[123doc.vn] 120 bai luan tieng anh

8/19/2019 [123doc.vn] 120 Bai Luan Tieng Anh

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1. HONESTY IS THE BEST POLICYTHAÄT 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 worldlyflavour2, for it means that from a worldly point of view it pays3 to be honest. Now areally honest man will not ask whether honesty pays or not. He feels he must be honest,

even if 4 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 honestypays, 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 afine business asset. People will be glad to deal with him : and though he may not makea 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 greatfortunes have been built up upon dishonesty. Too many successful rogues have provedby 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 manymaintain 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, havefailed because they were honest. A martyr17 who prefers to be burned at the stakerather 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 manif 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 ? Caâuchaâm ngoân khoâng coù chuùt gì veà muøi ñôøi vôùi nghóa raèng thaät thaø seõ ñöôïc lôïi theo quanñieåm chung. Baây giôø moät ngöôøi thaät thaø seõ khoâng hoûi thaät thaø coù lôïi hay khoâng maø anh tachæ 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 ñoáivôùi ngöôøi thaät thaø. Noù thaät söï coù yù nghóa ñoái vôùi ngöôøi khoâng toân troïng nguyeân taéc, ngöôøichæ thaønh thaät khi thaät ñem laïi lôïi nhuaän, vaø khoâng thaät neáu hoï thaáy noù ñem laïi nhieàu lôïinhuaän hôn.Coù leõ thaät thaø laø keá laâu daøi ñeå sinh lôïi. Trong kinh doanh, chaúng haïn, coù moät ngöôøi giaodòch tröïc tieáp vôùi quaàn chuùng, baùn haøng vôùi giaù phaûi chaêng, coù chaát löôïng toát, coù theå tin


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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 vaøduø 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 thôøigaëp 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 nhanhchoùng maát taát caû nhöõng gì hoï coù ñöôïc nhôø noùi laùo. Nhöng coù nhieàu ngöôøi duy trì ñöôïc söïthaønh coâng cuûa mình phaàn lôùn nhôø naêng löïc, vaän may vaø taøi kheùo leùo trong kinh doanhhôn laø loøng chaân thaät.Vaø cuõng khoâng ít nhöõng taám göông thaát baïi chæ vì hoï thaät thaø. Ngöôøi töû vì ñaïo thích ñöôïccheát thieâu hôn laø noùi nhöõng gì anh ta tin laø sai quaáy. Coù theå laø anh huøng ñaáy nhöng döôùicon maét ngöôøi ñôøi, hoï chæ nghó ñeán thaønh coâng coù tieáng vang cho neân anh ta cho raèngtröôøng 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 heáttaát caû, thaät thaø laø saùch löôïc ñeïp nhaát. "Ñieàu ñoù seõ ñem laïi lôïi nhuaän gì ñaây cho anh neáuanh 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 ñôøi3. to pay (v.i) / pe1 / : töï buø laïi ; kieám ra tieàn4. 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 vì6. of little use / 6v 'l1tl ju:s / : chaúng ích lôïi gì laémex : 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 taéc8. 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 vôùi10. at fair prices : vôùi giaù coâng baèng11. to rely upon (or : on) / r1'a1 6'p4n / (v) : tin töôûng vaøo12. to make a fortune / me1k 6 'f0:t~u:n / (v) : laøm giaøu lôùn13. on the other hand : veà maët khaùc14. due to / dju:tu / (conj) : vìex : 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 thuùc16. point of view : quan ñieåm - viewpoint. : quan ñieåm17. martyr / 'm@:t6 / (n) : ngöôøi cheát vì ñaïo hay chuû nghóa18. in the end = after all, ultimately : maõi sau, sau cuøng


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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 Ages 2 in Europe, and Brahmins 3 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 canbe illustrated in various ways.

Phycically, man is one of the weakest of animals. Without the wonderful tools he hasinvented, 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 instrength. 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 ofcreatures physically his superiors.

In the same way, and for the same reason, civilised nations dominate and enslave

ignorant savage races. A handful of 9 Europeans in Africa controls millions of Africansavages. 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 arephysically 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. Inconsequence10 kings had to appoint priests as their ministers to carry on11 thegovernment 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 Brahminswere 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 workingclasses17 are educated people. As they have advanced in knowledge they haveadvanced 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 hoïcthöùc 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 theånaøo chaïy nhö ngöïa phi. Con ngöôøi seõ khoâng coù vuõ khí choáng laïi nanh vuoát hoå, seõ thua xasöùc maïnh cuûa sö töû vaø gaáu. Tuy nhieân, con ngöôøi coù khaû naêng chinh phuïc ñöôïc taát caû söùcmaïnh vaø nhöõng con thuù hung döõ nhaát, baét chuùng phuïc vuï con ngöôøi. Baèng trí thoâng minhvaø kieán thöùc sieâu vieät, con ngöôøi ñaõ laøm chuû ñöôïc moïi sinh vaät treân traùi ñaát.


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Cuøng moät nguyeân nhaân ñoù, caùc daân toäc vaên minh thoáng trò vaø laøm chuû nhöõng loaøi hoangdaõ, ngu doát. Moät nhoùm ngöôøi AÂu Chaâu ôû Chaâu Phi ñaõ kieåm soaùt haøng trieäu trieäu ngöôøidaân Chaâu Phi. Ñoù chính laø tính sieâu vieät cuûa tri thöùc, laø vuõ khí, laø toå chöùc vaø laø ñaëc tínhmaø 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 thöôøngkhoâng bieát ñoïc, bieát vieát. Vì vaäy vua phaûi choïn caùc vò linh muïc laøm coá vaán nhaèm cai quaûnñaát nöôùc hoï. Caùc oâng vua thöôøng laø höõu danh voâ thöïc, trong tay nhöõng vò linh muïc khoânngoan trí thöùc töø khi vò vua ñoù laø moät ngöôøi coù tính caùch uy quyeàn maïnh meõ. Nhöõng ngöôøilính, ngöôøi cuûa göôm kieám laïi cho raèng anh ta laø chuû. Nhöng anh ta thaät söï ôû trong taycaùc linh muïc. ÔÛ AÁn Ñoä cuõng coù moät tröôøng hôïp töông töï. Nhöõng ngöôøi Baø La Moân tríthöùc laø nhöõng ngöôøi cai trò thöïc söï cuûa nhaø nöôùc AÁn trong nhieàu naêm vaø luoân ñaøn aùp caùcñaúng 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 luoântöï 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 minh2. the Middle Age / 'm1dl e1d2 / (n) : thôøi Trung Coå3. Brahmin (Brahman) / br@:m1n / (n) : tín ñoà ñaïo Baø la moân Ấ n Đoä4. the educated class / 'edjuke1t1d kl@:s / (n) : giai caáp hoïc thöùc5. the ignorant / 'i9n6r6nt / (n) : keû ít hoïc

