『新东方在线托福听力』为托福考生准备了ETS托福TPO/Official 2 Lec 3听力练习：Why is happiness central to Aristotle's theory?原文题目答案解析，TPO/Official 2 Lec 3听力原文范文音频翻译。

托福TPO/Official 2 Lec 3听力原文Why is happiness central to Aristotle's theory?-新东方托福官方网校手机版

旁白：听一段哲学课堂的讲座。

Narrator: Listen to part of a lecture in a philosophy class.

教授：我们需要讨论的另外一个古希腊哲学家是亚里斯多德，亚里斯多德的伦理学说。

Professor: OK. Another ancient Greek philosopher we need to discuss is Aristotle, Aristotle's ethical theory.

亚里斯多德的伦理学说主要讲的是：他试着让你如何变得幸福快乐，什么是真正的幸福快乐。

What Aristotle's ethical theory is all about is this: he's trying to show you how to be happy, what true happiness is.

然而，他为什么对人类的幸福感兴趣？

Now, why is he interested in human happiness?

并不只是因为幸福快乐是大家所追求的。

It's not just because it's something that all people want or aim for.

为了了解这一点，我们首先得做出一个重要的区分。

But to get there we need to first make a very important distinction.

我先导入两个专业术语：外在价值和内在价值。

Let me introduce a couple of technical terms: extrinsic value and intrinsic value.

要想了解亚里斯多德为什么对幸福快乐感兴趣，你得先会区分这两个术语。

To understand Aristotle's interest in happiness, you need to understand this distinction.

我们追寻和看重的事物，不是该事物本身，而是由它带来的附加价值。

Some things we aim for and value, not for themselves but for what they bring about in addition to themselves.

如果我将一个事物看成是获得另一个事物的途径，那么这个事物拥有我们说的外在价值。

If I value something as a means to something else, then it has what we will call extrinsic value.

而其他事物，我们渴望得到或拥有就其本身而言有价值。

Other things we desire and hold to be valuable for themselves alone.

如果我们不将一个事物看成是获得另外一个事物的途径，而只是为了得到该事物本身，我们可以说它拥有内在价值。

If we value something not as a means to something else, but for its own sake, let us say that it has intrinsic value.

拿锻炼来说。或许有一些人看重的是锻炼本身，但我不这么想。

Exercise. There may be some people who value exercise for itself, but I don't.

我之所以看好锻炼是因为如果我锻炼，我就会比自己不锻炼更健康。

I value exercise because if I exercise, I tend to stay healthier than I would if I didn't.

显然，我并不是为了锻炼而锻炼，而是将其看成是我达成其背后价值的一种途径。

So I desire to engage in exercise and I value exercise extrinsically, not for its own sake, but as a means to something beyond it.

又比如说健康。我为什么珍视健康？

Well, here it gets a little more complicated for me.

健康对我来说很重要是因为我不能做我想做的事，弹奏音乐，教哲学，如果我生病了。

Um, health is important for me because I can't...do other things I want to do, play music, teach philosophy, if I'm ill.

所以健康对我来说很重要，对我有价值，作为通向多产人生的途径。

So health is important to me, has value to me, as a means to a productive life.

健康对我重要的原因还有我只是喜欢健健康康的感觉，这个感觉不错。

But health is also important to me because I just kind of like to be healthy, it feels good.

健康时神采奕奕，生病时萎靡不振。

It's pleasant to be healthy, unpleasant not to be.

所以，在一定程度上，我看重健康的本身的同时也将其看成是获得其他东西的途径：生产率。

So to some degree, I value health both for itself and as a means to something else: productivity.

对我来说，健康既有外在价值又有内在价值。

It's got extrinsic and intrinsic value for me.

也有些事物是本身就有价值的。

Then there's some things that are just valued for themselves.

我爱好音乐，但我不是职业的音乐家；我弹奏乐器纯属娱乐。

I'm a musician, not a professional musician; I just play a musical instrument for fun.

其实，跟绝大多数音乐爱好者一样，我享受弹奏音乐的过程。

Well, like most amateur musicians, I only play because, well, I just enjoy it.

为什么？虽然教课能挣到一点钱，但做别的事我能挣到更多。

Why? Well, it brings in a modest income, but I could make more money doing other things.

即便不给工资，我也会继续教课。

这样说来，我是为了教课而教课。

但是，对所有人来说教课并没有内在价值，普遍这样认为的。

But teaching's not something that has intrinsic value for all people, and that's true generally.

很多事情我们是乐在其中还是乐在其外是因人而异的。

Most things that are enjoyed in and of themselves vary from person to person.

有些人认为教学有内在价值，但有些人不这样认为。

Some people value teaching intrinsically, but others don't.

那么这些跟人类幸福快乐有什么关系呢？

So how does all this relate to human happiness?

亚里斯多德是这样设问的：人们因为其有内在价值，仅仅因为自身的原因，而重视的事物存在吗？

Well, Aristotle asks: is there something that all human beings value... and value only intrinsically, for its own sake and only for its own sake?

如果你能找到这样的事物，那它应该这个世界终极的善举，或者说是人类终极目标。

If you could find such a thing, that would be the universal final good, or truly the ultimate purpose or goal for all human beings.

亚里斯多德给出的答案是肯定的。

幸福。大家将不会反对，他说幸福快乐是衡量其本身的最终目标，它是可以自己存在的。

Happiness. Everyone will agree, he argues, that happiness is the ultimate end to be valued for itself and really only for itself.

在幸福里你能找到幸福的目的吗？

For what other purpose is there in being happy?

