英語專八翻譯真題

2005一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，看他對待勞動、工作等等的態(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，總要盡量多勞動、多工作、多學(xué)習(xí)，不肯虛度年華，不讓時間白白地浪費掉。我國歷代的勞動人民及大政治家、大思想家等等都莫不如此。Howsignificantisapersonslife?Isthereanystandardtomeasureit?Itwillbeverydifficulttoputforwardanabsolutestandard,butingeneral,thesignificanceofonesexistencecanbeestimatedbyhowhetreatshislife,bywhatattitudehetakestoworkandwhatwayshechoosestolive.Fromancienttimesuptonow,alltheaccomplishedpeopletreattheirlivesveryseriously.Theyworkand,learnasmuchaspossible.Theyhatetospendthebestoftheirlivesinvain,theydonotwanttolettheirtimeslipby.Allthelaboringpeople,greatstatesmenandthinkersofourcountryatallagestreasuretheirtimeinthisway.原文Itissimpleenoughtosaythatsincebookshaveclassesfiction,biography,poetry—weshouldseparatethemandtakefromeachwhatitisrightthateachshouldgiveus.Yetfewpeopleaskfrombookswhatbookscangiveus.Mostcommonlywecometobookswithblurredanddividedminds,askingoffictionthatitshallbetrue,ofpoetrythatitshallbefalse,ofbiographythatitshallbeflattering,ofhistorythatitshallenforceourownprejudices.Ifwecouldbanishallsuchpreconceptionwhenweread,thatwouldbeanadmirablebeginning.Donotdictatetoyourauthor;trytobecomehim.Behisfellowworkerandaccomplice.Ifyouhangback,andreserveandcriticizeatfirst,youarepreventingyourselffromgettingthefullestpossiblevaluefromwhatyouread.Butifyouopenyourmindaswidelyaspossible,thensignsandhintsofalmostimperceptiblefines,fromthetwistandturnofthefirstsentences,willbringyouintothepresenceofahumanbeingunlikeanyother.Steepyourselfinthis,acquaintyourselfwiththis,andsoonyouwillfindthatyourauthorisgivingyou,orattemptingtogiveyou,somethingfarmoredefinite.英譯漢：然而幾乎沒有什么人會從書中提問：書能給我們什么。最為普遍的是，我們接觸書時懷有一種不甚清晰及與其相抵觸的想法：要求小說必須是真實的，要求詩歌必須是虛構(gòu)的，要求傳記必須是唱贊歌的，要求歷史必須能夠增強(qiáng)讀者原有的認(rèn)識。我們讀書時若能驅(qū)逐所有這些先入之見，讀書就會有一個良好的開端。不要規(guī)定作家做什么，要設(shè)法使自己變成他，變成他的合作者，他的同伙。如果你讀書伊始就猶豫不決，持保留態(tài)度，或者要進(jìn)行批評，你就不能從閱讀中得到最大益處。如果你能盡量打開思路，那么極細(xì)微的美質(zhì)符號和暗示都會從曲折婉轉(zhuǎn)的語句中顯現(xiàn)出來，把你引到一個與眾不同的人面前。2003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。BeforeIfellill,myparentsdotedonmealot.Icouldhavemywayathome.OnceIwasisolatedandconfinedinachamberonthehillsideofthegarden,IsuddenlyfeltIwasneglectedandbecameverydepressed.Onespringevening,myparentsheldaBanquetinthegarden,whereallsortsofflowerswereinfullbloom.Innotime,acrowdoftheirguestscollectedandlaughterwasheardalloverthere.I,withoutbeingnoticed,liftedthecurtaininmysmallroom,onlytospythebustleofakaleidoscopicworlddowninthegarden,andmyeldersisters,brothersandmycousins,eachfullofthejoysofspring,wereshuttlingamongtheguests.Quicklyenough,Iwasthrownintoafistofsorrowfulangeratbeingforgottenanddiscardedbytherestandcouldnothelpcryingmyheartout.E-C原文：Inhisclassicnovel,“ThePioneers”,James,FeminoreCooperhashishero,alanddeveloper,takehiscousinonatourofthecityheisbuilding.Hedescribesthebroadstreets,rowsofhouses,ateemingmetropolis.Buthiscousinlooksaroundbewildered.Allsheseesisaforest,“Wherearethebeautiesandimprovementswhichyouweretoshowme?”sheasks.He'sastonishedshecan'tseethem.