6. fang / f%7 / (n) : raêng nhoïn coù noäc ñoäc7. no match for : khoâng ñuoåi kòp ; thua xa ; khoâng xöùng8. superior intelligence / su:p16r16 1n'tel126ns / (n) : söï thoâng minh sieâu vieät9. a handful of / h%ndf$l / (n) : moät naém , moät nhoùm , moät soá nhoûex : A handful of men.

moät nhoùm ngöôøi.ex : A handful of rice.

moät tuùm gaïo.

10. in consequence = consequently / 'k4ns1kw6ns / (n) : bôûi vaäy , vì vaäy11. to carry on / 'k%r1 on / (v) : tieáp tuïc ; thi haønh, tieán haønh12. nominally / 'n4mi6n6l1 / (adv) : coù danh thoâi ; höõu danh voâ thöïc13. the man of the sword / s0:d / (n) : con nhaø voõ14. the man of the pen / pen / (n) : con nhaø vaên15. the same is the case / ke1s / : tröôøng hôïp ñoù cuõng theá16. universal / 'jun1v6s6l / (adj) : chæ veà hoaøn vuõ, chung caû vuõ truï17. the working classes / 'w3:k17 'kl@:s1z / (n) : giai caáp lao ñoäng

18. no longer / no$ 'lo76 / (conj) : khoâng coøn.... nöõaex : 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.


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3. ROME WAS NOT BUILT IN A DAYTHAØNH 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 thedifficulties to be overcome, he becomes discouraged, relaxes5 his efforts, or abandonsthe 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 usimpatient, 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 atlast 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 notdiscouraged : 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 ofprogress, 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 haicaùm doã - noân noùng vaø thieáu can ñaûm. Anh ta baét tay vaøo vieäc vôùi loøng say meâ traøn ñaày hyvoïng. Nhöng daàn roài caûm thaáy coâng vieäc maát nhieàu thôøi gian hôn anh nghó, anh ta trôû neânnoân noùng haáp taáp muoán cho xong vieäc. Hay anh ta nhaän thaáy khoù khaên khoù vöôït quakhieán anh nhuït chí khoâng coøn cam ñaûm, buoâng xuoâi hoaëc töø boû coâng vieäc dôû dang khoângcoøn hy voïng. Nhö moät söï kieåm tra loøng kieân nhaãn vaø tính can ñaûm neân môùi coù caâu chaâmngoân "Thaønh La Maõ khoâng theå xaây trong moät ngaøy". Muoán xaây moät thaønh phoá lôùn nhöthaønh 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 xongnhanh choùng vaø deã daøng. Ñöøng ñeå tieán trình chaäm laøm maát loøng kieân nhaãn vaø cuõng ñöøngñeå 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 luyeäntaäp 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


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noùng vaø nhuït chí. Ñoái vôùi anh caâu chaâm ngoân coù noùi, "Haõy kieân nhaãn baïn aï ? Ñoái vôùithaønh 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 kieámñöôïc vaøo vieäc nghieân cöùu. Nhöng caøng hoïc, anh caøng nhaän thöùc roõ caàn phaûi hieåu. Chuû ñeàcaøng 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 muïcñích 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 thaùctroán laùnh vì löôøi nhaùc vaø trì hoaõn. Moät ngöôøi löôøi bieáng khi bò quôû traùch veà vieäc khoângtieán boä, coù theå laëp laïi lôøi noùi naøy moät caùch haøo höùng "a, ñöôïc roài ! Baïn mong muoán gìñaây ? 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 thaùc2. magnitude / 'm%9n1tju:d / (n) : taàm lôùn lao, vó ñaïi3. to take much longer / te1k m^t~ l476 / (v) : caàn laâu hôn nhieàuex : 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, orimperfect manner)

5. to relax / r1'l%ks / (v) : nghæ ngôi, saû hôi6. worth doing / w3:8 / : ñaùng laøm, boõ laømex. This book is worth reading. The picture is worth seeing.

7. to devote oneself to / d1'v6$t / (v) : chuyeân taâm vaøoex : 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 chí11. Procrastination / pr6$,kr%st1ne1~n / (n) : söï khaát laàn, trì hoaõnex : Procrastination is the thief of time.12. to remonstrate with (a person) on (a thing) / 'rem4ntre1t / (v) : traùch ai veà moät ñieàu gìex : 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.


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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 hasinvented 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 weaponsteeth, 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 brutecreation.

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 ofthe elephant. But he has discovered gunpowder, and made himself guns and cannon8, sothat he can kill at a thousand yards, and blow up a ship fourteen miles a way with ashell. 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 swiftestfish. 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 wirelessbroadcasting12, 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 quancuûa ñoäng vaät coù vuù, nhö cöøu, boø, ngöïa, choù. Tuy nhieân con ngöôøi laø ñoäng vaät duy nhaátbieát cheá taïo ñoàng thôøi bieát söû duïng coâng cuï. Hay noùi moät caùch khaùc trong khi con ngöôøigioáng ñoäng vaät veà maët vaät lyù coøn veà taâm sinh lyù con ngöôøi hoaøn toaøn khaùc. Caùc loaøi ñoängvaät khaùc chæ bieát söû duïng vuõ khí vaø coâng cuï töï nhieân, saün coù vaø thuoäc veà cô theå cuûa chuùngnhö raêng, vuoát, chaân, caùnh, vaây... Nhöng con ngöôøi vôùi vuõ khí töï nhieân yeáu hôn so vôùinhieàu loaøi ñoäng vaät, con ngöôøi coù trí thoâng minh vaø khaû naêng saùng taïo neân duïng cuï vaø vuõkhí 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 conngöôøi ñaõ khaùm phaù ra söùc maïnh cuûa hôi nöôùc vaø cheá taïo ñaàu maùy hôi nöôùc giuùp conngöôøi du lòch 60 daëm 1 giôø. Raêng ngöôøi - coâng cuï caét, nghieán raát yeáu cuõng vaäy, moùng taymoùng chaân laïi raát meàm so vôùi raêng cuûa hoå vaø vuoát cuûa sö töû. Nhöng con ngöôøi laïi söûduïng thieác, töï laøm thaønh dao, kieám cuõng nhö göôm. Caùnh tay vaø quaû ñaám cuûa con ngöôøilaø caùc loaïi khí giôùi yeáu hôn so vôùi caúng chaân cuûa gaáu moùng vuoát ngöïa hay voøi voi. Tuy


