as the days go by, When your eyes will fill at the thought of the hill,

And the wild regret of the last goodbye". Ñôøi soáng ôû tröôøng hoïc coù haïnh phuùc hay khoâng leä thuoäc raát nhieàu vaøo tính chaát tröôøng hoïc, vì tröôøng hoïc coù nhieàu loaïi, toát xaáu vaø khoâng gioáng nhau. Tuy nhieân, ngaøy nay haàu heát caùc tröôøng ñeàu xöùng ñaùng, coù vaøi tröôøng toát. Vaø haàu nhö ai cuõng muoán oân laïi thôøi ñi hoïc laø thôøi kì ñeïp nhaát. Dó nhieân, moät caäu beù laàn ñaàu tieân ñeán tröôøng (ñaëc bieät neáu noù laø tröôøng noäi truù) seõ khoâng thaáy sung söôùng. Caäu beù seõ luoân ôû giöõa caùc göông maët xa laï, vaø ñôøi soáng ôû ñaây hoaøn toaøn khaùc vôùi ôû nhaø maø caäu ñaõ quen soáng. Caäu caûm thaáy bò thaát laïc, nhôù nhaø, vaø caàn ñeán meï xieát bao. Tuy vaäy caäu seõ quen daàn. Khi anh ta ñaõ quen vôùi moâi tröôøng môùi anh ta seõ caûm thaáy deã chòu vaø sung söôùng. Dó nhieân, cuõng coù nhöõng laàn ruùt lui, thaäm chí hieåm nguy trong ñôøi soáng hoïc ñöôøng. Luùc naøo cuõng coù nhöõng con chim ñen trong moãi ñaøn. Moät hoïc sinh ñoâi khi seõ nhieãm thoùi xaáu bôûi gaàn guõi caùc baïn xaáu. Ñoàng thôøi khi kyû luaät ñöôïc aùp duïng khaét khe vaø hoïc sinh nhaïy caûm, baát ñoàng coù theå seõ chòu ñöïng raát nhieàu. Tuy vaäy nhìn chung, aûnh höôùng ôû ñôøi soáng hoïc ñöôøng laø laønh maïnh, laø toát ñeïp. Coù moät ñieàu raèng kyû luaät nghieâm khaéc ôû hoïc ñöôøng coù taùc duïng toát ñeán treû ñang ôû tuoåi tröôûng thaønh. ÔÛ nhaø, treû thöôøng ñöôïc cöng chieàu vaø ñöôïc pheùp laøm nhieàu ñieàu theo yù thích. Nhöng ôû tröôøng anh ta phaûi bieát vaâng lôøi. Vaø chính ôû tröôøng, anh ta hoïc ñöôïc nhöõng ñöùc tính truyeàn thoáng toát ñeïp vaø boå ích : ñuùng giôø, chuyeân caàn, ñuùng luùc, söï chaêm chæ cuøng vôi söï vaâng lôøi ñuùng. Hoïc sinh nam coù theå khoâng thích ñieàu naøy. Nhöng sau ñoù chuùng seõ caûm ôn caùc baøi hoïc khi chuùng tröôûng thaønh. Khi moät hoïc sinh nam khoâng theå soáng cuøng vôùi caùc baïn trai maø khoâng coù nhöõng goùc ñoä quaäy phaù. Caùc caäu trai trong ñôøi soáng ngoaøi tröôøng lôùp vaø kyù tuùc xaù luoân tuaân theo kyû luaät. Moät hoïc sinh nam maéc phaûi nhöõng loãi laàm töï phuï, kieâu ngaïo, hay heøn nhaùt, ti tieän vaø heïp hoøi anh ta seõ bò nhöõng ngöôøi baïn ñaù bôûi loái cö xöû thoâ baïo, loá bòch cuøng vôùi söï chæ trích. ÔÛ hoïc ñöôøng, ñôøi soáng tình baïn ñöôïc thieát laäp. Caùc hoïc sinh daàn daàn seõ hieåu nhau hôn vaø hình thaønh neân tình baïn nhanh choùng voán laø nieàm vui lôùn vaø laø nguoàn söùc maïnh cuûa hoïc sinh. Caùc troø chôi ôû tröôøng cuõng phaùt trieån tính caùch nam nhi cho treû, khoâng chæ ñem laïi söï cöôøng traùng maø coøn daïy tinh thaàn ñoàng ñoäi cuøng tinh thaàn theå thao thaät söï. Vì theá khi nhöõng ngaøy hoïc ôû tröôøng keát thuùc, hoïc sinh seõ caûm thaáy buoàn khi hoï noái tieáp nhöõng giôø giaûi lao vôùi moät söï hoái tieác thaät söï. Ñieàu naøy ñöôïc dieãn taû raát lyù thuù trong nhöõng vaàn thô cuûa baøi haùt Harrow voán thöôøng ñöôïc haùt leân ñoùn chaøo caùc hoïc sinh môùi laàn ñaàu tieân böôùc chaân ñeán tröôøng cuõ vaø noåi tieáng. "Thôøi gian cöù maõi ñeán roài ngaøy seõ qua ñi. Coù luùc baïn baát chôït baét gaëp kyû nieäm xöa. Vaø söï nuoái tieác meânh mang veà laàn chia tay cuoái cuøng laïi hieän veà". TÖØ MÔÙI : 1. reverse /r1'v3:s/ (n) : söï traùi laïi, ngöôïc laïi 2. home-sick /'h6$ms1k/ (n) : nhôù nhaø, nhôù queâ höông 3. to settle down /'setl da$n/ (v) : an ñònh, an baøi (soáng quen neáp) 4. black sheep /'bl%k ~i:p/ (n) : con cöøu ñen 5. for one thing /f6(r) w^n 8i7/ : coù moät ñieàu 6. to coddle /'k4dl/ (v) : cöng, chieàu chuoäng, nuoâng chieàu 7. priggishness /pr191~n6s/ (n) : tính töï phuï, kieâu ngaïo 8. esprit-de-corps /e,spri: d6 'k0:(r)/ (n) : tinh thaàn ñoàng ñoäi 9. sportsmanship /'sp0:tsm6n~1p/ (n) : tinh thaàn theå thao

111. ARCTIC EXPLORATION THAÙM HIEÅM BAÉC CÖÏC OUTLINE 1. The attraction of the Poles1. 2. The discovery of the North Pole-Nansen2 and Peary3. 3. The discovery of the South Pole-Admundsen and Scott4. In a short essay, it is impossible to give even a bare summary5 of the romantic story of Arctic exploration ; all that can be done is to speak of the final successful attempts to reach the North and South Poles. Ever since the attempts of Davis, Hudson and Baffin, more than two hundred years ago, to find the North-West-passage, many explorers have tried to reach the North Pole. It is not easy to explain the fascination6 the North Pole has had upon adventurous spirits ; but there have always been men willing to risk their lives to find it. Perhaps it is the ambition to go where none has been, and to do what none has done before, that has led men to seek the Poles, and the top of mount Everest7. The first explorer to reach the North Pole was Admiral Peary of America ; but the gallant8 and ingerrious attempt of Dr.Nansen, the Norwegian, in 1893, must first be mentioned. Nansen had devoted years to Arctic exploration, and he performed a fanous exploit9 in 1888 by crossing Greenland from East to West. He had noticed that there was a steady drift of the ice of the Arctic Sea across the polar region, from the Bering Strait10 to the Atlantic11, by the coasts of Greenland and Spitzbergen. This led him to the theory that a ship imbedded12 in the icedrift would gradualy be carried across, or very near, the North Pole. To test this theory, he built a ship, the Fram, specially constructed to resist ice pressure, and in 1893 he and his men started out in it on their expedition. The ship. as he had intended, was frozen into the ice drift and drifted with it for fifteen months, until in January, 1895, it became clear that she would not pass over the Pole, but at some distance from it. At that point, therefore Nansen and one companion left the ship and made a dash for the Pole with a team of dogs. They got nearer (lat.88.6 north) to it than any one had done before ; but could get no farther, and had to return. It was in 1909 that Admiral Peary, of the American navy, an experienced Arctic explorer, finally reached the North Pole. The party of Americans and Eskimos13 started with dog-teams from the north of Grant Land across the ice, on March 1, 1909 ; and on April 6, Peary, his black servant and four Eskimos, all that were left of the expedition, found the Pole-a region of ice, the frozen surface of a deep sea The South Pole has also been conquered in our own century Unknown to each other, two expeditions raced each other, to the Fole in 1911-12. One was led by Captain Admundsen, a Norwegian, who had started off in 1910 ro discover the North Pole ; but when he heard of Peary's success, he turned south to make a dash for the South Pole, which he actually reached in December 1911. But all unknown to him, an English expedition under Captain Scott had started with the same object in October, 1911 ; but they had met with unexpected dangers and delays, so that it was not until January 17, 1912, a month after Admundsen had left it, that Scott and his party reached the South Pole, only to find to their bitter disappointment that they had been forestalled14. Captain Scott's return journey ended in a terrible tragedy ; for he and all his party were caught in

a fearful blizzard and died to a man. Their bodies and Scott's pathetic15 diary, were found by a search party16 on November 12, 1912. Khoâng theå ñöa ra moät baøi toùm löôïc veà caâu chuyeän thaùm hieåm Baéc cöïc laõng maïn ñôn thuaàn trong moät baøi xaõ luaän ngaén, maø chæ coù theå ñeà caäp ñeán nhöõng noå löïc thaønh coâng cuoái cuøng ñeå ñeán ñöôïc cöïc Baéc vaø cöïc Nam. Caùch ñaây hôn hai traêm naêm keå töø nhöõng coá gaéng cuûa Davis, Hudson vaø Biffin haàu tìm moät con ñöôøng ñi töø Baéc ñeán höôùng Taây, nhieàu nhaø thaùm hieåm ñaõ phaûi coá gaéng ñi ñeùn cöïc Baéc. Ñieàu naøy raát khoù lyù giaûi veà söï aûo caûm kyø laï raèng cöïc Baéc ñaõ gaây chuù yù cho nhöõng taâm hoàn thích phieâu löu maïo hieåm. Nhöng luùc naøo cuõng coù nhöõng ngöôøi saün saøng hy sinh ñeå tìm kieám con ñöôøng ñi ñoù. Coù leõ, ñoù laø öôùc mô ñi ñeán nôi chöa ai ñeán vaø laøm nhöõng ñieàu chöa ai laøm. Ñieàu ñoù ñöa ñeán vieäc tìm kieám caùc Chaâu cöïc, cuøng vôùi vieäc chinh phuïc ñænh nuùi Everest. Nhaø thaùm hieåm ñaàu tieân ñeán cöïc Baéc laø Admird Peary, ngöôøi Myõ. Tuy nhieân noå löïc thaät söï ñaày can ñaûm cuûa Dr.Naren, ngöôøi Na-uy naêm 1893 phaûi ñöôïc ñeà caäp tröôùc tieân. Narsen ñaõ daønh haøng naêm trôøi ñeå thaùm hieåm Baéc cöïc, vaø oâng ñaõ thöïc hieän moät kyø quan noåi tieáng naêm 1888 baèng vieäc vöôït qua Dreenland töø höôùng ñoâng ñeán höôùng Taây. OÂng ñaõ löu yù raèng coù moït maûng baêng troâi ôû bieån Baéc qua vuøng Baéc cöïc, töø eo bieån Bô-rin ñeán Ñaïi Taây Döông, men theo mieàn duyeân haûi ôû Greenland vaø Spritzbergen. Ñieàu naøy daãn oâng ñeán vôùi thuyeát raèng con taøu bò maéc keït trong maûng baêng troâi vaø troâi theo taûng baêng ñeán gaàn Baéc cöïc. Vaø ñeå kieåm chöùng thuyeát naøy, oâng ñaõ xaây neân con taøu Fram coù söùc chòu ñöôïc söùc maïnh cuûa nöôùc ñaù. Naêm 1893, oâng cuøng caùc thuûy thuû khôûi haønh treân chuyeán taøu cuûa hoï. Nhö döï ñoaùn cuûa Nisen, coøn taøu Fram bò maéc giöõa taûng baêng vaø troâi daït theo baêng roøng raõ 15 thaùng trôøi ñeán thaùng gieâng naêm 1895. Roõ raøng con taøu khoâng vöôït qua vuøng cöïc ñöôïc, nhöng ôû moät khoaûng caùch naøo ñoù. Do ñoù, ngay luùc aáy, Narsen cuøng 1 ngöôøi baïn ñoàng haønh rôøi taøu tieán vaøo vuøng cöïc vuøng vôùi moät ñoäi choù. Hoï ñaõ ñeán gaàn Baéc cöïc hôn nhöõng ngöôøi tröôùc ñaây ñaõ ñeán (vó ñoä baéc 88.6) nhöng khoâng theå tieán xa hôn nöõa, vaø hoï phaûi quay trôû laïi. Ñoù laø naêm 1909, Admiral Peary vieân haûi quan Myõ, moät nhaø thaùm hieåm baéc cöïc daøy daïn cuoái cuøng ñeán ñöôïc vuøng Baéc cöïc. Ñoaøn ngöôøi Myõ vaø Es-ki-moâ khôûi haønh cuøng moät ñoäi choù ñi töø mieàn Baéc cuûa Grant Land vöôït qua baêng tuyeát ngaøy 1 thaùng 3 naêm 1909. Vaø ngaøy 6 thaùng 4 Peray cuøng vôùi ngöôøi ñaày tôù da ñen vaø 4 ngöôøi Eskimoâ ñaõ tìm thaáy vuøng Chaâu cöïc, moät vuøng baêng tuyeát traéng xoùa ñoâng cöùng bao laáy beà maët cuûa bieån saâu. Cöïc Nam ñaõ ñöôïc chinh phuïc trong theá kyû cuûa chuùng ta. Hai nhaø thaùm hieåm khoâng quen bieát nhau cuøng leân ñöôøng ñeán Chaâu cöïc naêm 1911-1912. Moät phaùi ñoaøn do thuyeàn tröôûng Admunlsen, ngöôøi Na-uy daãn ñaàu. OÂng voán laø ngöôøi khôûi ñaàu khaùm phaù Baéc Cöïc naêm 1910. Nhöng khi oâng bieát ñeán söï thaønh coâng cuûa Peary, oâng quay sang thaùm hieåm cöïc Nam maø oâng thaät söï ñaõ ñaït ñöôïc thaùng 12 naêm 1911. Tuy nhieân, danh tieáng khoâng heà ñeán vôùi oâng. Moät cuoäc thaùm hieåm cuûa ngöôøi Anh döôùi söï chæ huy cuûa thuyeàn tröôûng Scott ñaõ leân ñöôøng vôùi cuøng muïc ñích treân vaøo thaùng 10 naêm 1911. Nhöng hoï gaëp phaûi nhöõng hieåm nguy khoâng löôøng tröôùc ñöôïc, phaûi trì hoaõn cuoäc haønh trình. Cho ñeán ngaøy 17 thaùng gieâng naêm 1912, moät thaùng sau khi Admunsen ñaõ rôøi khoûi, Scott môùi cuøng phaùi ñoaøn ñeán cöïc Nam. Hoï chæ tìm thaáy nhöõng thaát voïng cay ñaéng maø hoï voán bò tröôùc. Vaø chuyeán quay veà cuûa thuyeàn tröôûng Scott ñaõ keát thuùc bò thaûm bôûi vì oâng cuøng caùc thaønh vieân trong ñoaøn ñaõ maéc keït trong traän baõo tuyeát kinh hoaøng. Hoï ñaõ boû mình, khoâng chöøa laïi moät ngöôøi. Thi theå hoï cuøng vôùi nhaät kyù ñau thöông cuûa Scott ñaõ ñöôïc ñoaøn ngöôøi ñi tìm thaáy vaøo ngaøy 12 thaùng 12 naêm 1912.

