專八-翻譯試題.doc

1997年E-C:Opera is expensive: that much is inevitable. But expensive things are inevitably the province（范圍） of the rich unless we abdicate（退位、放棄） societys power of choice. We can choose to make opera and other expensive forms of culture, accessible（易接近的，可達到的） to those who cannot individually pay for it. The question is: why should we? No body denies the imperatives（必要的）of food, shelter, defence, health and education. But even in a prehistoric cave, man-kind stretched out a hand of not just to eat, drink or fight, but also to draw. The impulse（沖動） towards culture, the desire to express and explore the world through imagination and representation（表述、陳述）is fundamental. In Europe, this desire has found fulfillment（完成、成就） in the masterpieces of our music, art, literature and theatre. These masterpieces are the touchstones（標(biāo)準(zhǔn)、試金石） for all our efforts; they are the touchstones for the possibilities to which human thought and imagination may aspire（立志、追求目標(biāo)、渴望）; they carry the most profound （深厚的、深刻的）messages that can be sent from one human to another.1997年C-E：來美國求學(xué)的中國學(xué)生與其他亞裔學(xué)生一樣，大多非常刻苦勤奮，周末也往往會抽出一天甚至兩天的時間去實驗室加班，因而比起美國學(xué)生來，成果出得較多。我的導(dǎo)師是亞裔人，嗜煙好酒，脾氣暴躁。但他十分欣賞亞裔學(xué)生勤奮與扎實的基礎(chǔ)知識，也特別了解亞裔學(xué)生的心理。因此，在他實驗室所招的學(xué)生中，除有一名來自德國外，其余5位均是亞裔學(xué)生。他干脆在實驗室的門上貼一醒目招牌：“本室助研必須每周工作7天，早10時至晚12時，工作時間必須全力以赴?！边@位導(dǎo)師的嚴(yán)格及苛刻是全校有名的，在我所呆的3年半中，共有14位學(xué)生被招進他的實驗室，最后博士畢業(yè)的只剩下5人。1990年夏天，我不顧別人勸阻，硬著頭皮接受了導(dǎo)師的資助，從此開始了艱難的求學(xué)旅程。1998年E-C: I agree to some extent with my imaginary English reader. American literary historians are perhaps prone to view their own national scene too narrowly, mistaking prominence for uniqueness. They do over-phrase their own literature, or certainly its minor figures. And Americans do swing from aggressive over phrase of their literature to an equally unfortunate, imitative deference. But then, the English themselves are somewhat insular in their literary appraisals. Moreover, in fields where they are not pre-eminent e. g. in painting and music they too alternate between boasting of native products and copying those of the Continent. How many English paintings try to look as though they were done in Paris; how many times have we read in articles that they really represent an “English tradition” after all.To speak of American literature, then, is not to assert（斷言、聲稱）that it is completely unlike that of Europe. Broadly speaking, America and Europe have kept step（同步）. At any given moment（在任何時候） the traveler could find examples in both of the same architecture, the same styles in dress, the same books on the shelves. Ideas have crossed the Atlantic as freely as men and merchandise, though sometimes more slowly. When I refer to American habit, thoughts, etc., I intend some sort of qualification（限制、限定、資格） to precede（領(lǐng)先、超前） the word, for frequently the difference between America and Europe (especially England) will be one of degree（唯一只是在程度上）, sometimes only of a small degree. The amount of divergence（分歧、差異） is a subtle （微妙的）affair, liable（有可能的） to perplex the Englishman when he looks at America. He is looking at a country which in important senses （重要的感覺）grew out of his own, which in several ways still resembles his own and which is yet a foreign country. There are odd overlappings and abrupt unfamiliarities; kinship(親緣關(guān)系) yields to a sudden alienation（疏遠關(guān)系）, as when we hail（打招呼） a person across the street, only to discover from his blank（沒有表情的） response that we have mistaken a stranger for a friend. 1998年C-E：1997年2月24日我們代表團下榻日月潭中信大飯店，送走了最后一批客人，已是次日凌晨3點了。我躺在床上久久不能入睡，披衣走到窗前，往外看去，只見四周峰巒疊翠，湖面波光粼粼。