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nhieân con ngöôøi cheá ra thuoác suùng, töï laøm suùng vaø khaåu ñaïi baùc vì vaäy con ngöôøi coù theåbaén 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, taøuthuûy, maùy hôi nöôùc, taøu ngaàm vì theá con ngöôøi baêng qua doøng nöôùc nhanh hôn loaøi caù bôinhanh 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 phöôïnghoaøng maét ngöôøi keùm hôn, nhöng con ngöôøi laïi coù khaû naêng phaùt minh ra kính vieãn voïngvaø kính thieân vaên. So vôùi tieáng gaàm vang cuûa sö töû hay tieáng roáng cuûa voi, gioïng noùi cuûacon 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 haøngngaøy daëm.Khoâng coù loaøi ñoäng vaät naøo söû duïng coâng cuï ngoaïi tröø con ngöôøi. Vì vaäy ñeå xaùc ñònh roõraøng 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 vuù2. sting / st17 / : söï chích (ñoát) cuûa coân truøng - to sting (n) : ñoát3. 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 taøi5. ostrich / '4str1t~ / (n) : con chim ñaø ñieåu6. instrument / '1nstr$m6nt / (n) : duïng cuï

implement, tool : khí cuï, duïng cuï ; utensil : ñoà duøng7. trunk / tr^nk / (n) : voøi voi8. cannon / 'k%n6n / (n) : suùng ñaïi baùc9. submarine / 's^bm6r1:n / (n) : taøu ngaàm, tieàm thuûy ñình10. telescope / ’tel1skr6$p / (n) : oáng nhoøm, vieãn voïng kính11. microscope / 'ma1kr6sk6$p / (n) : kính hieån vi12. Wireless broadcasting / 'wa16l1s 'br4:dk@:st17 / (n) : söï phaùt thanh voâ tuyeán ñieän


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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 services 2 .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 seaby sailing vessels5 before the invention of the steam-boat ; for balloons were the sportof 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, butonly " 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 asit 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 theGreat War, but they proved to be rather a disappointment : and, although they are usedas 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 andmaintained 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, whenthrown edge wise14, will skim15 through the air a long way, so the " planes " of theaeroplane, 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 ahigh 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 haveflown 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 conngöôøi ñaõ mô töôûng ñeán bay. Nhöng maõi ñeán thôøi ñaïi cuûa chuùng ta öôùc mô ñoù môùi ñöôïcthöïc hieän.

Böôùc ñaàu tieân ñaõ thöïc hieän ñöôïc laø ngaønh haøng haûi, keá ñeán laø phaùt minh cuûa khinh khícaàu vaøo cuoái theá kyû 18. Tieáp theo sau laø söï khaùm phaù ra hôi hyñroâ. Ngaønh haøng khoâng coùkhinh khí caàu ñöôïc saùnh vôùi ngaønh haøng haûi vôùi thuyeàn buoàm ñaõ ra ñôøi tröôùc phaùt minh


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ra thuyeàn chaïy baèng hôi nöôùc ; vì khinh khí caàu laø moân theå thao bay baèng gioù ñaõ coù tröôùcñaây 100 naêm sau söï xuaát hieän cuûa loaïi khinh khí caàu ñaåy baèng xoaùy chaân vòt. Nhöõng loaïikhinh 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 trungmaø 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 thuoáckhoång 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. Tuyvaäy hoï ñaõ chöùng toû hôi thaát voïng vaø maëc ñaàu chuùng ñöôïc söû duïng nhö nhöõng con thuyeànchôû 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. Khinhkhí caàu vaø taøu bay thì nheï hôn maùy bay, coù theå naâng leân, giöõ laïi treân khoâng baèng hôihyñroâ. Đoái vôùi may bay naëng hôn khoâng khí khi caát caùnh bay theo chieàu höôùng ñaõ ñònhcuûa 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 giöõthaêng baèng trong khoâng khí. Ñaây thaät söï laø loaïi maùy bay. Ngaøy nay, maùy bay ñaõ ñaït ñeánmöùc ñoäc cao cuûa söï hoaøn haûo, daãu raèng chæ coù moät phaùt minh gaàn ñaây phi coâng ngaøy naykhoâng cho raèng bay cao haøng ngaøy boä vaø bay xa haøng traêm daëm trong khoâng khí hôn laøñi treân nhöõng con ñöôøng toát treân xe hôi. Giaác mô ngaøy xöa cuûa loaøi ngöôøi ngaøy nay trôûthaønh söï thaät.

Ngöôøi ta ñaõ bay qua Ñaïi Taây Döông. Maùy bay ñaõ bay khaép theá giôùi cuõng ñaõ coù caùc dòchvuï haøng khoâng thöôøng xuyeân mang thö chôû khaùch töø Luaân Ñoân ñeán Pari. Trong vaøi naêmnöõa, caùc nöôùc treân theá giôùi seõ ñöôïc lieân keát baèng dòch vuï haøng khoâng nhö chuùng ngaøy nayñöôïc noái keát baèng taøu thuyeàn vaø ñöôøng ray.TÖØ MÔÙI :1. dirigible balloon / 'd1r1d26bl ba'lu:n / (n) : khinh khí caàu laùi ñöôïc2. air services / e6's3:v1s1z / (n) : nhöõng dòch vuï haøng khoâng3. legend / 'led26nd / (n) : truyeän tích, truyeän kyù, thaàn thoaïi4. hydrogen gas / 'ha1dr6$ 9%s / (n) : hôi hy troâ5. sail vessels / se1l 'veslz / (n) : thuyeàn (taøu) buoàm6. 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 khieån9. according to / -6'k4:d17 tu / (conj) : theo, chieáu theo (= in accordance with)10. lighter than air / la1t6 / : nheï hôn khoâng khí11. craft / kraft / (n) : maùy bay12. heavier than air / hev16 / : naëng hôn khoâng khí13. card board / 'k@:db4:d / (n) : giaáy caùc toâng