“Where!Whyeverywhere,”hereplies.Forthoughtheyarenotyetbuiltonearth,hehasbuilttheminhismind,andtheyareasconcretetohimasiftheywerealreadyconstructedandfinished.CooperwasillustratingadistinctlyAmericantrait,future-mindedness:theabilitytoseethepresentfromthevantagepointofthefuture;thefreedomtofeelunencumberedbythepastandmoreemotionallyattachedtothingstocome.AsAlbertEinsteinoncesaid,“LifefortheAmericanisalwaysbecoming,neverbeing.”譯文在其經(jīng)典小說《開拓者》中，詹姆士?菲尼摩爾?庫珀讓主人公，一個土地開發(fā)商，帶他的表妹參觀正在由他承建的一座城市。他描述了寬闊的街道，林立的房屋，熱鬧的都市。他的表妹環(huán)顧四周，大惑不解。她所看見的只是一片樹林。“你想讓我看的那些美景和改造了的地方在哪兒啊?”她問道。他見表妹看不到那些東西，感到很驚訝。“哪兒?到處都是啊!”他答道。雖然那些東西還未建成在大地上，但他已在心中將它們建好了。對他來說，它們都是實實在在的，宛如已建成竣工一樣。庫珀這里闡明的是一種典型的美國人特性：著眼于未來，即能夠從未來的角度看待現(xiàn)在；可以自由地不為過去所羈絆，而在情感上更多地依附于未來的事物。正如阿爾伯特?愛因斯坦曾經(jīng)說過的那樣：“對美國人來說，生活總是在發(fā)展變化中，從來不會靜止不變。”2004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)”。Weshouldn'tbetooromanticabouthumanrelationships.Humanbeingsarefunny.Usually,whentheymeetapersontheywillfirstnoticehisorhermerits.It'sjustliketheexperienceofdinninginarestaurant.Thestarterorcolddishwillleaveyouaverygoodimpression.Youwillbefullofpraisewhileeatingthefirsttwomaincourses.Themoreyoueat,thecalmeryouwillbecome.Attheendofthedinneralltheshortcomingscomeout.Thenhappinessturnstoanger,praisetoscoldingandnitpicking,andheadingnoddingtoheadshaking.Thisisbecause:first,youarehungrywhenyoubegineating.Whenyouarehungry,thebrantastesassweetashoney;whenyouarefull,eventhehoneytastesinsipid.E-C原文：Formethemostinterestingthingaboutasolitarylife,andminehasbeenthatforthelasttwentyyears,isthatitbecomesincreasinglyrewarding.WhenIcanwakeupandwatchthesunriseovertheocean,asIdomostdays,andknowthatIhaveanentiredayahead,uninterrupted,inwhichtowriteafewpages,takeawalkwithmydog,readandlistentomusic,Iamfloodedwithhappiness.IamlonelyonlywhenIamovertired,whenIhaveworkedtoolongwithoutabreak,whenforthetimebeingIfeelemptyandneedfillingup.AndIamlonelysometimeswhenIcomebackhomeafteralecturetrip,whenIhaveseenalotofpeopleandtalkedalot,andamfulltothebrimwithexperiencethatneedstobesortedout.Thenforalittlewhilethehousefeelshugeandempty,andIwonderwheremyselfishiding.Ithastoberecapturedslowlybywateringtheplantsand,perhaps,bylookingagainateachoneasthoughitwereaperson.Ittakesawhile,asIwatchthesurfblowingupinfountains,butthemomentcomeswhentheworldfallsaway,andtheselfemergesagainfromthedeepunconscious,bringbackallIhaverecentlyexperiencedtobeexploredandslowlyunderstood.只有在我過于勞累，在我長時間無間斷地工作，在我感到內(nèi)心空虛，需要填補(bǔ)的時候，我才寂寞。而有時在我巡回演講后回家時，在我見了許多人，講了許多話，且經(jīng)歷多得需要清理時，我才寂寞。于是有那么一小會兒感覺房子又大又空，我都不知道我的自我藏在哪兒了。于是我會給植物澆澆水，或者將它們再挨個兒瞅瞅，好像它們是人一樣。這樣我才慢慢地重新找回自我。好大一會兒，我看著水浪從噴泉中噴涌而出，但只有當(dāng)世界在我身邊逐漸消逝時，那一時刻才會到來，自我又從內(nèi)心深處的無意識中冒出來，帶來我最近的種種經(jīng)歷，讓我探究，慢慢領(lǐng)會。1995簡.奧斯丁的小說都是三五戶人家居家度日，婚戀嫁娶的小事。