Wisdom born of experience should tell us that war is obsolete.(46)There may have been a time when war served as a negative good by preventing the spread and growth of an evil force, but the destructive power of modern weapons eliminates even the possibility that war may serve any good at all. In a day when vehicles hurtle through outer space and guided ballistic missiles carve highways of death through the stratosphere, no nation can claim victory in war. A so-called limited war will leave little more than a calamitous legacy of human suffering, political and spiritual disillusionment. A world war will leave only smoldering ashes as mute testimony of a human race whose folly led inexorably to ultimate death. (47)If modern man continues to toy unhesitatingly with war, he will transform his earthly habitat into a hell such as even the mind of Dante (但丁) could not imagine.

　　(48)Therefore I suggest that the philosophy and strategy of nonviolence becomes immediately a subject for study and for serious experimentation in every field of human conflict, by no means excluding the relations between nations. It is, after all, nation states, which make war, which have produced the weapons that threaten the survival of mankind and which are both genocidal and suicidal in character.

　　We have ancient habits to deal with, vast structures of power, indescribably complicated problems to solve.(49)But unless we resign our humanity altogether and yield to fear and impotence in the presence of the weapons we have ourselves created, it is as possible and as urgent to put an end to war and violence between nations as it is to put an end to poverty and racial injustice.

　　I do not minimize the complexity of the problems that need to be faced. (50)But I am convinced that we shall not have the will, the courage and the insight to deal with such matters unless in this field we are prepared to undergo a mental and spiritual re-evaluation, a change of focus which will enable us to see that the things that seem most real and powerful are indeed now unreal and have come under sentence of death. We need to make a supreme effort to generate the readiness, indeed the eagerness, to enter into the new world, which is now possible, “the city which hath foundation, whose Building and Maker is God”.

　　答案

　　46.也許曾經(jīng)有一段時(shí)間，戰(zhàn)爭通過阻止邪惡勢力的擴(kuò)張和發(fā)展而成為負(fù)面的善舉，但現(xiàn)代武器的巨大破壞力消除了戰(zhàn)爭成為善舉的任何可能性。

　　47�比绻�現(xiàn)代人繼續(xù)毫無顧忌地玩弄戰(zhàn)爭，他將使現(xiàn)世的生存環(huán)境變成但丁的心靈都無法想像的地獄。

　　48.因此，我建議將非暴力的哲學(xué)和策略立即定為一個(gè)研究課題，并在人類沖突的各個(gè)領(lǐng)域，不排除在國與國的關(guān)系中，進(jìn)行認(rèn)真的實(shí)驗(yàn)。

　　49.但是除非我們完全喪失人性，并在自己制造的武器面前完全陷入恐懼和無能，那么結(jié)束國家之間的戰(zhàn)爭和暴力與結(jié)束貧窮和種族歧視同樣具有可能性和緊迫性。

　　50.但是我堅(jiān)信，除非我們在這方面準(zhǔn)備進(jìn)行一次精神和靈魂的重新評(píng)估，改變關(guān)注點(diǎn)，以使我們看到，表面上最現(xiàn)實(shí)、最強(qiáng)大的東西其實(shí)是最不現(xiàn)實(shí)、已經(jīng)被宣判死刑的東西，我們將不會(huì)有意志、勇氣和遠(yuǎn)見來處理這些事情。

　　總體分析

　　這是一篇關(guān)于戰(zhàn)爭的文章。文中談到了戰(zhàn)爭的危害性，以及如何防御戰(zhàn)爭的問題。

　　第一段：首先指出戰(zhàn)爭是過時(shí)的，接著講述隨著現(xiàn)代科學(xué)技術(shù)的進(jìn)步，戰(zhàn)爭的危害更大了，甚至?xí)��?dǎo)致整個(gè)人類的死亡。

　　第二段：作者提出了建議性的解決辦法，即將非暴力的哲學(xué)和策略定為研究課題。

　　第三段：指出終止國家之間的戰(zhàn)爭與暴力具有可能性和緊迫性。

　　第四段：重申了制止戰(zhàn)爭的可能性，即戰(zhàn)爭是最不現(xiàn)時(shí)、已經(jīng)被宣判死刑的東西。