14. edge wise (or : edgeways) / ed2wa1z / (adv) : ôû beân bôø, beân meùp ; men beân leà15. to skim / sk1m / (v) : ñoïc hay nhìn löôùt qua, ñi löôùt qua16. to think no more of something : khoâng nghó tôùi... nöõa17. the Atlantic Ocean / 6t'l%nt1k '6$~n / (n) : Ñaïi Taây Döông


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6. TAKE CARE OF THE PENCE, AND THE POUNDS WILL TAKE CARE OFTHEMSELVES

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 income 2 means misery.Everv one knows how mysteriously money dribbles3 away in netty expenditure. Oncebreak a ten rupee4 note and how quickly it disappears ! We cannot remember how spentit, 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 mountup, 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 topounds, which have taken wings and flown away. This is bound to7 be the case if wedon'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 nosystem in their expenditure. When the monthly pay comes in, a monthly budget9 shouldbe drawn up, and certain fixed sums allotted10 to meet necessary expenses such ashouserent, 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 postoffice saving's12 bank. Then a certain amount should be kept in hand13 for extras14 andunforescen 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 isanything , 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 saveinto the bargain18. He takes care in spending the pennies, and finds he has savedpounds.

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, andchronic19 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 laáyñoàng 10 ñoàng chi tieâu thì chaúng maáy choác noù seõ heát ! Chuùng ta khoâng theå nhôù ñaõ chi tieâunhö theá naøo vaø haàu nhö khoâng coù baèng chöùng cho vieäc ñoù, maø tieàn ñaõ tieâu roài ! Chuùng tañaõ queân raèng 16 xu (AÁn) laø 1 ñoàng, 15 ñoàng baèng 1 baûng Anh, nhöõng chi tieâu vaët seõ lôùndaàn 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 nhöõngñoàng xu, vaët vaõnh naøy seõ lôùn daàn thaønh nhöõng ñoàng baûng Anh vuoät khoûi maát. Ñieàu naøybuoäc phaûi nhö vaäy neáu baïn khoâng quan taâm ñeán vieäc chi tieàn. Neáu chuùng ta ñem tieàn theobeân 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 coùmoät cheá ñoä chi tieâu phuø hôïp. Khi tieàn löông haøng thaùng ñeán, ngaân saùch haøng thaùng buoäc


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phaûi vaïch ra. Moät moùn tieàn coá ñònh ñöôïc daønh cho vieäc chi tieâu caàn thieát nhö tieàn thueânhaø, nhieân lieäu naáu aên, quaàn aùo, du lòch... Sau ñoù trích ra moät phaàn coù theå coù ñeå tieát kieämvaø 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 phoøngvieäc 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, coùtheå daønh vaøo vieäc laõng phí. Nhöõng ai aùp duïng cheá ñoä chi tieâu nhö vaäy vaø trung thaønh baùmvaøo ñoù, anh ta coù theå soáng vôùi khoaûng thu nhaäp cuûa mình ñoàng thôøi tieát kieäm ñöôïc. Töïanh 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 chaénraèng vieäc chi tieâu cuûa baïn seõ vöôït quaù möùc thu nhaäp. Keát quaû seõ laø noãi baên khoaên veà tieànbaïc, nhöõng phieáu thanh toaùn nôï naàn vaø moùn nôï trôû thaønh laâu naêm khoâng traû ñöôïc. Moättrong nhöõng lôøi noùi ñaëc saéc cuûa Dickens raèng neáu thu nhaäp cuûa baïn laø 20 ñoàng si-linh vaøbaïn 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 taâm2. beyond one's income / '17k^m / quaù soá lôïi töùc cuûa ta3. to dribble / dr1bl / (v) : rôi, loït, ñi4. rupee / 'ru:p1: / (n) : ñoàng baïc AÁn Ñoä5. anna / '%n6 / (n) : ñoàng xu AÁn Ñoä6. to realise / 'r16la1z / (v) : bieát, nhaän thöùc ra

7. to be bound to / ba$nd / (v) : buoäc phaûi8. to get into (difficulties, trouble, etc.) / 9et '1nt$ / (v) : gaëp (khoù khaên, chuyeän raéc roái...)9. budget / 'b^d21t / (n) : ngaân saùch10. to allot / 6'l4t / (n) : daønh cho ; phaân phoái cho - allotment11. to assign to / 6'sa1n / (v) : chæ ñònh ; chæ phaùt12. postoffice savings : Quyõ tieát kieäm do Nhaø Böu Ñieän toå chöùc.13. in hand / 1n h%nd / coù trong tay, coù saün14. extras / ’ekstr6z / (n) : soá thaëng dö, thöøa ra15. a considerable sum : moùn tieàn ñaùng keå16. to stick to / st1ck / (v) : baùm vaøo17. 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 ñoùex : 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 naêm20. Dickens : Charles Dickens 1812 - 1870 / ’d1kenz / (v) : (teân vaên só löøng danh cuûa nöôùc Anh)


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7. CLEANLINESS OF MIND AND BODYTRONG 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 beeninterpreted3 in a different way, and made to mean that godliness can dispense4 withclealiness. 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

, wereconsidered 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 whichsweep 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 meetthem with dirty face and hands, and soiled and evil smeiling12 clothes. A gentlemanwould 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 toGod 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 maïnhñeán söï quan troïng cuûa tính saïch seõ. Trong thöïc teá, lôøi noùi naøy ñaõ ñöôïc nhaéc laïi nhieàu laàndöôùi 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 chaéncoù 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" !