因此不少中國讀者不理解她何以在西方享有那么高的聲譽(yù)。但一部小說開掘得深不深，藝術(shù)和思想是否有過人之處，的確不在題材大小。有人把奧斯丁的作品比作越咀嚼越有味道的橄欖。這不僅因為她的語言精彩，并曾對小說藝術(shù)的發(fā)展有創(chuàng)造性的貢獻(xiàn)，也因為她的輕快活潑的敘述實際上并不那么淺白，那么透明。史密斯夫人說過，女作家常常試圖修正現(xiàn)存的價值秩序，改變?nèi)藗儗Α爸匾焙汀安恢匾钡目捶?。也許奧斯丁的小說能教我們學(xué)會轉(zhuǎn)換眼光和角度，明察到“小事”的敘述所涉及的那些不小的問題。However,subjectmatterisindeednotthedecisivefactorbywhichwejudgeanovelofitsdepthaswellas(of)itsartisticappealandideologicalcontent(or:astowhetheranoveldigsdeepornotorwhetheritexcelsinartisticappealandideologicalcontent).SomepeoplecompareAusten'sworkstoolives:themoreyouchewthem,themoretasty(thetastier)theybecome.Thiscomparisonisbasednotonlyon(Thisisnotonlybecauseof)herexpressivelanguageandhercreativecontributiontothedevelopmentofnovelwritingasanart,butalsoon(becauseof)thefactthatwhathidesbehindherlightandlivelynarrativeissomethingimplicitandopaque(notsoexplicitandtransparent).Mrs.Smithonceobserved,womenwritersoftensought(madeattempts)torectifytheexistingvalueconcepts(orders)bychangingpeople'sopinionsonwhatis“important”andwhatisnot.E-C原文I,bycomparison,livinginmyoverpricedcityapartment,walkingtoworkpastputridsacksofstreetgarbage,payingusurioustaxestolocalandstategovernmentsIgenerallyabhor,Iamratedmiddleclass.Thiscausesmetowonder,dothemeasurementmakesense?Arewemeasuringonlythatwhichiseasilymeasuredthenumbersonthemoneychartandignoringvaluesmorecentraltothegoodlife?Formysonsthereisofcoursetheruralbountyoffresh-grownvegetables,line-caughtfishandthesharedrichesofneighbours'orchardsandgardens.Thereistheunpaidb-asbityterforwhosechildrenmydaughter-in-lawbaby-sitsinreturn,andneighbourswhobartertheirskillsandlabour.Butmorethanthat,howdoyoumeasureserenity?Senseifself?Idon'wtanttoidealizelifeinsmallplaces.Therearetimeswhentheoutsideworldintrudesbrutally,aswhenthecostofgasolinegoesupordeveloperscasttheireyesonuntouchedfarmland.Therearecruelties,thereisintolerance,thereareallthemanyvicesandmeannessesinsmallplacesthatexistinlargecities.Furthermore,itishardertoignorethemwhentheycannotbebanishedpsychologicallytoanotherpartoftownorexcusedasthewhimsofaliengroupswhentheyhavetobeacknowledgedas“partofus.”NordoIwanttobelittletheopportunitiesforsmalldecenciesincitiestheeruptionsofone-stranger-to-anothercaringthatalwayssurpriseanddelight.Buttheseare,sadly,moreexceptionsthanrulesandareoftenoverwhelmedbytheawfulcorruptionsanddangersthatsurroundus.答案對我的幾個兒子來說，鄉(xiāng)村當(dāng)然有充足的新鮮蔬菜，垂釣來的魚，鄰里菜園和果園里可供分享的豐盛瓜果。鄉(xiāng)下有不用付報酬便可請來照看孩子的鄰居，作為回報，我兒媳也幫著照看其孩子。鄉(xiāng)鄰之間互相交換技能和勞動。但比之更重要的是，你如何來衡量那靜謐與安詳？如何來衡量自我價值呢？我無意將小地方的生活理想化。因為有時外面的世界會無情地侵入：比如汽油價格上漲，開發(fā)商把眼睛盯住尚未開發(fā)的農(nóng)田；那里充斥著兇殘和偏狹，大城市的種種卑劣行徑，小地方也一應(yīng)俱全。不僅如此，當(dāng)人們無法自欺欺人地硬把那些丑惡現(xiàn)象想象成只是小地方的一小部分或?qū)⑺鼈兘忉尀楫愢l(xiāng)人的為所欲為，而又不得不承認(rèn)這一切是我們的一部分時，就更難以忽視它們。1996近讀報紙，對國內(nèi)名片和請柬的議論頗多，于是想起客居巴黎時經(jīng)常見到的法國人手中的名片和請柬，隨筆記下來，似乎不無借鑒之處。在巴黎，名目繁多的酒會，冷餐會是廣交朋友的好機(jī)會。在這種場合陌生人相識，如果是亞洲人，他們往往開口之前先畢恭畢敬地用雙手把自己的名片呈遞給對方，這好像是不可缺少的禮節(jié)。