TÖØ MÔÙI : 1. The Poles /56 p6$ls/ (n) : hai ñòa cöïc (Baéc vaø Nam) 2. Nansen, Fridtjof, (1861-1930) : nhaø thaùm hieåm Na Uy 3. Peary, Robert Edevin : nhaø thaùm hieåm Hoa Kyø (1956-1920) 4. Scott, Robert Falcon : nhaø thaùm hieåm mieàn Nam Cöïc, ngöôøi Myõ (1868-1912) 5. summary /'s^m6ri/ (n) : baøi toùm löôïc, toaùt yeáu 6. fascination /,f%s1'ne1~n/ (n) : söï kyø laï, aûo caûm 7. Mount Everest /ma$nt 'ev6rest/ (n) : ngoïn nuùi Everest, cao nhaát trong raëng nuùi Hy-maõ laïp-sôn 8. gallant /'9%l6nt/ (adj) : duõng caûm, haøo hieäp, anh duõng 9. exploit /'ekspl01t/ (n) : kyø coâng - to perform an exploit : thöïc hieän moät kyø coâng 10. the Bering Strait /56 b3:ri7 stre1t/ (n) : Eo bieån Be ring 11. the Atlantic (Ocean) /6t'l%ntik/ : Ñaïi Taây Döông 12. to imbed /1mbed/ (v) : laøm cho maéc keït 13. Eskimos /'esk1m6$/ (n) : ngöôøi EÙt-ki-moâ (thoå daân ôû mieàn cöïc baéc Myõ chaâu) 14. to forestall /f0:'st0:l/ (v) : laøm tröôùc - to be forestalled : bò chaën tröôùc, bò ngöôøi ta thihaønh tröôùc 15. pathetic /p6'8et1k/ (adj) : bi ñaùt, ñau thöông, thöông taâm 16. search party /s3:t~ 'p@:ti/ (n) : ñoaøn ngöôøi ñi tìm kieám

112. THE POSTAL SYSTEM HEÄ THOÁNG BÖU CHÍNH OUTLINE 1. An ancient invention : Rome. 2. Rise of postal system in England. 3. The Post-Poffice generally a government monopoly1. 4. Other departments of the post-office. 5. A marvellous organisation. The postal system is not a modern invention. Something of the sort existed2 in ancient Persia ; and the Roman Emperors established a regular organisation of swift chariots3, provided with relays4 of fresh horses at regular posting stations along their splendid roads, to carry their letters and despatches to their most distant provinces. But all this, like much else of that splendid Roman civilization, disappeared with the break up5 of the Roman Empire ; and it was not until the 17th or the 18th century that anything like regular postal systems were established in the leading countries of Europe. The modern postal system of England really dates from the introduction of the penny post at the suggestion of Sir Rowland Hill in 1840, who also invented the convenient adhesivce6 postage stamps. A century or more before that time, there had been a governmentt postal service, but is was very expensive and not very well developed. Before the introduction of railways, the letters used to be carride by Royal Mail Coaches, which plied7 regularly between the principal towns. The introduction of railways and steamships enormously extended the postal system, and made the delivery of letters to the most distant places rapid and systematic. In the 17th century in England, the carrying of letters was in the hands of private competing8 companies ; but the Government abolished these early in the 18th century, and took over the whole business itself as one of its own departments. And in all civilized countries it has been found by experience that the post-office works best for the public as a government monopoly. The main business of the postal department in all countries is, of course, the carriage of the letters and parcels9. But it has taken over other responsibilities as well, and manages the telegraph system and savings banks, and he remittance of money by money orders10. We are so used to receiving letters regularly, and sending them safely by the post for the small sum of one anna (and before the war in India for even half an anna), that we cannot realise what difficulty and expense our forefathers had to put up with to communicate with their friends or with business firms. We grumble a lot if a letter now and then goes astray, or is late ; but when we think of the millions of letters that are being carried all over India every day and which are delivered safely and promptly, we ought to be thankful for the splendid organisation that makes this possible. We fix the anna stamp on the envelope, drop it in the then nearest post box, and think no more about it. And yet it takes the labour of many men to collect it, sort11 it, stamp it, seal it up in the right bag, despatch it by train, collect it, sort it, stamp it at the other end, and finally deliver it into the hands of the person to whom it is addressed12, it may be hundreds of miles away. Heä thoáng böu chính voán khoâng phaûi laø phaùt minh hieän ñaïi. Moät ñieàu gì ñoù vaãn coøn toàn ñoïng trong Ba Tö cuõ. Vaø ñeá quoác La Maõ ñaõ thieát laäp toå chöùc xe ngöïa 4 baùnh ñi laïi thöôøng

xuyeân nhanh choùng mieãn laø chuùng thay theá nhöõng con ngöïa khoûe khoaén chaïy tieáp noái giöõa caùc traïm böu chính doïc theo caùc con ñöôøng traùng leä, vaän chuyeån thö töø ñeán caùc tænh xa xoâi. Nhöng cuoái cuøng heä thoáng naøy khoâng ñöôïc duøng cuøng vôùi söï suïp ñoå cuûa ñeá quoác La maõ, gioáng vôùi neàn vaên minh La Maõ huy hoaøng. Maõi ñeán theá kyû 17, 18 ôû caùc nöôùc tieán boä vaên minh caùi gioáng vôùi heä thoáng böu chính môùi ñöôïc thieát laäp. Heä thoáng böu chính hieän ñaïi cuûa Anh thaät söï ghi daáu böu ñieän treân ñoàng xu, ñöôïc Sir Rowland Hill ñöa ra aùp duïng naêm 1840, cuõng laø ngöôøi taïo ra caùc con tem coù keo saün tieän lôïi : moät theá kyû hay hôn tröôùc ñoù ñaõ coù dòch vuï böu chính cuûa chính phuû nhöng coøn raát ñaét vaø khoâng phoå bieán roäng raõi. Tröôùc khi ñöôøng ray xe löûa ra ñôøi, thö töø thöôøng ñöôïc göûi qua Royal Mail Loaches thöôøng xuyeân qua laïi giöõa caùc phoá. Söï ra ñôøi cuûa ñöôøng ray vaø maùy chaïy baèng hôi nöôùc ñaõ môû roäng heä thoáng böu chính vaø giuùp cho vieäc phaân phaùt thö töø ñeán nhöõng vuøng xa xoâi nhaát ñöôïc nhanh choùng vaø thuaän tieän. Vaøo theá kyû 17 ôû Anh, vieäc chuyeån taûi thö töø naèm trong tay caùc coâng ty tö nhaân caïnh tranh. Tuy nhieân chính phuû Anh ñaõ baõi boû ñieàu naøy ñaàu theá kyû 18 ñoàng thôøi tieáp quaûn toaøn boä coâng vieäc cuûa noù nhö moät boä phaän rieâng. ÔÛ caùc nöôùc vaên minh, baèng kinh nghieäm chính phuû caùc nöôùc ñoù ñaõ duøng dòch vuï böu chính laøm vieäc toát cuøng vôùi caùc coâng vieäc böu chính. Coâng vieäc chính cuûa boä phaän böu chính treân khaép ñaát nöôùc, taát nhieân laø chuyeån taûi thö töø vaø böu phaåm. Tuy nhieân vieäc naøy ñaõ thöïc hieän ñuùng vôùi traùch nhieäm vaø quaûn lí heä thoáng ñieän tín cuøng vôùi vieäc söûa xe baûo trì. Vì vaäy maø chuùng ta cuõng nhaän ñöôïc moät soá nhaãn naïi, vieäc quaûn lí ngaân haøng tieát kieäm vaø ngaân phieáu. Chuùng ta nhaän thö töø thöôøng xuyeân, vaø nhôø coù böu chính, chæ caàn moät ñoàng ana, chuùng ta seõ gôûi thö ñöôïc an toaøn baûo ñaûm (vaø tröôùc chieán tranh ôû AÁn Ñoä chæ coù 1/2 an-na). Chuùng ta coøn chöa bieát noãi khoù khaên cuøng vôùi chi tieâu cuûa oâng cha ta ñaõ ñoå bao coâng söùc haàu giao löu vôùi baïn beø, vôùi xí nghieäp. Chuùng ta seõ than phieàn neáu thö töø chaäm treã. Tuy nhieân khi chuùng ta nghó ñeán haøng trieäu laù thö ñöôïc chuyeån taûi khaép treân ñaát }n haèng ngaøy, ñoàng thôøi ñöôïc phaân phaùt an toaøn, chính xaùc. Chuùng ta phaûi caûm ôn toå chöùc ñaõ taïo ñieàu kieän thuaän lôïi cho ñieàu naøy. Chuùng ta gaén con tem leân bì thö vaø boû vaøo thuøng thö gaàn nhaát vaø khoâng nghó veà ñieàu ñoù nöõa. Tuy nhieân noù toán nhieàu coâng söùc cuûa nhieàu ngöôøi haàu thu thaäp, nhaän ra töøng loaïi daùn tem, ñoùng daáu, göûi ñi baèng taøu löûa, thu laët vaø phaân loaïi. Maët khaùc daùn tem vaø cuoái cuøng phaân phaùt tay ngöôøi nhaän qua ñòa chæ ghi treân phong thö. Coù leõ maát haøng traêm daëm. TÖØ MÔÙI : 1. monopoly /m6'n4p6li/ (n) : ñoäc quyeàn, quyeàn ñoäc chieám 2. to exist /19'z1st/ (v) : toàn taïi ; sinh toàn - existence (n) 3. chariet /'t~%ri6t/ (n) : xe ngöïa nheï (4 baùnh xe) 4. relay /'ri:le1/ (n) : tieáp söùc ; thay ngöïa hay choù (ñeå chaïy tieáp) 5. break up /bre1k ^p/ (v) : söï ñoå vôõ, ñoå xuïp 6. adhesive /6d'hi:s1v/ (adj) : dính, coù chaát keo 7. to ply /pla1/ (v) : chaïy ñi chaïy laïi, lai vaõng 8. competing /k6mpiLti7/ (a) : coù tính caùch caïnh tranh 9. parcel /'p@:rsl/ (n) : goùi haøng 10. money order /'rn^ni '0:d6(r)/ (n) : ngaân phieáu 11. to sort /s0:t/ (v) : nhaët ra töøng loaïi 12. to address /6'dres/ (v) : ghi ñòa chæ ñeå gôûi tôùi