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Saïch seõ ôû theå xaùc raát caàn cho söùc khoûe. Dô baån vaø beänh hoaïn luoân ñi cuøng nhau. Nhöõngvi truøng beänh seõ gaây maàm, phaùt trieån vaø sinh soâi trong söï dô baån. Caùc caên beänh dòchtruyeàn nhieãm seõ lan traøn khaép trong nöôùc laøm haøng ngaøn ngöôøi mang beänh. Ñoù laø haäuquaû cuûa thoùi dô baån baûo veä vaø moâi tröôøng xung quanh. Khoâng moät ai ñöôïc söùc khoûe maøkhoâng 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 vôùingöôøi töï troïng neáu baïn gaëp hoï vôùi göông maët vaø tay chaân baån, aùo quaàn xoác xeách buïibaëm. 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 moättaâm hoàn "trong saïch" bay "dô baån" laø ñaõ duøng ñeán nghóa aån duï. Ñuùng nhö aùnh saùng laøbieåu töôïng cuûa söï thaät vaø söï toát ñeïp. Boùng toái laø cuûa söï ngu doát vaø toäi loãi. Do vaäy dô baånlaø 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 cathì khaån khoaûn caàu xin Chuùa : "Xin ngöôøi haõy röûa saïch con khoûi nhöõng toäi loãi coøn aånchöùa". Moät ngöôøi coù theå saïch ôû theå xaùc, nhöng neáu taâm trí hoï ñaày nhöõng ham muoán toäiloãi, tö töôûng dô baån vôùi nhöõng töôûng töôïng khoâng trong saïch, anh ta laø moät ngöôøi dô baåncho duø anh ta coù taém röûa saïch seõ chaêng nöõa. Trong saïch thaät söï khoâng phaûi laø keà caän vôùithaùnh thieän, maø laø moät phaàn cuûa söï thanh tuù thaät !.TÖØ MÔÙI :1. godliness / 94dl1n1s / (n) : söï thaùnh thieän, öu tuù2. in practice / 'pr%kt1s / (n) : treân thöïc teá3. to interpret / 1n't3:pr1t / (v) : giaûi thích4. to dispense / d1'spens / (v) : phaân phaùt5. to assciate with / 6s6$~16t / (v) : laøm baïn vôùi, quen vôùi6. ascetic / 6'set1k / (adj) : khaéc khoå, khoå haïnh7. Yogi / 'j6$91 / (n) : tín ñoà moân phaùi8. to multiply / 'm^lt1pla1 / (v) : taêng leân boäi phaàn ; nhaân leân

9. epidemic diseases / ,ep1'dem1k d1's1:z1z / (n) : beänh dòch truyeàn nhieãm10. good health / 9$d hel8 / (n) : söùc khoûe toát11. decent society / ’d1:sent s6'sa16t1 / (n) : xaõ hoäi laønh maïnh12. evil smelling / '1:vl 'smel17 / (n) : hoâi thoái, khoù ngöûi13. scrupulously / ’kru:pj$l6sl1 / (adv) : raát caån thaän, thaän troïng14. metaphorical / ,met6'f4r1kl / (adj) : chæ veà tyû duï, ví von, ví duï15. just as...so... (conj) : ñuùng nhö...thì...cuõng vaäyex. 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 bieåu17. the Psalmist / 's@:m1st / (n) : chæ Vua David trong Kinh Thaùnh


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8. THE POWER OF THE PRESSSÖÙC MAÏNH CUÛA BAÙO CHÍ

OUTLINE

1. Modern power of the press based on1 spread of education 2

2. Newspapers mould 3 public opinion 4 . 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 thepopulation. 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 newspapersand their great influence on public opinion.

Now the great majority7 of newspaper readers are uncritical8. Only a few think forthemselves, and form their own opinions. Most accept what they read without question,

and take their opinions ready make from their favourite10 papers. Newspapers thereforemould public opinion.

In democratic countries where by the system of election and representation11 thepeople 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 istherefore obvious that, if the press controls public opinion, and public opinion controlsthe 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 ongreat 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 byfilling 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 businessconcern24 and is meant to sell, to get a large sale, it must give its readers what theywant. 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 aûnhhöôûng giaùo duïc cuûa baùo. Nôi coù ít ñoäc giaû, neân phaân phoái baùo ít ôû nôi ñoù, vaø coù theå loâicuoán 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 ñoùcon 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 caâuhoûi vaø ñöa ra lyù do hoï thích baùo naøo nhaát. Vì vaäy baùo chí un ñuùc yù kieán cuûa quaàn chuùng.


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ÔÛ caùc nöôùc daân chuû coù theá ñoä baàu cöû vaø quyeàn ñaïi bieåu, nhaân daân kieåm soaùt nhaø nöôùc, yùkieán cuûa quaàn chuùng laø söùc maïnh chính. Khoâng coù moät chính phuû daân chuû naøo laïi phaûinhöôïng boä yù kieán quaàn chuùng, hay bò caùch chöùc. Do ñoù, coù moät ñieàu roõ raøng raèng neáu baùochí kieåm soaùt dö luaän, vaø dö luaän kieåm soaùt nhaø nöôùc, thì baùo chí ít ra kieåm soaùt ñöôïc nhaønöôùc. 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, trongsaïch, khoâng vì lôïi nhuaän, ñem laïi cho ñoäc giaû löôïng kieán thöùc khoân ngoan duõng caûm vaø laøngöôøi daãn ñaàu veà nhöõng vaán ñeà ñaïi söï cuûa quoác gia. Luùc ñoù söùc maïnh cuûa baùo chí raátlôùn. Nhöng neáu baùo chí coù noäi dung taàm thöôøng, vôù vaån, taïo thaønh kieán, hoái loä vaø chieàutheo 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 haõngbuoân, coù nghóa raèng phaûi baùn ñeå coù moät soá löôïng lôùn. Baùo chí phaûi ñem laïi cho ñoäc giaûnhöõng 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, nghieâmtrang 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 vaøo2. spread of education : söï phoå caäp giaùo duïc3. to mould / m6$ld / (v) : taïo thaønh ; naën theo khuoân4. public opinion / 'p^bl1k 6'p1nj6n / (n) : dö luaän, coâng luaän5. 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 soá8. uncritical / ,^n'kr1t1kl / (adj) : khoâng thích pheâ bình9. ready made / red1 me1d / (adj) : laøm saün10. favourite / 'fe1v6r1t / (adj) : ñöôïc öa chuoäng nhaát11. representation / ,repr1zen'te1~n / (n) : quyeàn ñaïi bieåu, ñaïi nghò cheá