然而，法國人一般卻都不大主動遞送名片，雙方見面寒暄幾句，甚至海闊天空地聊一番也就各自走開，只有當(dāng)雙方談話投機(jī)，希望繼續(xù)交往時，才會主動掏出名片。二話不說先遞名片反倒顯得有些勉強(qiáng)。參考譯文：InParis,cocktailpartiesandbuffetreceptionsofdifferentkindsoffergreatopportunitiesformakingfriends.Onsuchoccasions,strangersmaygettoknoweachother.IftheyareAsians,theywill,veryrespectfullyandwithbothhands,presenttheircallingcardstotheirinterlocutorsbeforeanyconversationstarts.Thisseemstobetherequiredcourtesyontheirpart.TheFrench,however,usuallyarenotsoreadywithsuchaformality.Bothsideswillgreeteachother,andevenchatcasuallyaboutanytopicandthenexcusethemselves.Onlywhentheyfindtheylikeeachotherandhopetofurthertherelationshipwilltheyexchangecards.Itwillseemveryunnaturaltodosobeforeanyrealconversationgetsunderway.E-C原文：Itshouldhavebeeneasy.Theywerebattle-testedveteranswithlongtiestoReaganandevenlongertiestotheRepublicanparty,menwhounderstoodpresidentialpoliticsaswellasanyinthecountry.Thebackdropofthecampaignwashospitable,withlotsofgoodnewstoworkwith:Americawasatpeace,andthenation'seconomy,akeyfactorinanyelection,wasreboundingvigorouslyafterrecession.Furthermore,thecampaignitselfwaslavishlyfinanced,withplentyofmoneyforatop-flightstaff,travel,andtelevisioncommercials.And,mostimportant,theircandidatewasRonaldReagan,apresidentoftremendouspersonalpopularityanddazzlingcommunicationskills.ReaganhassucceedmorethananypresidentsinceJohnF.KennedyinprojectingabroadvisionofAmericaanationofrenewedmilitarystrength,individualinitiative,andsmallerfederalgovernment.參考譯文：這應(yīng)該不是件難事。這都是些跟著里根多年、久經(jīng)沙場的老將，他們跟共和黨則有更深厚的淵源，是這個國家里最熟悉總統(tǒng)政治的人。競選的背景也很有利，也很多好消息可供炒作。例如，美國上下一片和平，美國經(jīng)濟(jì)這一競選要素也在經(jīng)過一段時間的衰退之后開始強(qiáng)勁反彈。此外，這次競選本身得到了慷慨資助，因此有充裕的資用于組織一流的競選班子、支付巡回演講和電視廣告的費用。而最重要的一點是，他們的候選人是羅納德?里根，他可是位極具個人魅力和溝通技巧的總統(tǒng)。自約翰?F?肯尼迪總統(tǒng)以來，里根是最成功地勾勒出美國藍(lán)圖的總統(tǒng)：一個軍事力量復(fù)興、富有個人進(jìn)取心、聯(lián)邦政府得以精簡的國家。1997C-E原文：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?？炭嗲趭^，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。”這位導(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(jìn)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。參考譯文：LikestudentsfromotherAsiancountriesandregions,mostChinesestudentswhocometopursuetheirfurthereducationintheUnitedStatesworkontheirstudiesmostdiligentlyandassiduously.Evenonweekends,theywouldfrequentlyspendoneday,oreventwodays,toworkovertimeintheirlaboratories.Therefore,comparedwiththeirAmericancounterparts,theyaremoreacademicallyfruitful.MysupervisorisofAsianorigin.Heisaddictedtoalcoholsandcigarettes,withasharp/irritabletemper.Nevertheless,hehighlyappreciatestheindustryandthesolidfoundationalknowledgeofAsianstudentsandhasaparticularlykeeninsightintowhatAsianstudentshaveontheirmind.Hence,ofallthestudentsrecruitedintohislaboratory,exceptforoneGerman,theotherfivewereallfromAsia.Heevenputaneye-catchingnoticeonthedoorofhislab,whichread,“Alltheresearchassistantsofthislaboratoryarerequiredtowork7daysaweek,from10:00a.m.to12:00p.