113. OUR ANIMAL FRIENDS LOAØI VAÄT THAÂN HÖÕU CUÛA CHUÙNG TA OUTLINE 1. The domestication1 of animals very ancient. Many are the good servants of men. 2. The chief animal friends of man : (a) The dog. (b) The horse. (c) The cat. (d) Parrots and others. (e) The donkey. In very ancient times, before the beginning of history, men learnt to tame wild animals, and reared2 and kept herds of cattle and flocks of sheep for food, and trained dogs for hunting, horses for riding, and camels for carrying loads. Some animals they domesticated simply for food, like oxen ; and some for useful services, such as drawing ploughs and carts and carrying burdens, like bullocks3, donkeys, camels and horses. But these animals were at first simply men's servants or slaves ; and it would be rather an insult to poor sheep and oxen, fattened to be killed for food, to call them the "friends" of man. Some of the more intelligent of these animals, however, have become more than slaves or servants, and must be reckoned4 as man's humble, and generally very loyal, friends. Pre-eminent5 among these, is the dog. Dogs of various breeds6 are, of course, kept mainly for their utility, such as hunting, guarding property, shepherding sheep, and even, like the Esquimaux dogs, for drawing sledges7. But many dogs are kept simply as companions. And often a real frindship grows up between a dog and his master, and they feel real affection for each other. Many men have felt the death of favourite dog as a very sad bereavement8, and dogs have been known to pine9 away and die with grief on the death of their masters. There is in Edinburgh a bronze statue of a Skye terrier10 put up outside a cemetery11 where the faithful dog lay on his master's grave, refusing all food, until it died of a broken heart. Next, perhaps, to the dog amongst man's animal friends, comes that noble animal the horse. A horse is a very loyal and affectionate12 animal, and a horse lover does not look on his steed13 so much as his slave, as his faithful friend. An understanding grows up between a kind master and a good horse, which is very pleasant to see. Alexander the Great wept when his old horse, Bucephalus, which had carried him through all his campaigns, died in India. As a mark of his affection he put up a splendid tomb over its body. Even from the days of ancient Egypt, cats have been kept as pets ; but a cat, for all its charming ways, is a selfish animal compared with a dog, and one suspects that its affection for its master or mistress is mainly cup-board-love14. The humble and much enduring donkey is capable of affection, if it is treated with kindness ; and the famous scene in " Don Quixote " where his squire15, Sancho Panza, embraced his long lost ass and wept tears of joy on its neck, shows that a man can make a friend of even a donkey.

Among birds, parrots often become very friendly with their owners. The poet Cowper is famous for his tame hares ; and other people have made strange pets of even such unlikely creatures as snakes and toads. Vaøo thôøi xa xöa, tröôùc thôøi tieàn söû, con ngöôøi ñaõ bieát thuaàn hoùa thuù hoang, cuøng vôùi nuoâi döôõng nhöõng ñaøn gia suùc, ñaøn cöøu ñeå laáy thöïc phaåm, vaø reøn luyeän choù ñeå saên baén, ngöïa ñeå cöôõi, cuøng laïc ñaø ñeå thoà haøng. Coù nhöõng suùc vaät ñöôïc nuoâi trong nhaø chæ ñeå laáy thöïc phaåm nhö boø, coù nhöõng con duøng vaøo vieäc boå ích nhö keùo caøy, keùo xe ngöïa, vaø taûi haøng naëng nhö boø ñöïc, löøa, laïc ñaø vaø ngöïa. Tuy nhieân nhöõng con thuù naøy tröôùc heát laø noâ leä, ñaày tôù cuûa con ngöôøi. Nhöõng con vaät ñaùng thöông cöøu boø ñöôïc voã beùo ñeå laáy thöïc phaåm coù theå goïi laø baïn cuûa con ngöôøi. Coù nhöõng loaøi vaät thoâng minh hôn treân caû ñaày tôù, vaø noâ leä cuûa con ngöôøi. Nhìn chuùng chuùng raát trung thaønh vôùi con ngöôøi, laø ngöôøi baïn cuûa con ngöôøi. Noåi baät leân trong caùc loaøi laø choù. Taát nhieân, choù coù nhieàu gioáng vaø coù nhieàu coâng duïng nhö saên baén, giöõ cuûa, chaên cöøu vaø ngay caû vieäc keùo xe tuyeát gioáng nhöõng con choù ôû Es-kimoâ. Tuy vaäy nhieàu loaïi choù ñöôïc nuoâi nhö nhöõng ngöôøi baïn. Vaø moät tình baïn thaät söï thöôøng lôùn leân giöõa choù vaø chuû, hoï caûm thaáy coù tình caûm thaät söï vôùi nhau. Nhieàu ngöôøi caûm thaáy caùi cheát cuûa con choù yeâu thöông laø moät noãi buoàn, laø söï maát maùt moät ngöôøi thaân. Ñoàng thôøi choù cuõng heùo hon daàn roài cheát vì ñau khoå tröôùc caùi cheát cuûa chuû. ÔÛ Edinburgh, coù böùc töôïng ñoàng cuûa loaøi choù Skye beân ngoaøi nghóa trang, nôi con choù trung thaønh quì beân moä chuû, töø choái thöïc phaåm cho ñeán khi noù cheát vì ñau thöông. Coù leõ, tieáp theo sau choù laø ngöïa, moät loaøi vaät cao quí trong soá nhöõng con vaät laøm baïn cuûa con ngöôøi. Ngöïa laø con vaät coù tình caûm vaø trung thaønh. Vaø ngöôøi yeâu ngöïa khoâng chuù troïng ñeán tuaán maõ nhö noâ leä cuûa anh ta maø nhö ngöôøi baïn trung thaønh. Laâu daàn, moät söï caûm thoâng daáy leân giöõa ngöôøi chuû toát buïng vaø chuù ngöïa toát maø luùc nhìn thaáy raát thuù vò. Alexander ñaïi ñeá ñaõ baät khoùc khi con ngöïa giaø Bucephalus cuûa oâng ñaõ töøng cuøng oâng xoâng pha qua caùc traän chieán ñaáu ñaõ boû mình ôû }n. Nhö ñeå toû tình caûm cuûa mình ñoái vôùi chuù ngöïa trung thaønh oâng ñaõ xaây cho chuù moät ngoâi moä khang trang. Ngay caû thôøi ñaïi Ai Caäp coå, meøo ñöôïc xem nhö nhöõng con vaät quí ñaùng yeâu. Nhöng meøo laø moät con vaät ích kyû so vôùi loaøi choù. Vaø ngöôøi ta cho raèng tình caûm cuûa noù daønh cho oâng chuû hay baø chuû noù laø tình caûm vuï lôïi laø chính. Söï nhaãn naïi cuøng söùc chòu ñöïng cuûa con la laø daáu hieäu ñaùng yeâu. Neáu nhö la ñöôïc cö xöû töû teá. Vaø caûnh töôïng noåi tieáng trong vôû kòch "Ñoâng Ki-xoát", Sancho Panza, moät chuû traïi giaøu coù ñaõ oâm choaøng chuù la ñi laïc laâu ngaøy sung söôùng ñeán baät khoùc. Ñieàu ñoù chöùng toû con ngöôøi coù theå laøm baïn vôùi moät con la. Trong soá caùc loaøi chim, veït thöôøng laø con vaät keát baïn vôùi con ngöôøi. Thi só Cowper noåi tieáng nhôø taøi thuaàn hoùa nhoû. Ñoàng thôøi coù nhöõng ngöôøi baïn vôùi nhöõng con vaät quí laï, ngay caû nhöõng sinh vaät laï nhö raén, coùc. TÖØ MÔÙI : 1. domestication /d6'mesti'ke1t~n/ (n) : vieäc trong nhaø hay traïi 2. to rear /r16(r)/ (v) : nuoâi - to rear children, to rear poultry 3. bullock /'b$l6k/ (n) : boø, boø ñöïc 4. to reckon /'rek6n/ (v): coi nhö laø 5. preeminent /pr1em1n6nt/ (adj) : xuaát saéc, öu vieät 6. breed /bri:d/ (n) : gioáng, loaïi - to breed : nuoâi 7. sledge /sled2/ (n) : xe tuyeát, xe löôùt tuyeát

8. bereavement /b1'r1v6m6nt/ (n) : söï maát (ngöôøi thaân thích, vaät quyù troïng...) 9. to pine /pa1n/ (v) : heùo moøn daàn (vì ñau buoàn, hay beänh hoaïn) 10. terrier /'teri6(r)/ (n) : moät gioáng choù 11. cemetery /'sem6tri/ (n) : nghóa ñòa, nghóa trang 12. affectionate /6'fek~6n6t/ (adj) : thaân yeâu, yeâu meán 13. steeb /sti:d/ (n) : con ngöïa, tuaán maõ, chieán maõ 14. cupboard love /'k^b6d l^v/ (n) : tình yeâu vuï lôïi (vì ñöôïc cho aên ngon ñöôïc nuoâng chieàu) 15. squire /'skwa16(r)/ (n) : chuû traïi giaøu coù ñaïi ñòa chuû

114. BACK TO THE LAND TRÔÛ LAÏI ÑAÁT ÑAI OUTLINE 1. How Englishmen lost their land. 2. How England changed from an agricultural to an industrial country. 3. The dangers of this change. 4. The movement "Back to the Land". "Back to the Land !" was the motto of a movement1 in England some years ago. To understand it, it is necessary to look at a little bit of English history. In the Middle Ages there was no such person in England as "a landless man". England was an aricultural country, and from the great lords with their large estates to the poorest farmer with his few acres, every one was connected with the land and owned more or less2 of it. Moreover there were large areas or "common land"3, which belonged to the people as a whole, and where the poor could pasture their cattle. To-day this is all changed. Now half the land of England, which has a population of 40 million people, is owned by only 2000 persons ; and the great majority4 of Englishmen own no part of the land of England. It is impossible here to trace5 the steps by which this came about. Suffice it to say6, that between the end of the 14th century and the end of the 18th century (400 years) the big landlords gradually enclosed most of the common land and made it their own private property7, and acquired most of the small farmer' land as well ; so that the cultivators were no longer land-owners, but only tenant-farmers8 and agricultural labourers. Hence the early rhyme :"We put in prison man and woman Who steals the goose from off the common, But let the bigger villain loose Who steals the common from the goose". Then came what is called the Industrial Revolution, that is the change of England from being an agricultural to being an industrial country. Owing to the invention of the steamengine, and many new forms of steamdriven machinery, the capital and labour of England became more and more devoted to manufacture. Workmen were employed in great factories, and people gathered together into great manufacturing towns, and more and more deserted the villages and agriculture. Now the greter part of the population live in big busy towns and are engaged in manufacture and trade. England became the work-shop of the world. Her agriculture declined9 ; and the population became so large, that England could not grow enough food to feed her millions, and had to import most of her food from abroad in exchange for10 her manufactures. How many earnest reformers felt this was al wrong. English agriculture was declining ; the towns were overcrowded ; many poor people could get no work, and were starving in the midst of wealth and plenty ; the land belonged to a few big landlords, and a lot of it had gone out of cultivation ; and, because most of the people had no land to support them ,they were at the mercy of the big enployers for work and wages. So they started the cry "Back to the Land" and many schemes were proposed, including Jesse Colling's

