求翻译之下，谢谢！

人们对名誉和声誉的观念，在立国之初与二十世纪末、二十一世纪初有相当大的差异。 虽然，时至今日，“名声”败坏亦不仅只指臭名昭着，但在立国之初，“名声”则涵盖了整个道德规范价值观。
在立国初期，在政治精英阶层中，“名声”这概念具有特殊力量，尽管这概念始见于西方文明的启蒙时代—普鲁塔克（Plutarch）撰写的《希腊罗马名人传》描述一系列名人的英雄事迹，令他们名垂不朽—就是最高目标。在早期的美国共和国，年轻的绅士们均以普鲁塔克及其他古典文本中的人物为阶模，从小就开始学习如何培养个人品德操守。 正如亚历山大·汉密顿（Alexander Hamilton）在《联邦党人文集》所言，“热爱名声”是“最崇高的执政激情”。
正如普鲁塔克笔下的伟人形象所展现，为国家作出伟大贡献始能赚得荣誉。 弗朗西斯·培根（Francis Bacon）在《培根散文集》中为这样的行为绘制了等级—治国有道的称为「国父」，捍卫国土或为国家开疆拓土的称为「帝国领英」，拯救国家于危难的称为「帝国救主」，制定法律法则以供后人遵守的称为「立法者」，而地位最崇高的是「倡立国家及联邦制的先驱者」。对早期带领建邦立国的领导人来说，他们把这份认知融入了自己的政务当中，抱负著崇高的使命感和很深的个人意义。 逐名者想创造历史，并在世上留下印记。 带领美国建邦立国的先驱们以为他们正在如是做着。 按本杰明·拉什（Benjamin Rush）于1788年观察说：「我们生活在一个重要的纪元，处身于一个新成立的国家，个人也可以在很短的时间内有所建树。」
名声被视为一种崇高的激情，因为它将野心和个人利益转化为达成伟大目标的欲望，以推动公益为己任。 纵使追名逐誉激起了人的野心，但亦把人拴住，只有透过推动公益始能赢取不朽的美誉。在本质上，追名逐誉是一种自私的德性，促使领导人们在实现自我抱负的同时亦以推动公益为使命。公民共和主义提倡“社群意识”，这是将看似是崇高而无法达到的理想，在某程度上，变得更人性化。

~~~~~~纯人手翻译，欢迎采纳~~~~~~

原文如下：

Early national concepts of fame and reputation differ greatly from their late-twentieth and early-twenty-first-century equivalents. While today fame suggests little more than notoriety, in the early national period it encompassed an entire ethic.
The concept of fame had particular power among the early national political elite, though its roots reached back to the beginnings of western civilization; "Lives of the Noble Greeks and Romans", by Plutarch was a literal guide to gathering fame, describing and ranking a series of heroes who had achieved immortal fame — the highest of goals. In the early American Republic, young gentlemen schooled to find models of personal behavior in Plutarch and other classical texts imbibed this idea from a young age. As Alexander Hamilton put it in "The Federalist", "the love of fame" was the "ruling passion of the noblest minds."
As suggested by Plutarch's image of great men, a man earned fame by doing great deeds for the state. Francis Bacon mapped out a hierarchy of such acts in his widely read Essayes, assigning fame to "fathers of their country" who reigned justly; "champions of the empire" who defended or expanded territories; "saviors of empire" who coped with national crises; lawgivers who governed descendants through their laws; and — highest of all— "founders of states and commonwealths." For early national leaders engaged in the creation of a new nation, this sensibility infused their political efforts with a sense of lofty purpose as well as deep personal meaning. Seekers of fame wanted to make history and leave their mark on the world. America's founding generation assumed that they were doing just that. "We live in an important era and in a new-country," Benjamin Rush observed in 1788. "Much good may be done by individuals and that too in a short time."
Fame was considered a noble passion because it transformed ambition and self-interest into a desire to achieve great goals that served the public good. Even as fame fueled and inspired a man's ambitions, it reined them in; one could only achieve everlasting fame through public service. In essence, fame was a selfish virtue, enabling leaders to be simultaneously self-serving and public-minded; in a sense, it humanized the seemingly lofty and unreachable ideal of community-minded republican virtue.

我对你的感情从喜欢升华到了爱。和你在一起感觉特别开心。我知道我深深地爱上了你。我希望我们能够永远在一起。亲爱的，当你快乐的时候，我也会不由自主地笑；当你难过的时候，我心里比你更痛苦；我喜欢你笑起来的样子，我希望能把你的微笑永远珍藏在心里。让我们一起步入我们的二人世界，好吗?

Early
national concepts of fame differ greatly from their late-twentieth and
early-twenty-first-century equivalents.While today fame suggests little
more than notoriety, in the early national period it encompassed an
entire ethic.

成名初期国家概念不同于第二十年底和二十年初第一世纪的等价物。而今天的名声建议多的恶名，在早期国家时期它包含整个伦理。