12. sooner or later : sôùm muoän, chaúng choùng thì chaày13. to yield / j1:ld / (v) : nhöôïng boä ; phuïc toøng ; laøm theo14. cut of office : khoâng coøn taïò chöùc.15. The pen is mightier than the sword : ngoøi buùt coøn maïnh hôn thanh kieám16. serious / 's16r16s / (adj) : ñöùng ñaén ; nghieâm trang ; ñaøng hoaøng17. lead / l1:d / (n) : söï daån ñaàu, laõnh ñaïoex. 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 ñaén21. sensationalism / sen'se1~6n6li6m / (n) : söï gaây "giaät gaân" (cho ñoäc giaû)22. disastrous / d1'z@:str6s / (adj) : tai haïi23. commercializing / k6'm3:~6la1z17 / (n) : vieäc thöông maïi hoùa


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24. business concern / 'b1zn1s k6n's3:n / (n) : haõng buoân, thöông ñieám25. to afford / 6'f0:d / (v) : chòu ñöïng ; coù khaû naêng


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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 trivial 2 and innocent things into portentous 3 evils. 3. Our duty is to be crilical 4 , and to refuse to accept or pass on, stories until we have

verified 5 them.Idle gossip and irresponsible chatter6 do an immense amount of mischief. They oftenlead to7 the breaking up of friendships, to unjust prejudice, to loss of reputation, to anyamount 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 receiversof 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 housewas burnt down and all the inmates11 suffocated12. And all this arose out of thetraveller'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 outof ten15 we shall find that our informant is either repeating second hand gossip, or he isa 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 lôøiñoàn 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 ngöôøinhaän haøng aên caép ñöôïc, seõ coøn laïi ít troäm cöôùp hôn. Vaø neáu khoâng coù nhöõng ngöôøi voâduyeân 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 ñöôøngtrong ñeâm khuya, nhìn thaáy moät ñoám saùng röïc ñang chieáu saùng gaàn ñoáng coû khoâ. Laùt sauoâng gaëp moät ngöôøi ñaøn oâng, noùi vôùi oâng ta nhöõng gì oâng vöøa nhìn thaáy coù theâm thaét raèng


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luùc ñaàu oâng nghó laø aùnh saùng phaùt ra töø que dieâm ñang chaùy. Ngöôøi naøy laïi keå sang chomoät ngöôøi khaùc raèng moät khaùch du lòch ñaõ nhìn thaáy moät que dieâm chaùy gaàn ñoáng rômkhoâ, vaø raèng moái nguy doáng rôm saép baét löûa chaùy. Khi lôøi truyeàn ñaït tieáp ñeán veà söï kieäntreân, ñoáng coû khoâ ñang chaùy, moái nguy laø noâng traïi cuõng seõ beùn löûa. Cuoái cuøng caâuchuyeän 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 moätñoám 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 cöùgaây taùc haïi gì, chuùng ta phaûi môû roäng trí oùc, nuoâi döôõng moät caùi nhìn pheâ phaùn. Ñoâi khiai ñoù keå chuùng ta moät caâu chuyeän khoâng hay veà ngöôøi khaùc (vì lôøi ñoàn ñaïi noùi chung ñeàulaø nhöõng lôøi noùi xaáu). Chuùng ta phaûi bieát töï hoûi ba caâu hoûi sau. Tröôùc tieân ngöôøi ñöa tincoù bieát tin töùc ñoù tröïc tieáp hay khoâng ? Thöù hai, lieäu tin töùc cuûa anh ta coù caên cöù haykhoâng ? Vaø thöù ba, xem anh ta coù ñoäng löïc naøo noùi leân nhöõng lôøi ñoù khoâng ? Chaúng haïnloøng 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 haycöôøng ñieäu caâu chuyeän hoaëc boùp meùo nhöõng gì nghe ñöôïc. Hoaëc anh ta coù moät ñoäng löïccaù nhaân ñeå döïng neân caâu chuyeän môùi hay thoåi phoàng caâu chuyeän leân. Trong moãi tröôønghôïp naøy coâng vieäc cuûa chuùng ta laø phaûi hoaõn laïi nhöõng lôøi nhaän xeùt vaø giöõ vaán ñeà choñeán khi xaùc ñònh noù laø ñuùng söï thaät !.TÖØ MÔÙI :1. credulous / ’kredjul6s / (adj) : deã tin ngöôøi, hay tin, caû tin2. trivial / ’tr1v16l / (adj) : taàm thöôøng ; nhoû nhoi

3. portentous / p0:'tent6s / (adj) : ñaùng sôï, khuûng khieáp4. critical / ’kr1t1kl / (adj) : thích pheâ bình, pheâ phaùn5. to verify / ver1fa1 / (v) : xaùc ñònh, chöùng minh ; kieåm chöùng6. chatter / ’t~%t6(r)/ (n) : chuyeän phieám, chuyeän ba hoa7. to lead to / l1:d / (v) : daãn tôùi8. exaggerated (p. a) / 19'z%d26re1t1d / (adj) : (ñöôïc) phoùng ñaïi, theâu deät theâm9. distorted (p. a) / d1'st4:t1d / (adj) : bò meùo moù, xuyeân taïc10. gossip monger / '94s1p 'm^796 / (n) : keû phao tin ñoàn

11. inmate / '1nme1t / (n) : ngöôøi ôû cuøng nhaø12. suffocated (p. a) / 's^f6ke1t1d / (adj) : bò ngheïn thôû ; cheát vì ngaït hôi13. informant / 1n'f0:m6nt / (n) : keû ñöa tin, keû truyeàn tin14. first hand / f3:st h%nd / : tröïc tieáp (nhaän ñöôïc)15. in nine cases out of ten : chín trong möôøi tröôøng hôïp16. to suspend / s6'spend / (v) : hoaõn laïi


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10. HOLIDAYSCAÙC 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 fromschool with hilarious2 joy, and plague3 the headmaster on the least excuse to let themoff their lessons. It would be more in place4 to try to convince5 them of the necessity ofwork 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 thehealth, and may cause a nervous break down9. A short holiday, rightly used, will sendus 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 upin close stuffy11 rooms drinking and playing, or in any other unhealthy way, the boy orman will come back to his work tired, listless12, and uninterested. The holiday, insteadof 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, orhave 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 unhealthyamusements, keep early hours15 and get plenty of refreshing sleep. And we should notbe 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, butmore enjoyable.