famous plan to give every man "three acres and a cow", to get the unemeployed out of the cities and give them land of their own to cultivate. Unhappily, little came of it all. In all this there is a warning for India. The development of India's industries in great towns may not be an unmixed blessing, for it may be attended with danger if it takes too many people away from the land. "Trôû laïi vôùi ñaát ñai" laø khaåu hieäu cuûa phong traøo ôû Anh caùch ñaây vaøi naêmu. Ñeå hieåu ñieàu naøy, caàn phaûi nhìn laïi lòch söû cuûa nöôùc Anh. Vaøo thôøi Trung Coå, ôû Anh chöa coù haïng "ngöôøi khoâng coù ñaát ñai". Nöôùc anh laø moät nöôùc noâng nghieäp. Töø nhöõng ñòa chuû giaøu suï coù taøi saûn keách suø ñeán ngöôøi noâng daân ngheøo naøn nhaát coù vaøi hecta ñaát, taát caû ít nhieàu ñeàu gaén boù vôùi ñaát ñai vaø sôû höõu ñaát ñai nhieàu hoaëc ít. Hôn nöõa, coøn coù nhöõng mieàn roäng lôùn laø "ñaát chung" phuï thuoäc vaøo moïi ngöôøi, vaø ñoù laø nôi ngöôøi ngheøo môùi troàng nuoâi gia suùc. Ngaøy nay, taát caû ñeàu ñaõ thay ñoåi. Hieän nay, moät nöûa ñaát ñai cuûa Anh vôùi daân soá 40 trieäu ngöôøi, ñaõ bò laøm chuû bôûi 2000 ngöôøi vaø phaàn ñoâng ngöôøi Anh khoâng sôû höõu ñaát ñai ôû Anh. Khoâng theå theo doõi töøng böôùc ñeå xem ñieàu naøo xaûy ra. Khoâng caàn phaûi noùi nhieàu, khoaûng giöõa cuoái theá kyû 14 vaø cuoái theá kyû 18 (400 naêm) caùc ñòa chuû to lôùn daàn daàn tieáp quaûn haàu heát ñaát ñai chung vaø bieán noù thaønh taøi saûn rieâng, ñoàng thôøi tòch thu haàu heát ñai chung vaø bieán noù thaønh taøi saûn rieâng, ñoàng thôøi tòch thu haàu nhö toaøn boä ñaát ñai cuûa ngöôøi noâng daân ngheøo. Vì vaäy nhöõng ngöôøi canh taùc ñaát ñai khoâng coøn laø ngöôøi sôû höõu ruoäng ñaát nöõa, ngoaïi tröø taù ñieàn vaø ngöôøi lao ñoäng treân ruoäng ñoàng. Do ñoù môùi coù nhöõng vaàn thô : "Chuùng ta bôû tuø ñaøn oâng cuøng ñaøn baø. Nhöõng ngöôøi aên caép ngoãng voán laø cuûa coâng. Nhöng laïi ñeå soång maát moät tay ñeåu caùng saønh ñôøi. Laø ngöôøi aên troäm cuûa coâng töø chính ñaøn ngoãng". Sau ñoù cuoäc caùch maïng coâng nghieäp noå ra, ñaõ laøm thay ñoåi göông maët cuûa nöôùc Anh töø moät nöôùc noâng nghieäp chuyeån sang moät nöôùc coù neàn coâng nghieäp. Nhôø vaøo phaùt minh cuûa ñaàu maùy hôi nöôùc vaø ñoäng cuûa Anh caøng ngaøy caøng ñöôïc giaønh cho vieäc saûn xuaát. Coâng nhaân ñöôïc thuùc laøm ôû caùc xí nghieäp lôùn, vaø con ngöôøi tuï taäp laïi thaønh caùc thò traán saûn xuaát lôùn, vaø caøng coù nhieàu laøng boû troáng cuøng vôùi ngaønh noâng nghieäp boû hoang. Ngaøy nay phaàn lôùn daân soá soáng ôû caùc phoá xaù roän ròp lôùn lao vaø roäp ròp vôùi saûn xuaát vaø thöông maïi. Nöôùc Anh trôû thaønh phaân xöôûng cuûa theá giôùi. Neàn noâng nghieäp cuûa Anh sa suùt haún. Vaø daân soá ngaøy caøng taêng ñeán ñoä nöôùc Anh khoâng theå naøo troàng ñuû thöïc phaåm ñeå nuoâi soáng haøng treïieu ngööøoi daân Anh. Haàu heát löôïng thöïc nhaäp töø nöôùc ngoaøi nhôø trao ñoåi saûn phaåm laøm ra ôû caùc xí nghieäp, nhaø maùy. Coù ñöôïc maáy nhaø caûi caùch thaät söï thaáy ñieàu naøy sai quaáy. Neàn noâng nghieäp Anh ñang sa suùt ; thaønh phoá quaù ñoâng daân, ngöôøi ngheøo khoâng coù vieäc laøm, cuøng ñoùi khaùt tieàn taøi vaø giaøu coù, ñaát ñai laïi leä thuoäc haàu heát caùc ñòa chuû giaøu coù ; vaø nhieàu thöù khaùc ñaõ thaát thoaùt khoûi coâng vieäc canh taùc. Vaø bôûi haàu nhö moïi ngöôøi khoâng coù ñaát ñai ñeå canh taùc. Hoï chæ coøn troâng caäy vaøo caùc oâng chuû ñeå tìm vieäc laøm vaø tieàn coâng. Do vaäy ngöôøi ta baét ñaàu baùo ñoâng "Trôû laïi ñaát ñai" vaø nhieàu keá hoaïch ñöôïc ñöa ra keå caû keá hoaïch noåi tieáng cuûa Jesse Colling ñeán vôùi moïi ngöôøi "Ba hecta ñaát cuøng moät con boø" haàu loâi cuoán nhöõng ngöôøi thaát nghieäp rôøi thaønh phoá trôû laïi vôùi ñaát ñai cuûa hoï tröôùc kia. Nhöng raát tieác ! Haàu nhö khoâng ai muoán quay trôû veà. Toùm laïi, coù söï caûnh caùo ôû nöôùc AÁn Ñoä. Vieäc phaùt trieån neàn coâng nghieäp AÁn ôû caùc thaønh phoá lôùn coù theå khoâng phaûi laø dieãm phuùc ñôn thuaàn ; maø ñoái vôùi noù ñieàu ñoù coù theå laø xu höôùng ñi ñeán nguy cô neáu coù quaù nhieàu ngöôøi rôøi boû ñaát ñai.

TÖØ MÔÙI : 1. movement /'mu:vm6nt/ (n) : phong traøo cuoäc vaän ñoäng 2. more less /m0:r/ /les/ : khoâng nhieàu thì ít ; aùng chöøng 3. common land /'k4m6n l%nd/ (n) : coâng thoå, ñaát coâng 4. majority /m6'24r6ti/ (n) : ña soá - the great majority : ñaïi ña soá 5. to trace /tre1s/ (v) : laàn laïi 6. suffice it to say = (let it suffice to say) /s6'fa1s 1t t6 se1/ : khoâng caàn noùi nhieàu, noùi baáy nhieâu laø ñuû 7. private property /pra1v6t 'pr4p6ti/ (n) : tö saûn 8. tenant-farmer /'ten6nt 'f@:m6(r)/ (n) : ngöôøi taù ñieàn 9. to decline /d1'kla1n/ (v) : sa suùt -(n.) söï sa suùt, suy ñoài 10. in exchange for /1n 1ks't~endz f6(r)/ : ñeå ñaùnh ñoåi

115. HOSPITALS BEÄNH VIEÄN OUTLINE 1. Modern hospitals the product of 19th century philanthropy and medical science. 2. English hospitals supported by voluntary subscriptions1 ; their equipment2 3. Improvements : e.g anti-septic3 surgery. 4. Hospitals in India. 5. Training ground of medical students. It is said that the earliest hospitals known to history were those provided by Buddnist priests in India. In Europe, in the Middle Ages, the Christian monasteries made it part of their duty to tend4 the sick. And in later times there were "lazar5 houses" or places where lepers6 were cared for, and several hospitals maintained by money left by pious7 founders in all European countries. But in those days, the art of medicine was very primitive ; and it was not until the 19th century that really great and efficient public hospitals arose. The modern well-equipped8 hospital is the child of the philanthropy and the medical science of the 19th century. In England, the great hospitals (and there are none riner in all the world) are maintained entirely by public subscriptions. It is the pride of the English nation that it does not leave the medical care of its poor to government departments, but provides and maintains the public hospitals out of its own private purse. They are meant, of course, for the poor, who cannot afford doctor's fees, and certainly can never pay for surgical operations9. In the big hospitals, the poor are treated free, and get the best medical and surgical skill, and the care of trained nurses, for nothing. The hospitals are staffed10 with the best doctors, and are equipped with all the most up-to-date medical and surgical appliances11. When we realise these two facts, that the English hospitals are supported by voluntary subscriptions and managed by committees of voluntary workers, and are staffed by eminent doctors and trained nurse, and equipped with all the most up-to-date appliances of medical science, we can see that the statement that they are the product of modern philanthropy and modern science, is justified12. Vast improvements in the treatment of patients have been made in quite modern times. One of the greatest is the system of anti-septic surgery introduced by Dr. Lister, which had made even serious operations quite safe ; whereas before his time even simple operations were always attended with danger, and often proved fatal13. In the hospitals, even the poorest have the benefits of these most modern methods of treatment. In India, most of the hospitals are founded and supported by the Government, managed by government officials, and staffed by government doctors. But the Christian missionaries must be given the credit14 of providing many excellently equipped and well-managed free hospitals. The hospitals, too, form an excellent training ground for young doctors and medical students. There they can watch operations and medical cases, and have diseases and their cures explained to them from living examples by their professors. In England "walking the hospitals" as it is called, is an essential part of the training of a doctor. Ngöôøi ta cho raèng beänh vieäc xaây döïng tröôùc tieân do caùc thaày tu ñaïo Phaät ôû AÁn. ÔÛ AÂu Chaâu, thôøi trung coå, caùc tu vieän Cô Ñoác giaùo coù boån phaän chaêm soùc ngöôøi oám. Sau ñoù coù nhöõng "beänh vieän cuøi" daønh cho ngöôøi maéc beänh cuøi. Ñoàng thôøi coù moät soá beänh vieän ñöôïc

duy trì nhôø soá tieàn ñeå laïi cuûa caùc nhaø saùng laäp coù töø taâm ôû haàu heát caùc nöôùc AÂu Chaâu. Nhöng thôøi ñoù, ngaønh y khoa coøn raát thoâ sô. Vaø maõi ñeán theá kyû 19, beänh vieän giaønh cho daân chuùng coù naêng löïc vaø qui moâ thaät söï ñaõ moïc leân. Beänh vieän ñöôïc trang bò ñaày ñuû vaø hieän ñaïi daønh cho treû em vì loøng töø taâm vaø khoa y khoa cuûa theá kyû 19. ÔÛ Anh, caùc beänh vieän lôùn ñöôïc duy trì toaøn boä do tieàn quyeân goùp cuûa ñoàng baøo. Ñoù laø nieàm töï haøo cuûa daân toäc Anh raèng caùc beänh vieän ñaõ chaêm soùc ngöôøi ngheøo thay cho nhaø nöôùc, maø con cung caáp vaø duy trì ñöôïc caùc beänh vieän coâng ngoaøi tuùi tieàn cuûa beänh vieän. Taát nhieân, ñoái vôùi ngöôøi ngheøo, beänh vieän khoâng coù khaû naêng traû tieàn phí cho baùc só, chaéc chaén khoâng bao giôø traû noåi caùc ca giaûi phaåu ngoaïi khoa. ÔÛ caùc beänh vieän lôùn, ngöôøi ngheøo ñöôïc mieãn phí vaø ñöôïc chöõa trò vôùi phöông phaùp giaûi phaãu cuøng thuoác men toát nhaát, cuøng vôùi vieäc ñaøo taïo yù taù khoâng toán keùm. Caùc beänh vieän ñöôïc boå sung theâm baùc só gioûi nhaát ñoàng thôøi ñöôïc trang bò vôùi taát caû duïng cuï phaãu thuaät vaø y khoa hieän ñaïi nhaát. Khi chuùng ta nhaän thaáy hai döõ kieän raèng beänh vieän Anh ñöôïc baûo trôï bôûi tieàn quyeân goùp töï nguyeän vaø ñöôïc quaûn lyù bôûi caùc uûy ban cuûa nhöõng ngöôøi coâng nhaân tình nguyeän, ñoàng thôøi bao goàm caùc baùc só noåi tieáng veà y taù ñöôïc ñaøo taïo, ñöôïc trang bò vôùi nhöõng duïng cuï y khoa hieän ñaïi nhaát. Chuùng ta môùi thaáy raèng ñoù laø saûn phaåm cuûa loøng baùc aùi hieän ñaïi vaø cuûa khoa hoïc hieän ñaïi, raèng söï kieän ñoù laø chính ñaùng laø hieån nhieân. Nhöõng phaùt minh nhaèm hoaøn chænh phöông phaùp chöõa beänh cho beänh nhaân ñaõ ñöôïc taïo ra trong thôøi ñaïi hieän ñaïi. Moät trong nhöõng phat minh hieän ñaïi nhaát laø heä thoáng giaûi phaãu nhôø thuoác men ñöôïc baùc só Lister aùp duïng. Nhôø ñoù caùc ca phaãu thuaät nghieâm troïng ñöôïc tieán haønh an toaøn. Trong khi tröôùc ñaây, trong thôøi ñaïi cuûa oâng ngay caû moät ca moå ñôn giaûn cuõng raát nguy hieåm, thöôøng gaây cheát ngöôøi. ÔÛ beänh vieän, ngay caû ngöôøi ngheøo nhaát cuõng coù quyeàn ñöôïc höôûng caùc phöông phaùp trò beänh bieän ñaïi toái öu. ÔÛ AÁn, haàu heát caùc beänh vieän ñöôïc nhaø nöôùc xaây döïng vaø taøi trôï ñoàng thôøi ñöôïc nhaø nöôùc troâng coi, vaø ñöôïc nhaø nöôùc cung caáp baùc só, nhaân vieân. Tuy nhieân caùc nhaø truyeàn giaùo Cô Ñoác phaûi ñöôïc ghi coâng bôûi söï chu caáp nhieàu thieát bò quan troïng cuøng vôùi vieäc quaûn lí toát, mieãn phí. Cuõng vaäy, beänh vieän ñaõ laäp neân moät tröôøng ñaøo taïo xuaát saéc caùc baùc só treû vaø caùc sinh vieân y khoa. Taïi ñaây, hoï coù cô hoäi quan saùt caùc ca phaãu thuaät cuøng caùc tröôøng hôïp y khoa, vaø caùc caên beänh vaø caùch chöõa trò ñöôïc caùc giaùo sö höôùng daãn giaûi thích baèng caùc ví duï thöïc teá. ÔÛ Anh, "vieäc ñi boä ñeán beänh vieän" laø moät ñieàu caàn thieát trong vieäc reøn luyeän moät baùc só. TÖØ MÔÙI : 1. voluntary subscription /'v4l6ntri s6b'skr1p~n/ (n) : söï ñoùng goùp töï nguyeän 2. equipment /1'kwipm6nt/ (n) : söï thieát bò trang trí 3. antiseptic /,%nti'sept1k/ (adj) : phoøng ngöøa nhieãm truøng 4. to tend /tend/ (v) : saên soùc, troâng nom 5. lazar /'le1zard/ (n) : ngöôøi maéc beänh phong cuøi 6. leper /'lep6(r)/ (n) : ngöôøi maéc beänh cuøi (huûi) 7. pious /'pa16s/ (adj) : ñaïo ñöùc, coù töø taâm 8. well-equipped /wel 1'kwipt/ (adj) : ñöôïc trang bò ñaày ñuû 9. surgical operation /'s3:dj1kl ,4p6're1~n/ (n) : vieäc giaûi phaãu 10. to staff /st@:f/ (v) : boå sung nhaân vieân 11. appliance /6'pla16ns/ (n): duïng cuï 12. to justify /'d2^st1fa1t/ (v) : chöùng minh laø chính ñaùng 13. fatal /'fe1tl/ (adj) : chí töû 14. credit /'kredit/ (n) : coâng lao, coâng tích

