求一篇SPE的论文翻译论文号：2010 SPE-135999-MS-P Maximizing Well Life and Optimizing Exploitation Strategies文档我已经分享

求一篇SPE的论文翻译论文号：2010 SPE-135999-MS-P Maximizing Well Life and Optimizing Exploitation Strategies文档我已经分享
求一篇SPE的论文翻译
论文号：2010 SPE-135999-MS-P Maximizing Well Life and Optimizing Exploitation Strategies
文档我已经分享

求一篇SPE的论文翻译论文号：2010 SPE-135999-MS-P Maximizing Well Life and Optimizing Exploitation Strategies文档我已经分享
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In our world it has become more important than ever that we learn to read critically. The events of September 11, 2001 and their aftermath have shown us – with a new urgency – the dangers of misunders...

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In our world it has become more important than ever that we learn to read critically. The events of September 11, 2001 and their aftermath have shown us – with a new urgency – the dangers of misunderstanding and inadequate education. It has become more important than ever that we understand the various voices crying from afar in other languages; and it is just as urgent that we understand the bewildering multitude of voices in our own culture. In order to make sense of our own present, we need to understand our own past. We need to look critically at the various documents, cultural, political, and religious, which furnish our identity, which tell us who we are, who we should be, and what we might become. As a black American scholar has recently said, “the challenge of mutual understanding among the world’s multifarious cultures will be the single greatest task that we face, after the failure of the world to feed itself.”
It has become indisputably clear that the study of the humanities in general is no longer a luxury but a necessity, vital to our very survival as an enlightened civilization. We cannot form an articulate vision of our own moral, educational, and political values without some knowledge of where those values come from, the struggles in which they were forged, and the historical contexts which generated those struggles. To study the Bible, Plato, Greek tragedy, Shakespeare, or Roman Law, to study Jewish or African-American history, to examine the Qur’an and the long history of the Western world’s fraught engagement with Islam, is to study the sources of the conflicts and cultural tendencies which inform our present world. We cannot be good citizens – either of a particular country or of the world – by succumbing to the endless forces operating worldwide that encourage us to remain ignorant, to follow blindly, whether in the form of blind nationalism, blind religiosity, or blind chauvinism in all its manifold guises. One of the keys to counteracting those forces which would keep us in darkness lies in education, and in particular in the process which forms the core of education: the individual and institutional practice of reading, of close, careful, critical reading. Such reading entails a great deal more than merely close attention to the words on the page, or the text as it immediately confronts us. We need to know why a text was written, for whom it was written, what religious or moral or political purposes motivated it, as well as its historical and cultural circumstances. Then, indeed, we can move on to the issues of its style, its language, its structure, and its deployment of rhetorical and literary techniques.
All disciplines in the humanities (and arguably those in the sciences) call for such close, critical, and comprehensive reading. There is one discipline which is defined by its insistence on such strategies: this is the discipline of literary criticism, as operating through both practice and theory. At the most basic level, we might say that the practice of literary criticism is applied to various given texts. The theory is devoted to examining the principles behind such practice. We might say that theory is a systematic explanation of practice or a situation of practice in broader framework; theory brings to light the motives behind our practice; it shows us the connection of practice to ideology, power structures, our own unconscious, our political and religious attitudes, our economic structures; above all, theory shows us that practice is not something natural but is a specific historical construct. Hence, to look over the history of literary criticism, a journey we are about to undertake in this book, is not only to revisit some of the profoundest sources of our identity but also to renew our connections with some of the deepest resources of our present and future sustenance.
在当今世界，学会判断式阅读变得比以往任何时候都重要。2001年的911事件及其后果已更迫切向我们表明，误读事态和教育不足所引发的危机。愈发重要的是了解来自远方不同语言呐喊声，而理解我们文化中那些困惑群众的声音也迫在眉睫。为了弄清我们的现在，就需要了解我们的过去。我们需要审慎研究各种各样与文化、政治和宗教相关的文献，它们可以为我们的身份定位、我们是何人、如何做人及未来前途提供指引。正如一个美国黑人学者最近所说的：“ 在全世界的多元文化无法自我维系后，相互之间的理解将是我们面对的最大挑战。”
毋庸置疑，人文学科的研究已成为势在必行而不再是奢侈的行为，这对于我们休戚与共的启发性文明社会的生存至关重要。要想对自己的道德、教育和政治价值观形成清晰的认识，我们必须针对这些价值观的起源、产生的斗争、以及引起这些斗争的历史背景有所了解。研究《圣经》、柏拉图、希腊悲剧、莎士比亚或古罗马法律，犹太或非裔美洲人的历史，审查《古兰经》及西方世界与伊斯兰宗教交战的悠长历史，就是研究冲突与文化趋势所形成我们现今世界的起源。在世界各处无止境活动的强权势力，他们通过重重伪装形式的盲目民族主义、无理智的宗教主义或盲目的沙文主义来鼓励我们保持无知和盲从，如果向他们屈服，我们就不能成为某一国家或世界的好公民。与这些要让我们保持愚昧无知的势力抗衡的关键措施之一就是教育，尤其是在受教育过程中的核心领域：个人与习以为常的阅读实践，严密、仔细、判断式的阅读。这种阅读方式不仅仅需要对随即呈现眼前页面上的文字或全文给予关注，我们还需要了解其写作的原因、为谁而作，促使写作的宗教、道德或政治目的，以及当时的历史与文化氛围。然后，接下来才确实对原文的风格、语言、结构以及采用的修辞与文学手法进行研究。
所有人文科学的学科（按理也包括自然科学的学科）都要求类似的严密、判断性与理解性的阅读。有一门被坚持这种阅读策略所定义的学科：这就是执行实践和理论相结合的文学批评论证的学科。
在最基本的层面上，我们可以说，文学批评的实践，是适用于各种特定的文本。该理论致力于检验这种实践文学批评的原则。在更广泛的框架下，也许理论是对实践或实践情况的一种系统化的解释；理论揭露了我们实践背后的动机，它显示实践与意识形态、权力结构、我们自身潜意识的、政治的和宗教的态度、以及我们的经济结构的联系；而最重要的，理论向我们显示实践不出于自然而是一个具体的历史构成。因此，审视文学批评的历史，也即是我们将要在本书中展开的旅程，它不单是重访我们身份最深远的来源，而且也是重新联系支撑我们现在与未来的最深层的资源。

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