望著臺灣這僅有的景色如畫的天然湖泊，我想了許多，許多這次到臺灣訪問交流，雖然行程匆匆，但是，看了不少地方，訪了舊友，交了新知，大家走到一起，談?wù)摰囊粋€重要話題就是中華民族在21世紀(jì)的強盛。雖然祖國大陸、臺灣的青年生活在不同的社會環(huán)境中，有著各自不同的生活經(jīng)歷，但大家的內(nèi)心都深深銘刻著中華文化優(yōu)秀傳統(tǒng)的印記，都擁有著振興中華民族的共同理想。在世紀(jì)之交的偉大時代，我們的祖國正在走向繁榮富強，海峽兩岸人民也將加強交流，共同推進祖國統(tǒng)一大業(yè)的早日完成。世紀(jì)之交的寶貴機遇和巨大挑戰(zhàn)將青年推到了歷史前臺?？缡兰o(jì)青年一代應(yīng)該用什么樣的姿態(tài)迎接充滿希望的新世紀(jì)，這是我們必須回答的問題。日月潭水波不興，仿佛與我一同在思索1999年E-C： In some societies people want children for what might be called familial reasons: to extend the family line or the family name, to propitiate the ancestors; to enable the proper functioning of religious rituals involving the family. Such reasons may seem thin in the modern, secularized society but they have been and are powerful indeed in other places.In addition, one class(一類) of family reasons shares a border（接壤、相近）with the following category, namely, having children in order to maintain or improve a marriage: to hold the husband or occupy（使 忙（有事干） the wife; to repair or rejuvenate the marriage; to increase the number of children on the assumption（設(shè)想、假設(shè) consumption 消費） that family happiness lies that way. The point is underlined（突出、顯現(xiàn)） by its converse（反面、相反）: in some societies the failure to bear children（養(yǎng)孩子） (or males) is a threat to the marriage and a ready cause for divorce.Beyond all that（除了這些 ）is the profound（深刻的、深遠的） significance of children to the very institution（結(jié)構(gòu)） of the family itself. To many people, husband and wife alone do not seem a proper family（完整的） they need children to enrich the circle（豐富家庭生活、拓寬生活圈子）, to validate（使有效） its family character（家族的特征、風(fēng)格）, to gather（增加、集合） the redemptive（贖回的, 用于補償?shù)模﹊nfluence of offspring. Children need the family, but the family seems also to need children, as the social institution（社會結(jié)構(gòu)）uniquely（唯一） available, at least in principle, for （獲得）security, comfort, assurance, and direction in a changing, often hostile world. To most people, such a home base, in the literal sense, needs more than one person for sustenance（生計） and in generational extension（家族的繁衍）.1999年C-E：加拿大的溫哥華1986年剛剛度過百歲生日，但城市的發(fā)展令世界矚目。以港立市，以港興市，是許多港口城市生存發(fā)展的道路。經(jīng)過百年開發(fā)建設(shè)，有著天然不凍良港的溫哥華，成為舉世聞名的港口城市，同亞洲、大洋洲、歐洲、拉丁美洲均有定期班輪，年貨物吞吐量達到8，000萬噸，全市就業(yè)人口中有三分之一從事貿(mào)易與運輸行業(yè)。溫哥華（Vancouver）的輝煌是溫哥華人智慧和勤奮的結(jié)晶，其中包括多民族的貢獻。加拿大地廣人稀，國土面積比中國還大，人口卻不足3000萬。吸收外來移民，是加拿大長期奉行的國策?？梢哉f，加拿大除了印第安人外，無一不是外來移民，不同的只是時間長短而已。溫哥華則更是世界上屈指可數(shù)的多民族城市?，F(xiàn)今180萬溫哥華居民中，有一半不是在本地出生的，每4個居民中就有一個是亞洲人。而25萬華人對溫哥華的經(jīng)濟轉(zhuǎn)型起著決定性的作用。他們其中有一半是近5年才來到溫哥華地區(qū)的，使溫哥華成為亞洲以外最大的中國人聚居地。2000年E-C：If people mean anything at all by the expression_r “untimely（不合時宜的，timely:適時的、及時的） death”, they must believe that some deaths run on（連續(xù), 不分段, 流逝, 涉及）a better schedule than others. Death in old age is rarely called untimelya long life is thought to be a full one. But with the passing（= passing away 死亡）of a young person, one assumes（假定、設(shè)想） that the best years lay ahead and the measure（尺度、評價） of that life was still to be taken.History denies this, of course. Among prominent（卓越的、突出的）summer（壯年時期, 青春）deaths, one recalls those of Marilyn Monroe（馬麗蓮?夢露 ）and James Deans（詹姆士?迪恩斯）, whose lives seemed equally brief and complete. Writers cannot bear the fact that poet John Keats（約翰?濟慈）died at 26, and only half playfully（開玩笑地） judge their own lives as failures when they pass that year. The idea that the life cut short is unfulfilled is illogical because lives are measured by the impressions they leave on the world and by their intensity（強度、亮度=achievements: 成就）and virtue（德行、品德）.2000年C-E：中國科技館的誕生來之不易。與國際著名科技館和其他博物館相比，它先天有些不足，后天也常缺乏營養(yǎng)，但是它成長的步伐卻是堅實而有力的。它在國際上已被公認(rèn)為后起之秀。世界上第一代博物館屬于自然博物館，它是通過化石、標(biāo)本等向人們介紹地球和各種生物的演化歷史。