m..Nothingbutworkduringtheworkinghours.”Thissupervisorisreputedontheentirecampusforhisseverityandharshness.Duringthe3andahalfyearsthatIstayedthere,atotalof14studentswererecruitedintohislaboratoryandonly5ofthemstayeduntiltheygraduatedwiththeirPh.D.degrees.Inthesummerof1990,ignoringthedissuasionsfromothers,Iacceptedmysupervisor'sponsorshipandembarkedonmydifficultjourneyofacademicpursuit.E-C原文：Operaisexpensive:thatmuchisinevitable.Butexpensivethingsarenotinevitablytheprovinceoftherichunlessweabdicatesociety'spowerofchoice.Wecanchoosetomakeopera,andotherexpensiveformsofculture,accessibletothosewhocannotindividuallypayforit.Thequestionis:whyshouldwe?Nobodydeniestheimperativesoffood,shelter,defence,healthandeducation.Buteveninaprehistoriccave,mankindstretchedoutahandnotjusttoeat,drinkorfight,butalsotodraw.Theimpulsetowardsculture,thedesiretoexpressandexploretheworldthroughimaginationandrepresentationisfundamental.InEurope,thisdesirehasfoundfulfillmentinthemasterpiecesofourmusic,art,literatureandtheatre.Thesemasterpiecesarethetouchstonesforallourefforts;theyarethetouchstonesforthepossibilitiestowhichhumanthoughtandimaginationmayaspire;theycarrythemostprofoundmessagesthatcanbesentfromonehumantoanother.參考譯文：聆聽歌劇，無疑昂貴至極。但是，昂貴的事物并非必定屬于富人的范疇，除非我們放棄社會的選擇權(quán)。我們可以選擇去使歌劇以及其他某些昂貴的文化形式也能為那些不具備個人支付能力的人所享受。但問題是，我們有必要這么做嗎？沒人會否認(rèn)食物、居所、防護(hù)、健康與教育的不可或缺性。但即便是在史前時代的洞穴中，人類伸出手來，早就不單純是為了吃、喝或搏殺，而且亦進(jìn)行繪畫創(chuàng)作。人類對于文化的沖動，通過形象思維和再現(xiàn)手段來表現(xiàn)并探索世界的欲望，乃亙古有之。在歐洲，這一欲望在我們的音樂、藝術(shù)、文學(xué)和戲劇杰作中尋找到了其實現(xiàn)形式。這些杰作構(gòu)成了我們?nèi)颗Φ脑嚱鹗?。作為試金石，它們能衡量出人類的思想和想象力所可能企及的程度。它們攜帶著最寓意深刻的主題，可在人類彼此間相互傳遞。1998C-E原文：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(qiáng)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(qiáng)，海峽兩岸人民也將加強(qiáng)交流，共同推進(jìn)祖國統(tǒng)一大業(yè)的早日完成。世紀(jì)之交的寶貴機(jī)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??參考譯文：ThecurrentvisittoTaiwanforexchange,briefandcursoryasitis,hasenabledustoseemanyplaces,tovisitoldfriendswhilemakingnewacquaintances.Wheneverpeoplegathertogether,animportanttopicofdiscussionhasbeenhowtheChinesenationcanbecomeprosperousandpowerfulinthe21stcentury.AlthoughtheyoungpeopleontheMainlandandinTaiwanliveindifferentsocialcontexts(environments/milieus),withtheirindividuallydifferentexperiencesoflife,intheinnermostrecessesoftheirheartsarewroughtanindeliblemarkbythefinetraditionsoftheChineseculture.TheyallcherishthesameidealtorejuvenatetheChinesenation(TheysharethesameidealtorejuvenatetheChinesenation).Inthisgreatepochattheturnofthecentury,ourmotherlandisdevelopingtowardgreaterprosperityandpowerfulness.PeopleacrosstheTaiwanStraitsareboundtostrengthentheirexchangesandwillmutuallypromotetheearliestpossibleachievementofthegreatcauseofreunificationofthemotherland.Thepreciousopportunitiesandthetremendouschallengesattheturnofthecenturyhavepushedtheyoungpeopletotheforeground(forefront)ofthehistoricalarena(stage).Atthistransitionalphasebetweenthetwomillennia,inwhatwaytheyounggenerationshouldembracetheforthcomingnewcenturyrepletewithhopesisaquestiontowhichwehavetoseekananswer.E-C原文：TospeakofAmericanliterature,then,isnottoassertthatitiscompletelyunlikethatofEurope.Broadlyspeaking,AmericaandEuropehavekeptstep.Atanygivenmomentthetravelercouldfindexamplesinbothofthesamearchitecture,thesamestylesindress,thesamebooksontheshelves.IdeashavecrossedtheAtlanticasfreelyasmenandmerchandise,thoughsometimesmoreslowly.WhenIrefertoAmericanhabit,thoughts,etc.,Iintendsomesortofqualificationtoprecedetheword,forfrequentlythedifferencebetweenAmericaandEurope(especiallyEngland)willbeoneofdegree,sometimesonlyofasmalldegree.Theamountofdivergenceisasubtleaffair,liabletoperplextheEnglishmanwhenhelooksatAmerica.Heislookingatacountrywhichinimportantsensesgrewoutofhisown,whichinseveralwaysstillresembleshisown—andwhichisyetaforeigncountry.Thereareoddoverlappingsandabruptunfamiliarities;kinshipyieldstoasuddenalienation,aswhenwehailapersonacrossthestreet,onlytodiscoverfromhisblankresponsethatwehavemistakenastrangerforafriend.參考譯文：那么，要談?wù)撁绹膶W(xué)，倒并非意欲斷言，它與歐洲文學(xué)全然大相徑庭。廣而言之，美國與歐洲一直同步發(fā)展，協(xié)調(diào)一致。在任何一個特定的時刻，旅行者在兩地均能目睹同一樣式的建筑實例，相同款式的服飾，書架上相同的書籍。在大西洋兩岸，思想如同人員與貨物往來一樣自由交流，盡管有時會略顯遲緩。當(dāng)我提及美國式的習(xí)慣、思想等概念時，我意欲在“美國式的”這一詞匯之前加上某種限定，因為歐美(尤其是英美)之間的差異往往只是程度上的差異而已，并且有時候僅僅只是微乎其微的一點程度差異而已。差異的多寡是件極為微妙的事務(wù)，這極容易使一個英國人在審視美國時大惑不解。他所審視的那個國家，從某些重要的意義上來說，誕生于他自己的國家，并在某些方面仍與他自己的國家相差無幾——然而，它卻實實在在是一個異邦。兩者間存在著某些古怪的交替重迭，以及令人甚感突兀的陌生感；親緣關(guān)系已讓位于一種突如其來的異化與疏遠(yuǎn)，這種情景仿佛就像我們隔著馬路向另一個人打招呼，結(jié)果卻從這個人漠無表情的反應(yīng)中發(fā)現(xiàn)，我們原來竟將一個陌生人誤認(rèn)為我們的熟人。1999C-E原文：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(dá)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(xiàn)。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。可以說，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(jì)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。參考譯文：ThegloryofVancouverhasbeenachievedthroughthewisdomandtheindustryoftheVancouverpeople,includingthecontributionsofmanyethnicgroups.Canada,sparselypopulated,hasaterritorylargerthanthatofChina,butitspopulationisonlylessthan30million.Consequently,toattractingimmigrantsfromothercountrieshasbecomeanationalpolicylongpracticed/followed/cherishedbyCanada.AllCanadiansexcepttheAmericanIndians,sotospeak,areforeignimmigrants,differingonlyinthelengthoftimetheyhavesettledinCanada.Vancouver,inparticular,isoneofthefewmostcelebratedmulti-ethniccitiesintheworld.Amongthe1.8millionVancouverresidents,halfofthemarenon-nativesandoneoutofeveryfourresidentsisfromAsia.The250,000ChinesetherehaveplayedadecisiveroleinthetransformationofVancouver'seconomy.HalfofthemhavecometosettleinVancouveroverthepastfiveyearsonly,renderingVancouverthelargestareaoutsideAsiawheretheChineseinhabit.E-C原文：Insomesocietiespeoplewantchildrenforwhatmightbecalledfamilialreasons:toextendthefamilylineorthefamilyname