综英第三版第四册unit6chinesefood课文翻译

2021年1月22日发(作者：晏殊)
Chinese Food

completely by the individual. One can listen to music, but the sound may enter in
one
ear
and
go
out
through
the
other;
one
may
listen
to
a
lecture
or.
conversation,
and day-dream about
many other
things;
one may
attend
to matters of business,
and
one's heart or interest may be altogether elsewhere... In the matter of food and
eating however one can hardly remain completely indifferent to what one is doing
for long. How can one remain entirely indifferent to something which is going to
enter one's body and become part of oneself How can one remain indifferent to
something
which
will
determine
one's
physical
strength
and
ultimately
one's
spiritual and moral fibre and well- being

-- Kenneth Lo

“生活中很少有什么东西像食物 这样真切实在，或者说那么彻底的为个人接纳吸收。一个
人可能在听音乐，但是音乐可以从一只耳朵进从 另一只耳朵出；一个人可以在听讲座时胡
思乱想；
一个人可以在料理生意上的事务而他的心思和 兴趣另有所属……
.
。
而在吃饭就餐
时，一个人几乎不可能长时间的对自己正 在做的事完全无动于衷。一个人怎么能对即将进
入身体并成为身体一部分的东西保持绝对的无动于衷呢一 个人怎么能对即将决定自己体力
以及最终决定自己的精神和道德品质以及幸福安康的东西无动于衷呢
——肯尼斯·洛


This
is
an
easy
question
for
a
Chinese
to
ask,
but
a
Westerner
might
find
it
difficult
to answer. Many people in the West are gourmets and others are gluttons, but
scattered among them also is a large number of people who are apparently pretty
indifferent
to
what
goes
into
their
stomachs,
and
do
not
regard
food
as
having
any
ultimate moral effect on them. How, they might ask, could eating a hamburger or
drinking
Coca
Cola
contribute
anything
to
making
you
a
saint
or
a
sinner
For
them,
food is quite simply a fuel.

这是一个中国人常问的问题，而西方人却很难作答。在西方，很多人都是美食家， 还有其
他一些是暴饮暴食者，而混杂于这两者中间的还有一种对吃进肚子的食物漠不关心的。这
些人也许会问，吃一个汉堡，喝点可口可乐就会变成圣人或罪人对于他们来说，食物就是
一种能量。

Kenneth Lo, however, expresses a point of view that is profoundly different and
typically Chinese, deriving from thousands of years of tradition. The London
restaurateur
Fu
Tong,
for
example,
quotes
no
less
an
authority
than
Confucius
(the
ancient
Sage
known
in
Chinese
as
K'ung-Fu- Tzu)
with
regard
to
the
primal
importance
of food. Food, said the sage, is the first happiness. Fu Tong adds:
countrymen is one of the ecstasies of life, to be thought about in advance; to be
smothered with loving care throughout its preparation; and to have time lavished
on it in the final pleasure of eating.

肯尼斯·洛认却表达了一种截然不同的，典型的中 国化的观点。这种观点源于从几千年中
国文化。例如，一家伦敦餐馆的董福就引用了如同孔夫子（中国人 陈这位古代圣人为孔夫
子）的权威人士的话。圣者言，食乃是人生最大的幸福。董福还说：
“食 物对中国人来说是
生活中的一大乐事，需要预先准备，需要精心烹饪，还要肯花时间去享受吃得乐趣。< br>”


Lo
observes
that
when
Westerners
go
to
a
restaurant
they
ask
for
a
good
table,
which
means a good position from which to see and be seen. They are usually there to be
entertained socially -- and also, incidentally, to eat. When the Chinese go to a
restaurant, however, they
ask
for a
small room with plain walls
where they cannot
be seen except by the members of their own party, where jackets can come off and
they can proceed with the serious business which brought them there. The Chinese
intentions

洛发现西方人进餐馆时都会要个不错的桌位，也就是自己可 以看到他人，他人也可以看到
你的好位子。他们去那里通常只是一种社交娱乐，同进附带着吃些什么。但 中国人却不一
样，他会选一个除了聚会成员谁都看不到的地方，这样他们可以很随便的脱掉外套，可以< br>开始这件严肃的事情
--
吃饭，那才是他们来这的目的。中国人的意图“是高尚的，是全 心
全意的，

即吃饭是头等大事。
”


Despite
such
a
marked
difference
in
attitudes
towards
what
one
consumes,
there
is
no
doubt
that
people
in
the
West
have
come
to
regard
the
cuisine
of
China
as
something
special.
In
fact,
one
can
assert
with
some
justice
that
Chinese
food
is,
nowadays,
the only truly international food. It is ubiquitous. Restaurants bedecked with
dragons and delicate landscapes -- serving Such exotic as Dim Sin Gai (sweet and
sour chicken), and Shao Shing soup, Chiao-Tzu and Kuo- Tioh (northern style), and
Ging Ai Kwar (steamed aubergines) -- have sprung up everywhere from Hong Kong to
Honolulu to Hoboken to Huddersfield.

尽管对于吃什么的态度很不一样，但勿庸疑置疑的是，西方人已 经开始承认中国饮食的与
众不同。实际上，他们可以很公正地断言，中餐是当今世界唯一真正意义上的国 际饮食，
它无处不在。从香港到火奴鲁鲁，从呼伯肯到韩兹弗尔德，随处看见刻有龙腾的图案和精
致风景画的中式餐厅，经营者各种异国风味的糖醋鸡、绍兴汤、烧酒、锅贴（北方味）
、和
清 蒸茄子等。


How did this come about Certainly, a kind of Chinese food was exported to North
America when many thousands of Chinese went there in the 19th century to work on
such things as the U.S. railways. They settled on or near the west coast, where
the
famous or
infamous
suey
joints
grew
up,
with
their
rather
inferior
brand
of
Chinese
cooking.
The
standard
of
the
restaurants
improved
steadily
in
the
United States, but Lo
considers that the
crucial factor in
spreading this kind
of
food throughout the Western world was population pressure in the British colony
of Hong Kong, especially after 1950, which sent families out all over the world
to
seek
their
fortunes
in
the
opening
of
restaurants.
He
adds,,
however,
that
this
could
not
have
happened
if
the
world
had
not
been
interested
in
what
the
Hong
Kong
Chinese had to cook and sell. He detects an increased interest in sensuality in
the
Western
world:

texture,
movement,
food,
drink,
and
rock
music all
these
have
become
much
more
part
and
parcel
of
the
average
person's
life
than
they
have
ever
been.
It
is
this
increased
sensuality
and
the
desire
for
greater
freedom
from age-bound habits in the West, combined with the inherent sensual concept of
Chinese food, always quick to satisfy the taste buds, that is at the root of the
sudden
and
phenomenal
spread
of
Chinese
food
throughout
the
length
and
breadth
of
the Western World.

这是怎么回事呢十九世纪成千上万的工人去美国去做诸如修建铁路之事时，食物也随之传
到了北美。他们 在美国西海岸或靠近西海岸的地方定居，在那里知名的、不知名的“杂烩
店”
开始风靡起来，< br>经营的都是些低档次的中国菜。
在美国，
这些餐馆的档次在稳步提高。
但洛认为 促使中餐在西方世界流行起来的关键因素在于英国殖民地——香港的巨大人口压
力。特别是
20
世纪
50
年代以后，许多家庭都想到世界各地开餐管赚钱。他还说，如果世