116. LUXURY SÖÏ XA SÆ OUTLINE 1. Luxury a vague term. 2. Many things are necessary to a full life that are not strictly necessary for mere existence. 3. What is luxury to one man, is necessary to another. 4. Luxury, in the bad sense, ruins individuals and nations. It is not easy to define luxury. It is a word whose meaning shifts and changes like the shape of a mountain in a driving mist. To the political economist1, luxuries are all things which are not necessary to life and efficiency, and therefore they include many things, not only innocent, but very desirable. But to a Puritan2 preacher, luxury was of the devil, and a temptation to mortal sin3. Moreover, luxury is not an absolute idea ; we cannot say of any particular thing that it is in itself a luxury. For what is a luxury to one class of people, or in one country, or in one period, may be a necessary to another class, in another country, or another period. As the standards of living4 rise, things that were luxuries to the grandfathers become necessaries to their grandsons. As the economists classify things as necessaries5 and luxeries6, perhaps it will help up to a definition of the latter word, if we consider necessaries for a minute. Necessaries for life and efficiency are a sufficient quantity of wholesome food, warm clothing, fuel and shelter. If a man has these, he can not only maintain life, but keep physically fit. But can any man, except the poorest, be content with only such bare necessaries ? The Bible says "Man doth not live by bread alone" Man is not a mere animal ; he has a mind and a soul to feed as well as a body. And for real living as distinguished from mere existence, many other things than food and clothes and a house and fuel are necessary. And the higher the standard of life to which any particular man has become accustomed7, the greater the number and variety of things that are necessary. A child brought up in a poor working-man's home is quite comfortable and happy with very few things ; but a boy reared in a öell-to-do family becomes so accustomed to a certain standard of house, furniture, meals, dress, servants, and various conveniences, that he would be absolutely miserable if he were compelled to live in a working-class family. These things, which to the poorer man would be luxuries, are, therfore, to him real necessaries ; for though he might exist without them, he could not live (in the fullest sense of the term) without them. Again, the tastes of individulal men differ widely. To an eager scholar, books (which to many men are luxuries and quite unnecesary) are more necessary even that food and drink and shelter ; and many a student would rather go without a fire on a cold night than deprive himself of his books Luxury, however, in colloquial8 speech, has always a shade of bad meaning. It is something to be condemned. In means living in ignoble9 ease, self-indulgence, and expensive pleasure. Such a life leads to moral deterioration10, and often to vice. The lover of luxury loses his capacity for work or sustained effort of any kind ; his moral fibre11 is softened, the distimction between right and wrong is blurred, and the whole man becomes in time physically, mentally, and intellectually degenerate. Luxury has ruined whole nations. When Rome was a small republic, the Romans were noted for

their simplicity of life, self-control, courage, loyalty, honesty, and hardihood. But when Rome became a wealthy empire, the Romans gave themselves up to luxury, and in time became so effeminate and pampered12 that they fell an easy prov to the hardy barbarian invaders from the North, who overran and conquered their great Empire. Khoù maø ñònh nghóa söï xa xæ. Nghóa hoaøn chænh cuûa töø luoân bieán chuyeån gioáng nhö hình daïng cuûa ngoïn nuùi trong laøn söông muø toûa giaêng. Theo caùc nhaø kinh teá chính trò, xa xæ laø nhöõng gì khoâng caàn thieát trong cuoäc soáng vaø ñaày ñuû tieän nghi. Do ñoù xa xæ bao goàm nhieàu thöù khoâng chæ söï trong traéng maø coøn laø söï khao khaùt. Nhöng ñoái vôùi tín ñoà Thaùnh giaùo, söï xa hoa thuoäc veà toäi loãi, vaø laø söï caùm doã ñaãn ñeán toäi traïng. Hôn nöõa, xa xæ khoâng phaûi laø moät yù nghó hoaøn chænh. Chuùng ta khoâng theå noùi ñeán baát kyø söï vaät laï naøo raèng ñoù laø söï xa hoa laõng phí. Vì caùi goïi laø söï hoa ñoái vôùi 1 taàng lôùp hay moät nöôùc hoaëc ôû moät giai ñoaïn coù theå laïi laø nhu caàu thieát yeáu ñoái vôùi lôùp ngöôøi khaùc hay ñaát nöôùc khaùc hoaëc thôøi kyø khaùc. Khi tieâu chuaån sinh hoaït ñöôïc naâng cao, caùi goïi laø laõng phí ñoái vôùi oâng cha ta trôû thaønh nhu caàu ñoái vôùi con chaùu ta. Caùc nhaø kinh teá hoïc phaân ñònh söï vaät thaønh nhu caàu phaåm vaø xa xæ phaåm. Coù leõ ñieàu naøy môû ra cho chuùng ta ñònh nghóa cuûa töø naøy. Neáu chuùng ta chæ xem xeùt nhu caàu trong moät phuùt. Nhu caàu cho cuoäc soáng vaø tieän nghi laø moät soá löôïng vöøa ñuû thöïc phaåm, quaàn aùo aám, nhieân lieäu vaø nôi aên ôû. Neáu moät ngöôøi coù ñuû nhöõng thöù naøy, anh ta khoâng chæ duy trì ñöôïc cuoäc soáng maø coøn giöõ ñöôïc söùc khoûe. Nhöng lieäu con ngöôøi, tröø ngöôøi ngheøo nhaát, coù haøi loøng vôùi nhöõng nhu yeáu phaåm trô troïi nhö vaäy khoâng ? Kinh Thaùnh coù noùi : "Con ngöôøi khoâng soáng baèng baùnh mì khoâng". Con ngöôøi khoâng chæ laø moät con vaät ñôn thuaàn. Anh ta coøn coù trí oùc cuøng moät taâm hoàn caàn söï boài boå gioáng nhö cô theå vaäy. Vaø vì cuoäc soáng thöïc teá khaùc xa vôùi söï toàn taïi ñôn thuaàn, coøn raát nhieàu söï vieäc khaùc cuõng raát quan troïng ngoaøi thöïc phaåm, quaàn aùo, nhaø cöûa vaø nhieân lieäu. Vaø con ngöôøi caøng thích öùng vôùi tieâu chuaån soáng cao, caøng coù nhieàu thöù quan troïng thieát yeáu. Moät ñöùa treû lôùn leân trong moät gia ñình coâng nhaân ngheøo chæ thích nghi vaø haøi loøng vôùi moät soá vaät duïng. Nhöng ñoái vôùi ñöùa treû quen soáng vôùi cuoäc soáng coù tieâu chuaån coá ñònh veà nhaø cöûa, vaät duïng, böõa aên, quaàn aùo, ñaày tôù cuøng caùc tieän nghi khaùc, chaéc chaén raèng noù seõ raát ñau khoå neáu buoäc noù phaûi soáng trog gia ñình lao ñoäng. Nhöõng thöù naøy ñoái vôùi ngöôøi ngheøo hôn laø söï xa hoa laõng phí, nhöng ñoái vôùi noù laïi laø nhu caàu thöïc söï. Coù theå raèng noù seõ khoâng soáng noåi neáu khoâng coù nhöõng thöù naøy. Trôû laïi, sôû thích cuûa moãi caù nhaân con ngöôøi khaùc nhau xa. Ñoái vôi moät hoïc giaû ham hoïc hoûi, saùch vôû (ñoái vôùi nhieàu ngöôøi laø söï xa xæ vaø laø ñieàu khoâng caàn thieát) quan troïng hôn caû thöïc phaåm vaø thöùc uoáng cuøng nhaø cöûa. Coù nhieàu sinh vieân thích ñi trong moät ñeâm laïnh khoâng aùnh ñeøn coøn hôn laø töï töôùc ñi saùch vôû cuûa anh ta. Tuy nhieân, xa xæ luoân mang nghóa xaáu ñöùng veà vaên noùi thöôøng ngaøy. Noù laø ñieàu ñaùng ñöôïc khinh khi, cuõng coù nghóa raèng xa xæ laø cuoäc soáng nhaøn haï thaáp keùm, töï kyû vaø khoaùi laïc xa hoa phung phí. Cuoäc soáng nhö theá seõ daãn ñeán söï sa ñoïa ñaïo ñöùc cuøng vôùi thoùi hö taät xaáu. Ngöôøi yeâu thích söï xa xæ seõ ñaùnh maát khaû naêng laøm vieäc hoaëc seõ ñaùnh maát nhöõng noå löïc quí baùu, vaø coát caùch seõ trôû neân nhu nhöôïc. Toaøn boä con ngöôøi anh ta trôû neân suy thoaùi veà theå chaát, veà tinh thaàn vaø tri thöùc. Xa xæ seõ phaù huûy toaøn boä caùc quoác gia. Khi Rome laø moät nöôùc coäng hoøa nhoû beù, ngöôøi La maõ voán ñöôïc coi laø coù cuoäc soáng giaûn dò, töï chuû, coù loøng can ñaûm, chung thuûy vaø chaân thaät, chòu khoù. Nhöng khi Rome trôû thaønh moät ñeá quoác huøng maïnh, daân toäc La Maõ töï cho pheùp mình xa hoa ñoàng thôøi cuøng luùc hoï trôû thaønh nhu nhöôïc vaø yeáu ñuoái ñeán noãi hoï ñaõ bò chinh phuïc moät caùch deã daøng bôûi nhöõng ngöôøi xaâm löôïc thoâ baïo ôû phöông Baéc traøn xuoáng.