,topropitiatetheancestors;toenabletheproperfunctioningofreligiousritualsinvolvingthefamily.Suchreasonsmayseemthininthemodern,secularizedsocietybuttheyhavebeenandarepowerfulindeedinotherplaces.Inaddition,oneclassoffamilyreasonssharesaborderwiththefollowingcategory,namely,havingchildreninordertomaintainorimproveamarriage:toholdthehusbandoroccupythewife;torepairorrejuvenatethemarriage;toincreasethenumberofchildrenontheassumptionthatfamilyhappinessliesthatway.Thepointisunderlinedbyitsconverse:insomesocietiesthefailuretobearchildren(ormales)isathreattothemarriageandareadycausefordivorce.Beyondallthatistheprofoundsignificanceofchildrentotheveryinstitutionofthefamilyitself.Tomanypeople,husbandandwifealonedonotseemaproperfamily—theyneedchildrentoenrichthecircle,tovalidateitsfamilycharacter,togathertheredemptiveinfluenceofoffspring.Childrenneedthefamily,butthefamilyseemsalsotoneedchildren,asthesocialinstitutionuniquelyavailable,atleastinprinciple,forsecurity,comfort,assurance,anddirectioninachanging,oftenhostile,world.Tomostpeople,suchahomebase,intheliteralsense,needsmorethanonepersonforsustenanceandingenerationalextension.參考譯文：在某些社會中，人們希望擁有孩子是出于所謂的家庭原因：傳宗接代，光宗耀祖，討好祖輩，使那些涉及到家庭的宗教儀式得以正常進(jìn)行。此類原因在現(xiàn)代世俗化的社會中似顯蒼白，但它們在其他地方曾一度構(gòu)成并確實仍在構(gòu)成強(qiáng)有力的理由。此外，有一類家庭原因與下列類別不無共通之處，這便是：生兒育女是為了維系或改善婚姻：能拴住丈夫或者使妻子不致于無所事事；修復(fù)或重振婚姻；多子多孫，以為家庭幸福惟有此法。這一點更可以由其反面得到昭示：在某些社會中，無法生兒育女(或無法生育男孩)對婚姻而言是一種威脅，還可作為離婚的現(xiàn)成借口。后代對于家庭這一體制本身所具有的深遠(yuǎn)意義遠(yuǎn)非如此。對許多人來說，夫妻兩人尚不足以構(gòu)成一個真正意義上的家庭——夫妻需要孩子來豐富其兩人小天地，賦予該小天地以真正意義上的家庭性質(zhì)，并從子孫后代身上獲取某種回報。孩子需要家庭，但家庭似乎也需要孩子。家庭作為一種社會機(jī)構(gòu)，以其特有的方式，至少從原則上說，可在一個變幻莫測、常常是充滿敵意的世界中讓人從中獲取某種安全、慰藉、保障，以及價值取向。2000年英語專業(yè)八級考試--翻譯部分參考譯文C-E原文：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(xì)心體察。這樣，他們可以更貼近先進(jìn)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(jìn)的科技成果。參考譯文Thefirst-generationmuseumsintheworldaremuseumsofnaturalhistory.Withfossilsandspecimenstheyintroducetopeopletheevolutionoftheearthandvariouslivingorganismsonit.Thesecond-generationmuseumsarethoseofindustrialtechnology.Fruitsofvariousstagesofindustrialcivilizationareondisplayhere.Althoughthesetwogenerationsofmuslinshaveplayedtheroleofspreadingscientificknowledge,theyregardvisitorsaspassivespectators.Theworld'sthird-generationmuseumsarefullofcompletelynewconcepts.Herevisitorscancarryoutoperationsandcarefulobservationsthemselves.Inthiswaytheycomeclosertoadvancedachievementsinscienceandtechnologysoastoprobeintotheirmystery.E-C原文Ifpeoplemeananythingatallbytheexpression“untimelydeath”,theymustbelievethatsomedeathsnmonabetterschedulethanothers.Deathinoldageisrarelycalleduntimely—alonglifeisthoughttobeafullone.Butwiththepassingofayoungperson,oneassumesthatthebestyearslayaheadandthemeasureofthatlifewasstilltobetaken.Historydeniesthis,ofcourse.Amongprominentsummerdeaths,onerecallsthoseofMariLarryMonroeandJamesDeans,whoselivesseemedequallybriefandcomplete.WriterscannotbearthefactthatpoetJohnKeatsdiedat26,andonlyhalfplayfullyjudgetheirownlivesasfailureswhentheypassthatyear.Theideathatthelifecutshortisunfulfilledisillogicalbecauselivesaremeasuredbytheimpressionstheyleaveontheworldandbytheirintensityandvirtue.