第二代屬于工業(yè)技術(shù)博物館，它所展示的是工業(yè)文明帶來的各種階段性結(jié)果。這兩代博物館雖然起到了傳播科學(xué)知識的作用，但是，它們把參觀者當(dāng)成了被動的旁觀者。世界上第三代博物館是充滿全新理念的博物館。在這里，觀眾可以自己去動手操作，自己細心體察。這樣，他們可以更貼近先進的科學(xué)技術(shù)，去探索科學(xué)技術(shù)的奧妙。中國科技館正是這樣的博物館!它汲取了國際上一些著名博物館的長處，設(shè)計制作了力學(xué)、光學(xué)、電學(xué)、熱學(xué)、聲學(xué)、生物學(xué)等展品，展示了科學(xué)的原理和先進的科技成果。2001年E-C： Possession for its own sake or in competition with the rest of the neighborhood would have been Thoreaus idea of the low levels. The active discipline of heightening ones perception of what is enduring in nature would have been his idea of the high. What he saved from the low was time and effort he could spend on the high. Thoreau certainly disapproved of starvation, but he would put into feeding himself only as much effort as would keep him functioning for more important efforts. Effort is the gist（要點，主旨） of it. There is no happiness except as we take on(接納) life-engaging（有魅力的、迷人的） difficulties. Short of the impossible, as Yeats put it, the satisfaction we get from a lifetime depends on how high we choose our difficulties. Robert Frost was thinking in something like the same terms（相同的表達、看法） when he spoke of “The pleasure of taking pains”. The mortal flaw （致命的缺陷）in the advertised version of happiness is in the fact that it purports（宣稱、聲稱） to be effortless.We demand difficulty even in our games（體育比賽、游戲）. We demand it because without difficulty there can be no game. A game is a way of making something hard for the fun of it. The rules of the game are an arbitrary（武斷的） imposition（強迫接受） of difficulty. When someone ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to change the wholly arbitrary rules, but the fun is in winning within the rules. No difficulty, no fun. 2001年 C-E：喬羽的歌大家都熟悉。但他另外兩大愛好卻鮮為人知，那就是釣魚和喝酒。晚年的喬羽喜愛垂釣，他說，“有水有魚的地方大都是有好環(huán)境的，好環(huán)境便會給人好心情。我認(rèn)為最好的釣魚場所不是舒適的、給你準(zhǔn)備好餓魚的垂釣園，而是那極其有吸引力的大自然野外天成的場所?！?釣魚是一項能夠陶冶性情的運動，有益于身心健康。喬羽說：“釣魚可分三個階段：第一階段是吃魚；第二階段是吃魚和情趣兼而有之；第三階段主要是釣趣，面對一池碧水，將憂心煩惱全都拋在一邊，使自己的身心得到充分休息。”2002年E-C：The word “winner” and “l(fā)oser” have many meanings. When they refer to a person as a winner, we do not mean one who makes some else lose. To us, a winner is one who responds authentically by being credible, trustworthy, responsive, and genien, both as an individual and as a member of a society.Winners do not decide their lives to a concept of what they imagine they should be; rather, they are themselves and so much do not use their energy putting on a performance, maintaining pretence(偽裝) and manipulating（操縱） others. They are aware that there is a difference between being loving and acting loving, between being stupid and acting stupid, between being knowledgeable and acting knowledgeable. Winners do not need to hide behind a mask. Winners are not afraid of to do their own thinking and to use their own knowledge. They can separate facts from opinions and dont pretend to have all the answers. They listen to others, evaluate what they say, but come to their own conclusions. Although winners can admire and respect other people, they are not totally defined, demolished（毀壞、推翻）, bound, or awed（敬畏） by them. Winners do not play “helpless”, nor do they play the blaming game. Instead, they assume（假定、設(shè)想、采?。?responsibility for their own lives. 2002年C-E:大自然對人的恩賜，無論貧富，一律平等。所以人們對于大自然，全都一直并深深地依賴著。尤其在鄉(xiāng)間，上千年來人們一直以不變的方式生活著。種植莊稼和葡萄，釀酒和飲酒，喂牛和擠奶，除草和栽花；在周末去教堂祈禱和做禮拜，在節(jié)日到廣場拉琴、跳舞和唱歌；往日的田園依舊是今日的溫馨家園。這樣，每個地方都有自己的傳說，風(fēng)俗也就衍傳了下來。