Khoâng caàn chöùng minh raèng kì nghæ heø raát quan troïng ñoái vôùi toaøn boä hoïc sinh nam bôûi líleõ ñaày söùc thuyeát phuïc raèng hoïc sinh nam coù nhieàu mong muoán nhaát. Chuùng chaøo ñoùnmoät ngaøy nghæ ôû tröôøng vôùi nieàm vui ñaày hôùn hôû, vaø laøm thaày hieäu tröôûng phaûi taûng lôøcho pheùp chuùng nghæ hoïc. Coá gaéng thuyeát phuïc vôùi chuùng raèng laøm vieäc vaø hoïc hoûi laøñieàu quan troïng. Tuy nhieân vaãn bieåu hieän moät öôùc muoán veà khoaûng caùch nghæ ngôi ñeàuñaën, söï tieâu khieån hay söï thay ñoåi ngheà nghieäp ñeàu thaät söï caàn thieát. Nhö vaàn thô cuõ coùnoùi.

"Laøm vieäc maø khoâng chôiSeõ 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 laoñoäng baèng trí oùc meät nhoïc, ñeå tieáp tuïc laøm vieäc maø khoâng bò giaùn ñoaïn laøm aûnh höôûngñeán söùc khoûe, coù theå gaây neân suy suïp tinh thaàn. Moät ngaøy nghæ ít oûi phaûi ñöôïc taän duïngtrieät ñeå, seõ ñöa chuùng ta trôû laïi coâng vieäc vôùi nieàm say meâ môùi ñaày höùng thuù !. "Haõy taän


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duïng trieät ñeå". Taát caû ñeàu leä thuoäc noù. Nhöõng ngaøy nghæ heø coù theå bò laïm duïng. Do vaäyneáu kyø nghæ ñöôïc tieâu khieån khoâng thaän troïng hay trong moâi tröôøng meät laû cuûa nhöõng troøvui chôi höùng thuù hay töï nhoát mình trong caên phoøng ngoät ngaït uoáng röôïu, chôi bôøi, hoaëctrong 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 laïicoâng 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 toángkhoâng khí naøy vaøo luoàng khoâng khí trong laønh ôû mieàn queâ vaø soáng moät cuoäc soáng ngoaøitrôøi laønh maïnh, chôi caùc troø chôi vaø caùc moân theå thao. Chuùng ta phaûi traùnh caùc hoaïtñoäng khoâng laønh maïnh, nguû sôùm daäy sôùm, nguû thaät nhieàu thaät saâu, vaø khoâng ñöôïc nhaønroãi quaù. Haõy thay ñoåi coâng vieäc nhö moät söï nghæ ngôi. Vaø neáu chuùng ta coù moät coâng vieäclaøm 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 phuïc2. hilarious / h1'le6r16s / (adj) : vui veû, hôùn hôû, töng böøng3. to plague / ple19 / (v) : quaáy raày, laøm phieàn4. in place / 1n ple1s / : thích hôïp5. to convince / k6n'v1ns / (v) : thuyeát phuïc, laøm cho tin phuïc6. 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) : baänex. He is engaged in writing a book.9. break down / 'bre1k da$n / (n) : söï suy nhöôïc10. round / ra$nd / (n) : moät hoài, moät loaït11. stuffy / 'st^f1 / (adj) : bí thôû, ngoät ngaït12. listless / l1stl6s / (adj) : chaùn naûn, khoâng thaáy haøo höùng13. energy / 'en6d21 / (n) : nghò löïc, naêng löïcex. Atomic energy : naêng löôïng nguyeân töû.14. open-air life : ñôøi soáng ngoaøi trôøi15. to keep early hours : nguû sôùm, daäy sôùm16. refreshing / r1'fre~17 / (adj) : saûng khoaùi, khoan khoaùi17. to take an interest in : thaáy thích thuù trong vieäc...


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11. EXAMINATIONSCAÙC KYØ THI

OUTLINE

1. Uses of examinations :

(a) Tests of efficiency1 .(b) A stimulus 2 to work.

2. Disadvantages :(a) Encourage cramming 3 .(b) Imperfect tests of efficiency.

Examinations are often denounced4 as a bad system. But they have their uses ; and thecritics 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 ahigher 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 ofknowledge 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 ofthe 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 of 9 him, unless he has the love of acquiring knowledge for itsown sake, he will take things easily12, and not put in the amount of hard work andsystematic 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 topass an examination by camming ; but that means that an examination may not be a real

test of knowledge. For knowledge acquired by cramming is superficial

12

and easily for-gotten 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 whopasses 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 themost important of all.

Caùc kyø thi thöôøng ñöôïc tuyeân boá nhö laø moät heä thoáng toài. Tuy nhieân chuùng coù coâng duïngcuûa 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 phuøhôïp vôùi vieäc ñöôïc ñeà baït ñöùng ñaàu lôùp. Giai ñoaïn tieáp theo laø quaù trình giaùo duïc cuûa anhta, vaø phaûi coù söï baûo ñaûm nhaát ñònh raèng khi anh ta rôøi gheá ñaïi hoïc coù haáp thuï moät soálöôïng kieán thöùc nhaát ñònh vaø phaûi traûi qua moät soá thöû thaùch tinh thaàn. Baát kyø ai tröôùc khinhaän ñöôïc thö baûo ñaûm, anh ta phaûi coù cô hoäi chöùng toû coù ñuû trí thoâng minh vaø tri thöùcñeå ñöôïc giao phoù nhieäm vuï phuø hôïp vôùi coâng vieäc. Moät cuoäc thöû nghieäm coù taàm quan