所以，获取幸福是亚里斯多德最终的也是最高的追求。

The attainment of happiness becomes the ultimate or highest good for Aristotle.

亚里斯多德提出的第二个问题是：什么是幸福？

The next question that Aristotle raises is: what is happiness?

我们都需要；我们都想要；我们都在追寻。

We all want it; we all desire it; we all seek it.

这里亚里斯多德提到，几经挫折人们往往并不同意刚才的看法。

Here he notes, with some frustration, people disagree.

而且他也给了我们一些标准，或是幸福的特征，以便在寻找幸福的过程中作为参考。

But he does give us a couple of criteria, or features, to keep in mind as we look for what true human happiness is.

如他所说，真正的幸福应该是完彻。

True human happiness should be, as he puts it, complete.

在大家所需求的方面做到无缺。

嗯，人类真正的幸福，如果你拥有，你还需要什么？

Well, true human happiness, if you had that, what else do you need?

什么都不需要。此外，真正的幸福我可以不需要外力也能获得。

Nothing. And second, true happiness should be something that I can obtain on my own.

我们不需要借助别人的力量便可获得。

I shouldn't have to rely on other people for it.

然而，据亚里士多德所言，这也不会凑效，因为要获得名声，需要极大借助他人的力量。

But, according to Aristotle, this won't work either, because fame depends altogether too much on other people.

没有别人的帮助，我不可能自己成名。

I can't get it on my own, without help from other people.

最后，亚里士多德表示，真正的幸福是理智的践行，即关于知性思考的生活，关于思想的生活。

In the end, Aristotle says that true happiness is the exercise of reason, a life of intellectual contemplation ...of thinking.

那么我们继续看看他是怎么解释的。

The professor gives examples of things that have value for her. Indicate for each example what type of value it has for her.

Why is happiness central to Aristotle's theory?

According to the professor, why does Aristotle think that fame cannot provide true happiness?

What does the professor mean when she says this：

Narrator 
Listen to part of a lecture in a philosophy class. 
Professor 
OK. Another ancient Greek philosopher we need to discuss is Aristotle—Aristotle’s ethical theory. What Aristotle’s ethical theory is all about is this: he’s trying to show you how to be happy—what true happiness is. 
Now, why is he interested in human happiness? It’s not just because it’s something that all people want to aim for. It’s more than that. But to get there we need to first make a very important distinction. Let me introduce a couple of technical terms: extrinsic value and intrinsic value. 
To understand Aristotle’s interest in happiness, you need to understand this distinction. 
Some things we aim for and value, not for themselves but for what they bring about in addition to themselves. If I value something as a means to something else, then it has what we will call “extrinsic value.” Other things we desire and hold to be valuable for themselves alone. If we value something not as a means to something else, but for its own sake, let us say that it has “intrinsic value.” 
Exercise. There may be some people who value exercise for itself, but I don’t. I value exercise because if I exercise, I tend to stay healthier than I would if I didn’t. So I desire to engage in exercise and I value exercise extrinsically . . . not for its own sake, but as a means to something beyond it. It brings me good health. 
Health. Why do I value good health? Well, here it gets a little more complicated for me. Um, health is important for me because I can’t . . .do other things I want to do— play music, teach philosophy—if I’m ill. So health is important to me—has value to me—as a means to a productive life. But health is also important to me because I just kind of like to be healthy—it feels good. It’s pleasant to be healthy, unpleasant not to be. So to some degree I value health both for itself and as a means to something else: productivity. It’s got extrinsic and intrinsic value for me. 
Then there’s some things that are just valued for themselves. I’m a musician, not a professional musician; I just play a musical instrument for fun. Why do I value playing music? Well, like most amateur musicians, I only play because, well, I just enjoy it. It’s something that’s an end in itself. 
Now, something else I value is teaching. Why? Well, it brings in a modest income, but I could make more money doing other things. I’d do it even if they didn’t pay me. I just enjoy teaching. In that sense it’s an end to itself. 
But teaching’s not something that has intrinsic value for all people—and that’s true generally. Most things that are enjoyed in and of themselves vary from person to person. Some people value teaching intrinsically, but others don’t. 
So how does all this relate to human happiness? Well, Aristotle asks: is there something that all human beings value . . . and value only intrinsically, for its own sake and only for its own sake? If you could find such a thing, that would be the universal final good, or truly the ultimate purpose or goal for all human beings. Aristotle thought the answer was yes. What is it? Happiness. Everyone will agree, he argues, that happiness is the ultimate end to be valued for itself and really only for 
itself. For what other purpose is there in being happy? What does it yield? The attainment of happiness becomes the ultimate or highest good for Aristotle. 
The next question that Aristotle raises is: what is happiness? We all want it; we all desire it; we all seek it. It’s the goal we have in life. But what is it? How do we find it? Here he notes, with some frustration, people disagree. 
But he does give us a couple of criteria, or features, to keep in mind as we look for what true human happiness is. True human happiness should be, as he puts it, complete. Complete in that it’s all we require. Well, true human happiness . . . if you had that, what else do you need? Nothing. 
And, second, true happiness should be something that I can obtain on my own. I shouldn’t have to rely on other people for it. Many people value fame and seek fame. Fame for them becomes the goal. But, according to Aristotle, this won’t work either, because fame depends altogether too much on other people. I can’t get it on my own, without help from other people. 
In the end, Aristotle says that true happiness is the exercise of reason—a life of intellectual contemplation . . . of thinking. So let’s see how he comes to that. 
Now, something else I value is teaching. Why? Well, it brings in a modest income, but I could make more money doing other things. I’d do it even if they didn’t pay me. I just enjoy teaching. In that sense it’s an end to itself.