TÖØ MÔÙI : 1. political economist /p6'l1t1kl 1'k4n6mist/ (n) : nhaø chính trò kinh teá 2. Puritan /'pj$6r1t6n/ (n) : tín ñoà Thaùnh Giaùo 3. mortal sin /'m0:tl s1n/ (n) : toäi troïng, toäi aùc cöïc ñaïi 4. the standard of living /56 'st%nd6d 6v l1v17/ : tieâu chuaån sinh hoaït 5. necessaries /'nes6s6riz/ (n) : caùc nhu yeáu phaåm 6. luxuries /'l^k~6riz/ (n) : xa xæ phaåm 7. to be (get, become) accustomed to /bi:6'k^st6mt tu:/ (v) : quen (vôùi) 8. colloquial /k6'l6$kwi6l/ (adj) : chæ veà thöôøng ñaøm, hoäi ñaøm 9. ignoble /19'n6$bl/ (adj) : baàn tieän, haï löu, heøn keùm 10. deterioration /d1t16r16're1~n/ (n) : söï sa ñoïa, baïi hoaïi luaân lyù 11. fibre /'fa1b6(r)/ (n) : coát saùch, söï cöùng coûi 12. to pamper /'p%mp6r/ (v) : nuoâng chieàu, naâng niu

117. BENEFACTORS OF MANKIND AÂN NHAÂN CUÛA NHAÂN LOAÏI OUTLINE 1. Religious teachers. 2. Social reformers. 3. Great Rulers. 4. Great doctors. 5. Inventors. 6. Poets and great writers. There are so many different ways in which mankind can be benefitted, and so many great men who have conferred great blessings on their fellows, that in a short essay little more can be done than to give a catalogue1 of some of the classes of the benefactors of humanity2. To begin with the religious and moral side of man's nature, it is impossible to calculate the benefits that the founders of great and pure religions have conferred upon the racemen such as Buddha in India, Confucius in China, Jesus in Palestine, and Muhammad in Arabia. And besides such great figures, there have been hosts3 of men of saintly life and noble teaching in all ages, who have, by example, earnest words and noble books, raised the level of human morality and pointed men to God and spiritual truth. Then there are the earnest social reformers and the philanthropists, who have deyoted their lives to abolishing public abuses, bad laws and evil customs, and to alleviating4 the lot of the poor and miserable think of the work of willerforce and Clarkson in England and of Lloyd Garrison and Abraham Lincoln in America, whose labours led to the abolition of slavery ; or John Howard and Elizabeth Ery, who exposed the horrors of the old prisons, and led the way to prison reform ; or the Earl of Shaftsbury, who devoted his time and wealth and the influence of his social position to the good of the working classes, by extending the Factory Acts, and by reforming the treatment of the insane ; or Cobden and Bright who got the Corn Laws repealed5 and so gave cheap bread to the people. There have been many bad kings, but we must count the good kings and rulers as benefactors of humanity ; for the establishment and maintenance of a sound organisation of society is indeed a great benefit to men. In ancient times the name of Asoka, the Buddhist king of India, stands out in history as that of one of the wisest and most humane6 of rulers. In England, Alfred the Great was a father to his people, and by his wise laws and his unselfish devotion to public good, did much to elevate7 a half barbarous race ; and Edward I. was a wise and just ruler. One cannot omit mention, too, of Solon, the law-giver of Greece, and Marcus Aurelius, the philo-sopher-emperor of Rome. Some of the greatest blessings to suffering humanity have been conferred by great doctors and scientists, such as Simpson who at the risk of his life experimented in anaesthetics and discovered chloroform, by means of which the most serious operation can be performed whithout pain ; Jenner, who abolished small-pox from England by his discovery of vaccination ; and Lister, who revolutronised surgery by the anti-septic treatment.

And what material benefits countless inventors have brought to men ! James Watt, by the invention of the first practicable steam-engine, and George Stephenson8, with his locomotive, practically revolutionised social and industrial conditions in the 19th century. Faraday's experiments with electricity led to the telegraph and telephone systems ; and Marconi's discoveries resulted in wireless telegraphy and "broad-casting" But space altogether fails even to mention the thousands of benefits which scientific invention has given to men. Lastly, mention must be made of the great poets and writers of noble books, who by their exalted imagination and lofty thoughts, have developed the higher nature of mankind. Nhaân loaïi höôûng nhieàu ñieàu ích lôïi baèng nhieàu caùch khaùc nhau, ñoàng thôøi coù nhieàu vó nhaân ñaõ töï nguyeän laøm nhöõng vieäc coù yù nghóa lôùn lao cho con chaùu hoï mai sau. Trong baøi xaõ luaän ngaén xin trích daãn moät soá aân nhaân coù loøng nhaân ñaïo ñaõ giuùp ñôøi chöù khoâng theå naøo lieät keâ heát nhöõng ngöôøi trong soá hoï thuoäc caùc giai taàng trong xaõ hoäi. Haõy ñi töø toân giaùo vaø veà ñaïo ñöùc cuûa con ngöôøi. Thaät khoù maø ñeám heát lôïi ích caùc nhaø saùng laäp vó ñaïi cuûa caùc toân giaùo chính ñaõ ban cho loaøi ngöôøi nhö laø Ñaïo Phaät ôû }n, ñaïo Khoång ôû Trung Hoa, Thieân Chuùa ôû Palestin, vaø ñaïo Hoài ôû AÛ Raäp. Beân caïnh caùc nhaân vaät vó ñaïi, coù khoâng ít con ngöôøi coù cuoäc soáng thaùnh thieän cuøng nhöõng lôøi daïy cao quyù ôû moïi thôøi ñaïi. Hoï ñaõ ñeå laïi nhöõng lôøi leõ cao quyù cuøng saùch vôû coù giaù trò nhaèm naâng cao caáp baäc ñaïo ñöùc cuûa con ngöôøi, vaø höôùng daãn con ngöôøi ñeán vôùi Chuùa cuøng chaân lyù taâm linh. Thôøi ñoù voán coù nhieàu nhaø caûi caùch xaõ hoäi nghieâm chænh cuøng vôùi caùc nhaø töø taâm, ñaõ ñaàu tö caû cuoäc ñôøi cuûa hoï haàu ñaùnh ñoå caùc thoùi xaáu lan traøn, luaät ñoài baïi, cuøng nhöõng huû tuïc, ñoàng thôøi laøm giaûm bôùt ngöôøi ngheøo vaø noåi ñau. Haõy nghó ñeán coâng lao cuûa Wilberforce vaø Clarkser ôû Anh, vaø Lloyd Garriksan vaø Abraham Lincoln ôû Myõ. Coâng vieäc cuûa hoï ñaõ ñöa ñeán vieäc huûy boû cheá ñoä noâ leä. Hoaëc John Howard vaø Elizabeth Ery, nhöõng ngöôøi phaûn ñoái caùc nhaø tuø cuõ khuûng khieáp vaø laõnh ñaïo phong traøo caûi caùch traïi giam. Nghó ñeán Earl ôû Shaftsbury, ngöôøi giaønh troïn thôøi gian vaø cuûa caûi cuõng nhö söùc maïnh veà ñòa vò xaõ hoäi ñeå ñem ñeán ñieàu toát laønh cho taàng lôùp lao ñoäng thoâng qua vieäc môû roäng ñaïo luaät ôû xí nghieäp cuøng vôùi coâng vieäc caûi caùch tình traïng cö xöû ngöôøi maát trí. Hay Cobden vaø Bright ñaõ choáng ñoái huûy boû luaät haïn cheá nhaäp khaåu ngoâ, ñoàng thôøi chæ ñònh giaù reû cho moïi ngöôøi. Coù khoâng ít nhöõng oâng vua ñoài baïi, tuy nhieân chuùng ta phaûi tính ñeán nhöõng ñoàng minh quaân ñöôïc xem laø aân nhaân cuûa nhaân loaïi. Bôûi vì vieäc thieát laäp cuøng vôùi baûo döôõng toå chöùc xaõ hoäi thaät söï laø moät quyeàn lôïi cho con ngöôøi. Thôøi coå xöa, caùi teân Asoka voán laø teân cuûa vì vua theo ñaïo Phaät, AÁn Ñoä, lòch söû xem ñoù laø moät trang caùc nhaø thoáng trò khoân ngoan cuõng nhö nhaân töø nhaát. ÔÛ Anh, Alfred ñaïi ñeá voán laø cha ñeû cuûa daân toäc, ñaõ laøm nhieàu ñieàu haàu naâng cao ñôøi soáng cuûa loaøi ngöôøi man rôï nhôø caùc phaùp luaät khoân ngoan cuøng vôùi söï ñaàu tö khoâng vò kæ cuûa oâng vaøo caùc vieäc laøm coâng ích. Vaø EdwardI laø 1 vò vua khoân ngoan vaø coâng baèng. Chuùng ta cuõng khoâng theå khoâng ñeà caäp ñeán Solon, ngöôøi soaïn thaûo boä luaät cho Hy Laïp, cuøng vôùi vua Marcus Aurelius, moät vò vua ñoàng thôøi laø nhaø trieát hoïc löøng dang cuûa ñeá quoác La Maõ. Coù nhieàu ñieàu toát ñeïp lôùn lao mang tính nhaân ñaïo voán do caùc baùc só vaø caùc nhaø khoa hoïc vó ñaïi ban taëng cho loaøi ngöôøi. Ñieån hình laø Simpson, oâng ñaùnh ñoåi cuoäc soáng baûn thaân nhaèm thí nghieäm tìm ra thuoác meâ Chloroform. Nhôø ñoù caùc ca phaãu thuaät nghieâm troïng nhaát ñöôïc tieán haønh khoâng gaây ñau ñôùn. Jenner ngöôøi ñaõ xoùa ñi beänh thuûy ñaäu ôû nöôùc Anh nhôø khaùm phaù ra thuoác mieãn dòch. Roài Lister nhaø phaãu thuaät ñaõ laøm cuoäc caùch maïng

phaãu thuaät baèng phöông phaùp voâ truøng. Caùc nhaø phaùt minh ñaõ ñem ñeán cho con ngöôøi caùc ñieàu lôïi ích vaät chaát khoâng ñeám xueå ! James Watt, nhôø vaøo caùc phaùt minh ra ñaàu maùy hôi nöôùc coù coâng duïng ñaàu tieân. Vaø George Stepherson vôùi ñaàu maùy xe löûa coù coâng duïng thöïc tieãn ñaõ laøm cuoäc caùch maïng caûi ñoåi tình traïng coâng nghieäp vaø xaõ hoäi vaøo theá kyû 19. Caùc thí nghieäm veà ñieän cuûa Faraday ñöa ñeán heä thoáng ñieän baùo vaø ñieän thoaïi. Caùc phaùt minh cuûa Marconi ñöa ñeán keát quaû voâ tuyeán ñieän baùo vaø phaùt thanh truyeàn thanh, truyeàn hình". Tuy nhieân khoaûng khoâng gian hoaøn toaøn khoâng coøn xa laï ngay caû khi ñeà caäp ñeán haøng ngaøn lôïi ích maø caùc phaùt minh khoa hoïc ñaõ ñem ñeán cho loaøi ngöôøi. Cuoái cuøng, chuùng ta phaûi ñeà caäp ñeán caùc thi só vó ñaïi cuøng caùc nhaø vaên cuûa caùc cuoán saùch hay ñaõ ñöa trí töôûng töôïng vaø nhöõng yù töôûng trung thaønh cuûa con ngöôøi, naâng cao baûn chaát cao ñeïp cuûa loaøi ngöôøi. TÖØ MÔÙI : 1. catalogue /'k%t6l49/ (n) : cuoán muïc luïc, soå maãu haøng 2. humanity /hju:'m%n6ti/ (n) : nhaân ñaïo, tình nhaân ñaïo 3. host /h6$st/ (n) : ñaùm ñoâng - hosts of : raát nhieàu 4. to alleviate /6'li:vie1t/ (v) : laøm giaûn dò, thoa dòu 5. to repeal /ri'pil/ (v) : boû ñi thuû tieâu, pheá huûy 6. humane /hju:me1n/ (adj) : coù loøng ñaïo ñöùc, nhaân töø 7. to elevate /'el1ve1t/ (v) : naâng cao,coå voõ 8. George Stephenson : kyõ sö Hoa kyø (1781-1848)