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troïng ñaëc bieät trong chuyeân moân thöïc teá cuûa y khoa. Vì khoâng ai muoán giao phoù söùc khoûecuûa mình cho moät ngöôøi khoâng chöùng toû ñöôïc raèng anh ta am hieåu veà cô caáu sinh lyù cuûacô theå, qui luaät cuûa söùc khoûe vaø caùc phöông phaùp chöõa beänh. Trong taát caû nhöõng tröôønghôïp 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 söùcvaøo vieäc nghieân cöùu coù heä thoáng, caàn thieát cho moät neàn giaùo duïc toaøn dieän tröø khi anh tacoù 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 naøyhoaøn toaøn coù theå thi ñaäu vaán ñaùp. Nhöng noù coù nghóa raèng moät kyø thi khoâng phaûi laø moätsöï kieåm tra kieán thöùc thaät söï. Ñoái vôùi kieán thöùc coù ñöôïc baèng söï oân thi laø noâng caïn vaønhanh 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. Ñoàngthôøi 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 naêng2. stimulus / ’st1m$l6s / (n) : söï thuùc ñaåy, kích thích3. cramming / kr%m17 / (n) : söï hoïc doàn, hoïc voäi vaøng ñeå ñi thi4. to denounce / d1'na$ns / (v) : toá caùo - denunciation5. 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 kieän8. remedy / ’rem6d1 / (n) : phöông phaùp boå cöùu ; phöông thuoác9. ahead of / 6'hed 6v / (conj) : tröôùc..., ôû tröôùc10. to take things easily : coi nheï moïi söï vieäc11. for one thing : veà moät phöông dieän12. superficial / ,su:p6'f1~l / (adj) : noâng caïn, beà ngoaøi13. intellectual / ,1nti'lekt~$6l / (adj) : trí löïc

14. unfailing / ̂ n'fe1l17 / (adj) : xaùc thieät, khoâng sai, hoaøn haûo15. moral qualities / ’m4r6l kw4l6t1z / (n) : ñöùc tính


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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 life 2 .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 themto 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 alwaysbe 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 thesecret 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 ahundred strong. One of Napoleon's6 favourite maxims was, " Divide and conquer." If hecould 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 itsdifferent 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 eachother. 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 oânglaõo noï buoàn phieàn vì cuoäc caõi coï cuûa hai ngöôøi con trai. Moät hoâm cho goïi hoï laïi, oâng traomoät boù ñuõa baûo ai coù söùc maïnh hay beû gaõy boù ñuõa aáy. Töøng ngöôøi moät coá gaéng nhöngñeàu 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 ñeàubò 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. Söùcmaïnh 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 quaânñoäi. Neáu moät ngaøn ngöôøi tham gia chieán ñaáu nhöng chöa hoïc caùch haønh ñoäng keát hôïpnhau, hoï seõ bò ñaùnh baïi deã daøng bôûi moät ñoaøn quaân coù 100 chieán só bieát ñoaøn keát, coù kyû


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luaät. Moät trong caùc caùch ngoân cuûa Napoleon laø "chia ñeå trò". Neáu oâng coù theå chia caétquaân ñoäi cuûa keû thuø vaø taán coâng cuøng moät luùc, oâng coù theå chinh phuïc ñöôïc daàn daàn. Neáukhoâng oâng coù theå chia nhoû moät daân toäc baèng caùch gaây chia reõ, baát hoøa giöõ caùc taàng lôùptrôû 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. Moätñoäi bao goàm söùc yeáu töông ñoái cuûa moãi caàu thuû nhöng laïi laø moät toå chöùc maïnh coù loáichôi phoái hôïp aên yù vôùi nhau. Ñoäi nhö vaày thöôøng hay ñaùnh baïi ñoäi coù toå chöùc yeáu hônbao 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. Chiaseõ laø yeáu keùm. Moät daân toäc ñoaøn keát, moät coäng ñoàng ngöôøi coù ñoaøn keát, moät gia ñìnhñoaøn 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 soáng3. distressed (p. a) / d1'strest / (adj) : chaùn naûn, buoàn naûn4. to consist in / k6n's1st / (v) : goàm coù, nhôø ôû5. with ease / w15 1:z / (adv) : = easily : moät caùch deã daøng6. 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$'ment / (v) : gaây taïo neân9. discord / d1'sk0:d / (n) : söï baát hoøa, chia reõ, xung khaéc10. warring factions / ’w4r17 'f%k~n / (n) : nhöõng beø phaùi choáng ñoái nhau11. team work / 't1:m 'w3:k / (n) : vieäc laøm ñoàng ñoäi, söï coäng taùc hieäp ñoàng12. to cooperate / k6$ '4p6re1t / (v) : hôïp taùc, coäng taùc13. disunion / d1s'ju:nj6n / (n) : söï chia reõ, baát hoøa14. motto / 'm4t6$ / (n) : chaâm ngoân, khaåu hieäu


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13. THE WORTH OF A GOOD CHARACTERGIAÙ 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 otherpeople 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, butwith 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 aman 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 itis 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, kindand 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 thesepossessions are of great value10, a strong, noble, upright11 character is worth more thanall. And it is the only thing that will last12. Health must fail, riches take wings and flyaway, happiness is temporary and intermittent13 ; but character lasts, even beyond thegrave14.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 andpowerful 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 anation, that keep it strong and preserve it from decay. They are the "Salt of theearth"18. As one wise man has said : " The best thing a man can do for his city is to be agood man."

Khoâng theå laãn loän tính caùch vôùi danh tieáng ñöôïc. Danh tieáng cuûa moät ngöôøi laø nhöõng gìkhaùc nghó veà ngöôøi ñoù, laø nhöõng gì anh ta hieän dieän tröôùc hoï. Tính caùch cuûa moät ngöôøi laøtình traïng ñaïo ñöùc thaät cuûa anh ta, laø nhöõng gì anh thaät söï coù. ÔÛ ñaây, chuùng ta khoâng ñeàcaäp ñeán danh tieáng, chæ baøn ñeán tính caùch cuûa con ngöôøi. Khi chuùng ta hoûi caùi gì laø giaùtrò 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 moätñöùc tính toát nhö laø moät vaät sôõ höõu coù giaù trò. Chuùng ta haõy so saùnh vôùi nhöõng vaät coù giaùtrò 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 tronghai caùi, chæ ñöôïc choïn moät maø thoâi ! Toát hôn neân coù moät coân ñoà maïnh khoûe hay moät vòthaùnh yeáu ? Coù cuûa caûi toát thaät maët daàu laø nguy hieåm, maø sung söôùng. Thaät thuù vò khi coù


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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 nomeans heroes, such as pirates, robbers and blood-thirsty3 raiders. Any man or womanwho risks or loses life for the sake of 4 some noble cause, or to save a fellow being from

death, suffering or ruin, is a hero, The title must therefore be denied to greatconquerors, like Alexander the Great5 or Napoleon Buonaparte, for they wereessentially self-seeking6. They did not sacrifice themselves for others, but sacrificed thelife 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

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