2003年E-C：In his classic novel, “The Pioneers”, James Fenimore Cooper has his hero, a land developer, with his cousin on a tour of the city he is building. He describes the broad streets, rows of houses, a bustling metropolis（大城市，大都市）. But his cousin looks around bewildered（困惑、迷惑）. All she sees is a forest. “Where are the beauties and improvements（改造的地方）which you were to show me?” she asks. Hes astonished she cant see them. “Where! Why everywhere,” he replies. For though they are not yet built on earth, he has built them in his mind, and they are as concrete to him as if they were already constructed and finished.Cooper was illustrating（講述、描述、闡述）a distinctly American trait, future-mindedness（minded:有思想的，著眼未來的）: the ability to see the present from the vantage point of the future; the freedom to feel unencumbered 【沒有阻礙的, 不受妨礙的；cumber（n.）障礙encumber（v.）阻礙encumbered有阻礙的unencumbered沒有阻礙的】by the past and more emotionally attached to things to come. As Albert Einstein once said, “Life for the American is always becoming(會變成什么樣子), never being（現(xiàn)在是什么樣子）.”2003年C-E: 得病以前，我受父母寵愛，在家中橫行霸道，一旦隔離，拘禁在花園山坡上一幢小房子里，我頓感打入冷宮，十分郁郁不得志起來。一個春天的傍晚，園中百花怒放，父母在園中設(shè)宴，一時賓客云集，笑語四溢。我在山坡的小屋里，悄悄掀起窗簾，窺見園中大千世界，一片繁華，自己的哥姐，堂表弟兄，也穿插其間，個個喜氣洋洋。一霎時，一陣被人摒棄，為世所遺的悲憤兜上心頭，禁不住痛哭起來。2004年E-C：For me the most interesting thing about a solitary life, and mine has been that for the last twenty years, is that it becomes increasingly rewarding. When I can wake up and watch the sun rise over the ocean, as I do most days, and know that I have an entire day ahead, uninterrupted, in which to write a few pages, take a walk with my dog, read and listen to music, I am flooded with happiness.Im lonely only when I am overtired, when I have worked too long without a break, when from the time being I feel empty and need filling up. And I am lonely sometimes when I come back home after a lecture trip, when I have seen a lot of people and talked a lot, and am full to the brim(邊緣) with experience that needs to be sorted out（挑選、選擇）.Then for a little while the house feels huge and empty, and I wonder where my self（本性、本我）is hiding. It has to be recaptured slowly by watering the plants and perhaps, by looking again at each one（指代 plant植物）as though it were a person.It takes a while, as I watch the surf（水浪）blowing up in fountains（噴泉）, but the moment（ 指the lonely moment） comes when the worlds falls away, and the self emerges again from the deep unconscious（潛意識）, bringing back all I have recently experienced to be explored and slowly understood. 2004年C-E:在人際關(guān)系問題上我們不要太浪漫主義。人是很有趣的，往往在接觸一個人時首先看到的都是他或她的優(yōu)點。這一點頗像是在餐館里用餐的經(jīng)驗。開始吃頭盤或冷碟的時候，印象很好。吃頭兩個主菜時，也是贊不絕口。愈吃愈趨于冷靜，吃完了這頓筵席，缺點就都找出來了。于是轉(zhuǎn)喜為怒，轉(zhuǎn)贊美為責(zé)備挑剔，轉(zhuǎn)首肯為搖頭。這是因為，第一，開始吃的時候你正處于饑餓狀態(tài)，而餓了吃糠甜加蜜，飽了吃蜜也不甜。第二，你初到一個餐館，開始舉筷時有新鮮感，新蓋的茅房三天香，這也可以叫做“陌生化效應(yīng)”。2005年E-C：It is simple enough to say that since books have classes-fiction, biography, poetrywe should separate them and take from each what it is right that each should give us. Yet few people ask from books what books can give us. Most commonly we come to books with blurred（模糊的，不明確的）and divided minds（分心）, asking of fiction that it shall be true, of poetry that it shall be false, of biography that it shall be flattering, of history that it shall enforce our own prejudices. If we could banish(消除) all such preconceptions（偏見、成見） when we read, that would be an admirable（絕妙的、極好的） beginning. Do not dictate（口述、發(fā)號施令）to your author; try to become him. Be his fellow worker and accomplice（同謀、合作者）. If you hang back（遲疑、猶豫不決）, and reserve（保留、儲備）and criticize at first, you are preventing yourself from getting the fullest possible value from what you read. But if you open your mind as widely as possible, then signs and hints of almost imperceptible（覺察不到的）fineness（優(yōu)良、出色）, from the twist and turn of the first sentences（換行的句子）, will bring you into the presence of a human being unlike any other. Steep（沉浸、潛心、專心）yourself in this, acquaint（使熟知）yourself with this, and soon you will find that your author is giving you, or attempting to give you, something far more definite.2005年C-E:一個人的生命究竟有多大意義，這有什么標(biāo)準(zhǔn)可以衡量嗎？