118. GOOD HUMOUR TÍNH HAØI HÖÔÙC OUTLINE 1. History of the word "Humour" 2. Definition of good humour. 3. A good humoured man is popular with all. 4. Good humour is a good defence against the worries of life. 5. Good humour makes for happiness. "Humour" is a word that has a rather curious history. It properly meant a fluid. (Compare the word "humid"1 meaning moist). The mediaeval2 doctors used to teach that there were four chief fluids, or humours, in the body, namely blood, phlegm, choler3, and melancholy ; and that a man's physical and mental qualities were determined by the proportion in which these were mixed. If blood were predominant, he would be of a sanguine4 (hopeful-from Latin Sanguis "blood") temperament ; if phlegm,he woulde be phlegmatic5, or stolid6 and unemotional ; if choler, he would be choleric7, or easily roused to anger ; if melancholy (literally, "black bile8") he would be gloomy and pessimistic9. This old doctrine of "humours" is, of course, considered now to be nonsense ; but the word humour has remained in the sense of temperament, mood, or temper. So we speak of being in a good humour, or a bad humour, meaning a good or bad mental mood. The word humour by itself means the power to appreciate and enjoy wit and fun and what is comical ; as when we say of a man that he has a keen sense of humour, or of a funny book that it is very humorous. Good humour, as a characteristic, means good ternper-a cheerful, kindly and genial10 disposition. A good humoured person is one who is not easily provoked or irritated, who takes things in a genial and friendly spirit, and so is easy to get on with and is a pleasant companion. A good-humoured person is naturally popular. Sour, irritable, peevish, and irascible11 people are not loved. People do not readily make friends with such, for they are always giving and taking offence. But all people like the company of a good-humoured man, with his pleasant smile and jolly laugh and kindly and genial manners. Good-humous is also valuable defence to its possessor against the worries and battles of life. It prevents12 him fron worrying about trifles, and getting upset with every misfortune. The typical character of a good humoured man in fiction is Mark Tapley, in Dickens's "Martin Chuzzlewit" who always prided himself on keeping a smiling face and meeting the worst misfortunes with a cheery laugh. He is, perhaps, an impossible character ; but it would do us no harm to try to follow his sunny example. Good humour, therefore, makes for happiness. The good humoured man makes others happy with his cheery presence, and is able to keep himself happy even under cloudy skies. "Humour" laø töø ngöõ coù tính lòch söû gaây trí toø moø, coù nghóa chính xaùc laø chaát loûng (so saùnh vôùi töø "humid" coù nghóa laø aåm öôùt). Baùc só thôøi Trung Coå thöôøng cho raèng coù 4 chaát dòch cô baûn trong cô theå con ngöôøi, ñoù chính laø maùu, chaáy nhaøy, dòch vaø nöôùc maät. Ñoù laø traïng thaùi cô theå vaø tinh thaàn cuûa con ngöôøi, ñöôïc xaùc ñònh theo tæ leä vaø ñöôïc hoøa troän. Neáu maùu laø yeáu toá troäi, ngöôøi ñoù haún laø laïc quan, khoaùi hoaït. Neáu chaát nhaày troäi hôn,

ngöôøi ñoù phaûi laõnh ñaïm, laïnh luøng hoaëc khoâng coù caûm giaùc. Neáu chaát dòch laán aùt caùc chaát khaùc, anh ta seõ deã caùu giaän. Neáu coù maät nhieàu, anh ta seõ aûm ñaïm vaø bi quan. Baøi giaùo huaán cuõ veà "tính vui veû" dó nhieân ñöôïc xem laø voâ nghóa. Nhöng töø vui veû tieàm aån trong tính khí, taâm traïng cuõng nhö khí chaát con ngöôøi. Vì theá chuùng ta thöôøng noùi ñeán tính haøi höôùc toát hoaëc tính haøi höôùc coù taùc duïng xaáu. Baûn thaân töø vui veû coù nghóa laø khaû naêng ñeà cao vaø thöùc trí khoân vaø tieáng cöôøi vôùi söï mæa mai. Nhö khi chuùng ta noùi ñeán moät ngöôøi coù khieáu haøi höôùc hoaëc moät cuoán saùch cöôøi. Ñoù chính laø tính vui veû. Tính vui veû nhö moät tính caùch - coù nghóa laø tính khí toát, tính vui, toát buïng vaø oân hoøa. Moät ngöôøi vui tính laø ngöôøi khoâng deã bò taùc ñoäng hoaëc töùc giaän, laø ngöôøi luoân oân hoøa vaø côûi môû, raát deã hoøa ñoàng, laø moät ngöôøi baïn vui veû. Ngöôøi coù tính khí vui veû töï nhieân ai cuõng meán. Ngöôøi ta khoâng thích ngöôøi hay caùu kænh, caèn nhaèn, deã giaän vaø chua cay. Ngöôøi ta khoâng thích laøm baïn vôùi loaïi ngöôøi nhö theá, vì hoï deã gaây vaø cuõng deã bò xuùc phaïm. Tuy nhieân moïi ngöôøi ñeàu thích keát baïn vôùi ngöôøi vui tính coù nuï cöôøi deã meán vaø tieáng cöôøi gioøn giaõ cuøng vôùi tính caùch töû teá vaø thaân maät. Tính vui veû coøn laø böùc töôøng baûo veä coù giaù trò ñoái vôùi ngöôøi coù noù loaïi boû nhöõng lo aâu vaø toan tính trong cuoäc soáng. Tính vui veû seõ laøm anh ta khoâng coøn lo aâu nhöõng chuyeän vaët, vaø seõ khoâng buoàn vôùi moãi baát haïnh nhoû nhoi. Mark Tapley nhaân vaät ñieån hình veà ngöôøi coù tính vui veû trong caâu truyeän hö caáu "Martin Chuzzlewith" cuûa "Dickens ngöôøi luoân töï haøo coù göông maët luoân töôi cöôøi vaø khi gaëp ñieàu baát haïnh nhaát vaãn giöõ nuï cöôøi töôi. Coù leõ, oâng laø moät nhaân vaät hieám coù. Khoâng coù taùc haïi naøo khi phaûi noi theo taám göông saùng ngôøi cuûa oâng. Do vaäy, vui tính ñem laïi haïnh phuùc. Ngöôøi vui tính khieán ngöôøi khaùc haïnh phuùc vôùi söï hieän dieän saùng ngôøi cuûa anh. Vaø coù le seõ laøm anh ta haïnh phuùc ngay caû khi baàu trôøi xaùm ñen. TÖØ MÔÙI : 1. humid /'hju:m1d/ (adj) : aåm thaáp, öôùt, coù nhieàu nöôùc 2. mediaeval /,medi'i:vl/ (adj) : veà thôøi Trung coå 3. choler /'k4l6r/ (n) : söï thònh noä, côn töùc giaän 4. sanguine /'s%79w1n/ (adj) : ñaày hy voïng, laïc quan 5. phlegmatic /fle9'm%t1k/ (adj) : laõnh ñaïm, laïnh luøng 6. stolid /'st4lid/ (adj) : khoâng coù caûm giaùc, trô 7. choleric /'k4l6rik/ (adj) : deõ noåi giaän, phaùt caùu 8. bile /ba1l/ (n) : nöôùc ôû gan tieát ra, maät 9. pessimistic /,pes1'm1st1k/ (adj) : bi quan, yeáu theá 10. genial /'d2i:ni6l/ (adj) : oân hoøa, thaân thieát 11. irascible /1'r%s6bl/ (adj) : deã töùc, deã caùu kænh 12. to prevent /pr1'vent/ (v) : traùnh cho.. . khoûi, laøm caûn trôû ex. The thunder-storm prevented me from attending the meeting Traän baõo taùp ñaõ caûn trôû toâi khoâng döï buoåi hoïp ñöôïc.

119. SANITATION VEÄ SINH OUTLINE 1. Dirt the mother of disease. 2. Meaning of sanitation. 3. The work of a sanitary department :(a) Drainage. (b) Removal of refuse1 (c) Cleaning of streets. (d) Purity of water and food supplies. (e) Sanitary construction of streets and houses. (f) Dealing with infectious diseases2. The Bible speaks of "the pestilence3 that walketh in darkness" ; and pestilence is always a thing of darkness, in a double sense. For not only are the germs which cause disease invisible, but they breed and multiply onlly in darkness-hidden in decaying vegetation, putrefying4 animal matter, human and animal excrement5, and dark pools of foul and stagnant water. Dirt and darkness are the parents of disease ; and if people live in filth, they are liable to such epidemics6 as cholera, enteric7 and plague. Kashmir,for example, is one of the most beautiful countries in the world, with a fine climate, a fertile soil, and a beautiful river ; yet the population of that earthly8 paradise is decimated9 every few years by epidemics of cholera. Why ? Because of the dirty habits of its people, who turn their splendid river into an open sewer by throwing into it all the filth of their villages and then drink its poisoned waters. Luxury, however, in colloquial8 speech, has always a shade of bad meaning. It is something to be condemned. In means living in ignoble9 ease, self-indul-gence, and expensive pleasure. Such a life leads to moral deterioration10, and often to vice. The lover of luxury loses his capacity for worl or sustained effort of any kind ; his moral fiber11 is softened, the whole man becomes in time physically, mentally, and intellectually degenerate. Luxury has ruined whole nations. When Rome was a small republic, the Romans were noted for their simplicity of life, self-control, courage, loyalty, honesty, and hardihood. But when Rome became a wealthy empire, the Romans gave themselves up to luxury, and in time became so effeminate and pampered12 that they fell an easy prov to the hardy barbarian invaders from the North, who overran and conquered their great Empire. Hence the need in towns and villages of a regular system of sanitation. The word sanitation comes from the Latin word sanitas, which means health ; and the object of sanitation is to preserve the health of a community by keeping the place where it dwells clean, and open to sunlight, fresh air and pure water. This is now recognised as so important, that every town has its public health department10 and skilled sanitary officials to see that the streets and houses are kept in a hygienic11 condition. The sanitary department has to see, first, that a town is properly drained. It must have a well thought out system of drainage pipes and channels to carry away the surface water and all liquid filth. Next, it has to see to the systematic removal of all excremental matter, which must be buried deep in the earth at a distance, or, better still, burnt in

incinerators12. Then streets have to be kept regularly swept, and people compelles to remove all rubbish13 and dirt from their premises14. It is most important that the water-supply of a town should be kept pure ; and that all food and milk supplies in markets and shops should be inspected, and tainted15 goods condemned and confiscated16. As fresh air is as important as pure water, new towns are laid out with broad streets and open spaces, and the houses so constructed as to have plenty of air and light. But it is very difficult to alter old towns, with their narrow and dark streets, badly built and stuffy houses. But as opportunities allow, insanitary dwellings must be pulled down and streets widened. Lastly, sanitation includes the isolation of infectious diseases cases, and the disinfecting17 of houses. Kinh thaùnh noùi veà "beänh dòch lan truyeàn trong boùng toái", vaø caên beänh naøy laø moät vaät cuûa boùng ñeâm theo hai nghóa. Vì noù khoâng nhöõng laø nhöõng con vi truøng gaây beänh khoù thaáy, maø chuùng coøn nuoâi döôõng laøm taêng tröôûng chæ trong boùng ñeâm. Chuùng aån naáp ôû loaøi thöïc vaät thoái naùt, ôû xaùc ñoäng vaät muïc röõa vaø ôû trong phaân ngöôøi, ñoäng vaät, ôû caùc ao hoà toái taêm dô baån cuøng caùc vuõng nöôùc tuø ñoïng laâu ngaøy. Dô baån cuøng toái taêm laø cha ñeû cuûa beänh taät. Neáu con ngöôøi soáng dô baån raát deã nhieãm phaûi caùc caên beänh löu haønh nhö thoå taû, soát thöông haøn, cuøng beänh dòch. Laáy ví duï, Kashimir laø moät trong nhöõng nöôùc ñeïp nhaát theá giôùi, coù khí haäu trong laønh, ñaát ñai maøu môõ, doøng soâng neân thô. Tuy nhieân, daân soá vuøng naøy vaøi naêm laïi giaûm suùt moät phaàn vì caên beänh dòch taû. Taïi sao vaäy ? Bôûi thoùi dô baån cuûa con ngöôøi ôû ñaây ñaõ bieán doøng soâng xanh rì trong vaét thaønh coáng raõnh coâng coäng bôûi vieäc tuøy tieän neùm raùc trong laøng ra soâng, vaø roài daân laøng uoáng nöôùc bò nhieãm ñoäc. Do vaäy tình traïng veä sinh thöôøng xuyeân ôû laøng, phoá laø ñieàu toái quan troïng. Töø Sanitation xuaát phaùt töø tieáng La Tinh Sanitas nghóa laø söùc khoûe. Vaø muïc ñích cuûa veä sinh laø baûo veä söùc khoûe cho coäng ñoàng baèng caùch giöõ gìn nôi aên ôû saïch seõ, thoaùng aùnh saùng vaø khoâng khí trong laønh vaø nöôùc trong saïch. Hieän nay. ñieàu naøy ñöôïc xem raát quan troïng. Moãi phoá ñeàu coù ty teá vaø caùc nhaân vieân veä sinh kieåm tra ñöôøng phoá, nhaø cöûa phaûi ôû trong tình traïng saïch seõ, coù veä sinh. Ty y teá tröôùc heát phaûi kieåm tra veà coáng raõnh thaùo nöôùc chính xaùc Ty phaûi coù keá hoaïch cuï theå veà heä thoáng coáng raõnh vaø keânh ñaøo nhaèm chuyeån taûi nöôùc cuøng caùc chaát caën dô. Keá ñeán, ty phaûi xem xeùt heä thoáng ruùt phaân, phaûi ñöôïc vuøi saâu trong loøng ñaát, hay toát hôn ñoát trong loø thieâu. Ñöôøng phoá phaûi ñöôïc queùt saïch ñeàu ñaën. Vaø moïi ngöôøi phaûi loaïi boû raùc röôûi dô baån khoûi nhaø cöûa. Ñieàu quan troïng nhaát laø nguoàn nöôùc phaûi trong saïch. Ñoàng thôøi taát caû caùc loaïi thöïc phaåm vaø söûa treân thò tröôøng vaø cöûa hieäu phaûi ñöôïc kieåm tra. Caùc maët haøng khoâng hôïp veä sinh phaûi ñöôïc tòch thu. Khoâng khí trong laønh cuõng quan troïng baèng nguoàn nöôùc trong saïch. Caùc thaønh phoá môùi moïc leân coù nhöõng con ñöôøng roäng lôùn cuøng khoaûng khoâng gian thoaùng ñaõng. Nhaø cöûa ñöôïc thieát keá coù nhieàu khoâng khí vaø aùnh saùng. Tuy nhieân, raát khoù khi choïn phoá coå coù nhöõng con ñöôøng heïp, toái taêm cuøng nhöõng ngoâi nhaø ngoät ngaït toài taøn. Nhöng khi cô hoäi cho pheùp, tình traïng maát veä sinh ôû phoá xaù phaûi ñöôïc keùo xuoáng vaø ñöôøng phoá phaûi ñöôïc môû roäng. Toùm laïi, tình traïng veä sinh bao goàm vieäc caùch ly caùc caên beänh truyeàn nhieãm vaø vieäc tieâu ñoäc nhaø cöûa.

TÖØ MÔÙI : 1. refuse /'refju:s/ (n) : ñoà boû ñi, pheá vaät, ñoà sa thaûi 2. infectious diseases /1n'fek~6s d1'zi:z/ (n) : nhöõng beänh truyeàn nhieãm 3. pestilence /'pest1l6ns/ (n) : beänh dòch, beänh löu haønh 4. to putrefy /'pju:tr1fa1/ (v) : muïc thoái 5. excrement /'ekskr1m6nt/ (n) : phaân (ngöôøi vaø suùc vaät) 6. epidemic /,ep1dem1k/ (n) : beänh truyeàn nhieãm (löu haønh) 7. enteric /'ent6rik/ (adj) : chöùng soát thöông haøn 8. earthly /'3:8li/ (adj) : cuûa traàn gian 9. to decimate /'des1me1t/ (v) : huûy dieät ñi moät phaàn 10. public health department /'p^bl1c hel8 d1'p@:m6nt/ (n) : ty veä sinh coâng coäng, ty y teá 11. hygienic /ha1'd2i:n1k/ (adj) : chæ veà veä sinh 12. incinerator /1n's1n6re1t6(r)/ (n): loø ñoát, loø thieâu 13. rubbish /'r^b1~/ (n) : raùc röôùi, pheá vaät 14. premises (pl) /'premisiz/ (n) : nhaø cöûa, phoøng oác 15. tainted /'te1nt1d/ (adj) : baån, bò dính baån 16. to confiscate /'k4nf1ske1t/ (v) : tòch thu, sung coâng 17. disinfecting /,d1s1n'fekt17/ (n) : vieäc saùt ñoäc tieâu ñoäc

120. THE DUTIES OF A CITIZEN TRAÙCH NHIEÄM COÂNG DAÂN OUTLINE 1. Definetion of a citizen. 2. Two views of a citizen's privileges1 and duties. 3. A citizen's duties : (a) Loyalty. (b) Obedience to law. (c) Assistance to guardians of the law. (d) Intelligent interest in politics. (e) Public service. The word citizen has three shades of meaning. It may mean a town-dweller as distinguished from a villager : or, secondly, the member of a city, who has recognised municipal privileges and duties-as, a citizen of Manchester, or of Bombay ; or, lastly, it any mean the subject of a sovereign state2, in which sense we speak of an English citizen, or a French citizen. The first meaning may be left aside here ; for the subject is concerned with the second and third meanings only. What, then, are the duties of a citizen to his city and his country ? A citizen is the member of a community, whether that community is a town or a great country : and as the member of a community he has both privileges and duties. For we may think, of a community as existing for the sake of its individual members, or , the individual members as existing for the sake of the community. The first view, held by individualists3, emphasises the privileges of a citizenship ; the second view, held by socialists4, emphasises the duties of citizenship. One says, the State exists for the good of the citizen - and that is true ; the other says, the citizens exist for the good of the State - and that also is true. Both views must be combined and a citizen must recognize that the State he belongs to has a duty to him (his privileges) and that he has an obligation5 to it (his duties). However, as we are in no danger of forgetting our privileges as citizens, it is wise to emphasise our duties. The first obvious duty of a citizen is loyalty to the country of his birth or adoption. Patriotism does not mean "My country, right or wrong" ; but is does mean that in a national crisis or danger, a citizen must be prepared to support and defend his country even, if necessary with his life. Secondly, it is the duty of a citizen to obey his country's laws. He must have no sympathy with crime, which is a breach of law. He may consider some laws imperfect, unwise and even unjust ; and he may and should, use all condtitutional6 means in his power, such as public speaking , writing to the press, organisation, and the use of his vote,to get such laws reformed or abolished. But so long as a law is a law, he must obey it Thirdly, he must do more than keep the law himself he must, as occasion arises, actively assist the guardians of the law in the performance of their duty in putting down crimes

and arresting criminals. Criminals must be made to feel that they have, not only the police, but also all respectable citizens against them. Fourthly, he ought to take an intelligent interest in politics ; for as a citizen he has a vote, and he is responsible for using that vote for the good of his country as a whole7. He must form definite opinions as to what is best for his country, and what men are the best to rule it, and what new laws and reforms it needs, and then actively use such influence as he has to forward8 such measures. Lastly, a citizen must be ready, if he has the ability and is called upon to do so, to render active voluntary service to his city or country, by serving on municipalities, education committees, and other public bodies, or even in the central legislature9. Good citizens have no right to leave the management of local or national institutions to professional politicians10. Töø coâng daân coù ba neùt nghóa. Noù coù theå coù nghóa laø ngöôøi daân thaønh phoá ñeå phaân bieät vôùi ngöôøi daân laøng. Thöù hai laø, ngöôøi soáng trong thaønh phoá nhaän thöùc ñaëc quyeàn cuøng boån phaän ñoái vôùi chính quyeàn ñòa phöông, cuõng nhö moät coâng daân cuûa Manchester hoaëc cuûa Banbay. Cuoái cuøng noù coù theå mang nghóa cuûa 1 quoác gia coù chuû quyeàn maø chuùng ta thöôøng noùi ñeán coâng daân Anh hay coâng daân Phaùp. Nghóa ñaàu tieân ñöôïc ñeå sang 1 beân. Vì chuû ñeà coù lieân quan ñeán nghóa thöù hai vaø thöù ba. Vaäy thì boån phaän cuûa ngöôøi coâng daân ñoái vôùi phoá phöôøng vaø ñaát nöôùc nhö theá naøo ! Coâng daân laø thaønh vieân cuûa coäng ñoàng, cho duø laø coäng ñoàng ñoù laø moät thaønh phoá hay moät ñaát nöôùc. Vaø vì laø thaønh vieân cuûa 1 coäng ñoàng anh ta coù hai quyeàn lôïi cuøng caùc boån phaän sau. Chuùng ta noùi ñeán taäp theå toàn taïi vì lôïi ích cuûa moãi moät thaønh vieân hay moãi thaønh vieân toàn taïi vì lôïi ích cuûa coäng ñoàng. Quan ñieåm ñaàu tieân, ñöùng treân quan ñieåm caù nhaân, nhaán maïnh ñeán quyeàn lôïi cuûa coâng daân. Quan ñieåm thöù hai theo quan ñieåm cuûa ngöôøi xaõ hoäi chuû nghóa, nhaán maïnh ñeán boån phaän coâng daân. Ngöôøi ta cho raèng ñaát nöôùc toàn taïi vì ñieàu toát ñeïp cho coâng daân. Ñuùng vaäy ! Coù ngöôøi noùi raèng caùc coâng daân soáng vì töông lai ñeïp ñeõ cuûa ñaát nöôùc. Ñieàu ñoù cuõng ñuùng. Caû hai quan ñieåm phaûi ñöôïc lieân keát, ñoàng thôøi ngöôøi coâng daân phaûi nhaän thöùc roõ raøng ñaát nöôùc maø anh leä thuoäc coù boån phaän ñoái vôùi anh (ñoái vôùi quyeàn lôïi cuûa anh) vaø raèng anh phaûi coù nghóa vuï ñoái vôùi ñaát nöôùc (boån phaän cuûa anh). Tuy nhieân, khi chuùng ta khoâng gaëp nguy hieåm chuùng ta thöôøng queân ñi quyeàn lôïi coâng daân cuûa chuùng ta. Caùch khoân ngoan laø phaûi nhaán maïnh ñeán boån phaän cuûa chuùng ta. Boån phaän, cuûa ngöôøi coâng daân tröôùc heát laø phaûi trung thaønh vôùi toå quoác, queâ höông. Chuû nghóa yeâu nöôùc khoâng coù nghóa raèng "ñaát nöôùc toâi". Nhöng noù thaät söï coù nghóa raèng trong tình traïng quoác gia khuûng hoaûng hay nguy ngaäp, ngöôøi coâng daân phaûi saün saøng xaû thaân baûo veä toå quoác, thaäm chí neáu caàn hy sinh caû cuoäc ñôøi mình. Thöù hai, boån phaän ngöôøi coâng daân phaûi tuaân theo luaät nöôùc. Anh ta khoâng ñoàong tình vôùi toäi voán vi phaïm phaùp luaät. Anh ta coù theå ít quan taâm ñeán moät soá ñieàu luaät, thieáu khoân ngoan vaø thieáu coâng baèng. Vaø anh ta neân söû duïng toaøn boä phöông tieän hieán phaùp trong khaû naêng quyeàn löïc cuûa anh ta nhö baøi dieãn thuyeát, vieát baùo, hay toå chöùc vaø duøng quyeàn baàu cöû, phaûi aùp duïng luaät môùi caûi caùch hay boû nhöõng luaät khoâng caàn thieát. Ñieàu thöù ba, coâng daân phaûi thöïc hieän nhieàu hôn luaät yeâu caàu. Khi ñieàu kieân pheùp, anh ta phaûi tích cöïc giuùp ngöôøi baûo veä phaùp luaät tröø khöû toäi aùc vaø baét giam toäi phaïm. Hoï phaûi chöùng toû cho toäi phaïm thaáy raèng hoï khoâng nhöõng laø caûnh saùt maø coøn laø ngöôøi coâng daân choáng toäi aùc ñaùng troïng.

Ñieàu thöù tö, anh ta phaûi quan taâm nhaïy beùn veà chính trò. Vì raèng moãi coâng daân coù quyeàn baàu cöû vì töông lai toát ñeïp cho toå quoác. Anh ta phaûi xaùc laäp yù kieán roõ raøng ñieàu naøo ñem laïi ñieàu toát ñeïp nhaát cho ñaát nöôùc anh ta vaø ngöôøi naøo coù naêng löïc cai quaûn ñaát nöôùc gioûi nhaát. Ñoàng thôøi boä luaät môùi naøo cuøng hình thöùc caûi caùch naøo laø caàn thieát. Vaø sau ñoù anh ta neân tích cöïc duøng söùc aûnh höôûng nhaèm xuùc tieán caùc bieän phaùp treân. Toùm laïi, ngöôøi coâng daân phaûi saün saøng neáu anh ta coù khaû naêng vaø ñöôïc keâu goïi, haõy laøm ñi haàu ñaùp laïi baèng vieäc phuïc vuï tình nguyeän tích cöïc ñoái vôùi thaønh phoá hoaëc ñaát nöôùc mình, baèng vieäc phuïc vuï chính quyeàn ñòa phöông, caùc uûy ban giaùo duïc coâng daân toát khoâng coù quyeàn ñeå coâng vieäc quaûn lyù hoïc vieän quoác gia hay ñòa phöông cho caùc chính trò gia chuyeân nghieäp. TÖØ MÔÙI : 1. privilege /'pr1v6l1d2/ (n) : ñoäc quyeàn 2. sovereign state /'s4vr1n ste1t/ (n) : quoác gia coù chuû quyeàn 3. individualist /,1nd1v1d2$6l1st/ : ngöôøi theo caù nhaân chuû nghóa 4. socialist /s6$~6l1st/ (n) : ngöôøi theo xaõ hoäi chuû nghóa 5. obligation /,4bl1'9e1~n/ (n) : nghóa vuï, boån phaän 6. constitutional /,k4nst1'tju:~enl/ (adj) : veà hieán phaùp, phaùp trò 7. as a whole : toaøn theå, toaøn boä 8. to forward /f0:w6d/ (v) : xuùc tieán 9. central legislature /'sent6 'led21sle1t~6/ (n) : vieän laäp phaùp trung öông, nghò vieän 10. professional politician /pr6'fe~6nl ,p4l1't1~n/ (n) : chính trò gia chuyeân nghieäp

(123doc - VN) 120 Bai Luan Tieng Anh - PDFCOFFEE.COM (2024)
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