提出一個絕對的標(biāo)準(zhǔn)當(dāng)然很困難；但是，大體上看一個人對待生命的態(tài)度是否嚴(yán)肅認(rèn)真，看他對待工作、生活的態(tài)度如何，也就不難對這個人的存在意義做出適當(dāng)?shù)墓烙嬃?。古來一切有成就的人，都很?yán)肅地對待自己的生命，當(dāng)他活著一天，總要盡量多工作、多學(xué)習(xí)，不肯虛度年華，不讓時間白白浪費掉。我國歷代的勞動人民以及大政治家、大思想家等等都莫不如此。2006年E-C：I have nothing to offer but blood, toil, tears and sweat. We have before us an ordeal ofthe most grievous kind. We have before us many, many months of struggle and suffering. You ask, what is our aim? I can answer in one word, it is victory. Victory at all costsvictory in spiteof all terrors-victory, however long and hard the road may be, for without victory there is no survival.Let that be realized, no survival for the British Empire, no survival for all that British Empire has stood for , no survival for the urge, the impulse of the ages, that mankind shall more forward toward his goal. I take up my task in buoyancy and hope. I feel sure that our cause will not be suffered to fail among men. I feel entitled at this juncture, at this time, to claim the aid of all and to say, “Come then, let us go forward together with our unitedstrength. 2006年C-E:中國民族自古以來從不把人看作高于一切，在哲學(xué)文藝方面的表現(xiàn)都反映出人在自然界中與萬物占有比例較為恰當(dāng)?shù)牡匚?，而非絕對統(tǒng)治萬物的主宰。因此我們的苦悶基本上比西方人為少為?。阂驗榭鄲灥膹娙踉请S欲望與野心的大小而轉(zhuǎn)移的。農(nóng)業(yè)社會的人比工業(yè)社會的人享受差得多，因此欲望也小的多。何況中國古代素來以不怠于物不為物役為最主要的人生哲學(xué)。2007年 E -C: Good bye and good luck Scientific and technological advances are enabling us to comprehend the furthest reaches of the cosmos, the most basic constituents of matter, and the miracle of life. At the same time, today, the actions, and inaction, of human beings imperil not only life on the planet, but the very life of the planet.Globalization is making the world smaller, faster and richer. Still, 9/11, avian flu, and Iran remind us that a smaller, fatster world is not necessarily a safer world.Our world is bursting with knowledge - but desperately in need of wisdom. Now, when sound bites are getting shorter, when instant messages crowd out essays, and when individual lives grow more frenzied, college graduates capable of deep reflection are what our world needs.For all these reasons I believed - and I believe even more strongly today - in the unique and irreplaceable mission of universities.2007年 C-E:暮色中，河灣里落滿云霞，與天際的顏色混合一起，分不清哪是流云哪是水灣。也就在這一幅絢爛的圖畫旁邊，在河灣之畔，一群羊正在低頭覓食。它們幾乎沒有一個顧得上抬起頭來，看一眼這美麗的黃昏。也許它們要抓緊時間，在即將回家的最后一刻再次咀嚼。這是黃河灘上的一幕。牧羊人不見了，他不知在何處歇息。只有這些美生靈自由自在地享受著這個黃昏。這兒水草肥美，讓它們長得肥滾滾的，像些胖娃娃。如果走近了，會發(fā)現(xiàn)它們那可愛的神情，潔白的牙齒，那豐富而單純的表情。如果稍稍長久一點端詳這張張面龐，還會生出無限的憐憫。2008年E-C： But ,as has been true in many other cases, when they were at last married ,the most ideal of situations was found to have been changed to the most practical . instead of hacing shared their original duties, and as schol boys would say, going halves, they discovered that the cares of life had been doubled.This led to some distressing moments for both our friends; they understood suddenlu that instead of dwelling in heaven they were still upon earth ,and had made themselves slaves to new laws and limitations. Instead of being freer and happier than ever before, they had assumed new responsibilities; they had established a new household, and must fulfill in some way or another the obligations of it. They looked back with affection to their engagement; they had been longing to have each other to themselves, apart from the world, but it seemed that they never felt so keenly that they were still units in modern society.本文選自