參考譯文提起英年“早逝”，人們或有所指。人們定會相信有些人死亡的時刻更為適宜。壽終正寢極少稱為“早逝”。長壽即意味著生命之完整。但英年早逝常令人感到逝者美好時光尚未到來，一生之評說尚未做出。然而，歷史卻否認(rèn)這點,提起杰出的早逝者，人們定會億起瑪麗蓮?夢露和詹姆士?迪恩。兩人生命短暫，卻完美無缺。詩人約翰?濟(jì)慈26歲與世長辭，作家們對此難以接受。而他們自己過了26歲時卻只能半開玩笑地認(rèn)為今生今世無所作為。生命短暫即未成果這—觀念荒謬無理。生命的價值取決于它留給世界的印象、它的貢獻(xiàn)及它的美德。2001年英語專業(yè)八級考試--翻譯部分參考譯文C-E原文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?！眳⒖甲g文：Inhislateryears(Lateinhislife),QiaoYuhasbecomeenamoredoffishing(developedapenchant/specialfondnessforfishing).Heasserts:“Mostlyspeaking,aplacewithwaterandfishmustnecessarilybeblessedwithanicesetting,whichinreturnkeepspeopleingoodmood.Ibelievethattheoptimumfishingplacesarenotthosecommercialfishingcenterswhichprovidethefishermenwithalltheconveniencesandwherefisharekepthungryforreadycapture,butthosenaturally-formedplacesinthewildernesswhichexertaspecialappeal.”Accordigntohim,fishingcanconstituteanactivityconducivetothecultivationofone'stemperamentandtoone'shealth,atoncephysicalandpsychological.QiaoYuclaims:“Fishingcanbedividedintothreestages.Thefirststageconsistsofmerefish-eating;thesecondacombinationoffish-eatingandthepleasure(enjoyment)offishing;thethirdprimarilythepleasureoffishingwhen,confrontedwithapondofclearwater,oneputsasideallhistroublingvexationsandannoyancesandenjoysthetotalrelaxationbothmentallyandphysically.”E-C原文：PossessionforitsownsakeorincompetitionwiththerestoftheneighborhoodwouldhavebeenThoreau'sideaofthelowlevels.Theactivedisciplineofheighteningone'sperceptionofwhatisenduringinnaturewouldhavebeenhisideaofthehigh.Whathesavedfromthelowwastimeandefforthecouldspendonthehigh.Thoreaucertainlydisapprovedofstarvation,buthewouldputintofeedinghimselfonlyasmucheffortaswouldkeephimfunctioningformoreimportantefforts.Effortisthegistofit.Thereisnohappinessexceptaswetakeonlife-engagingdifficulties.Shortoftheimpossible,asYeatsputit,thesatisfactionwegetfromalifetimedependsonhowhighwechooseourdifficulties.RobertFrostwasthinkinginsomethinglikethesametermswhenhespokeof“Thepleasureoftakingpains”.Themortalflawintheadvertisedversionofhappinessisinthefactthatitpurportstobeeffortless.Wedemanddifficultyeveninourgames.Wedemanditbecausewithoutdifficultytherecanbenogame.Agameisawayofmakingsomethinghardforthefunofit.Therulesofthegameareanarbitraryimpositionofdifficulty.Whensomeoneruinsthefun,healwaysdoessobyrefusingtoplaybytherules.Itiseasiertowinatchessifyouarefree,atyourpleasure,tochangethewhollyarbitraryrules,butthefunisinwinningwithintherules.Nodifficulty,nofun.參考譯文：梭羅所理解的“低層次”，即為了擁有而去擁有，或與所有的鄰居明爭暗斗而致?lián)碛小Ｋ哪恐械摹案邔哟巍?，則是這樣一種積極的人生戒律，即要使自己對自然界永恒之物的感悟臻于完美。對于他從低層次上節(jié)省下來的時間和精力，他可將其致力于對高層次的追求。勿庸置疑，梭羅不贊成忍饑挨餓，但他在膳食方面所投入的精力僅果腹而已，只要可確保他能去從事更為重要的事務(wù)，他便別無所求。殫精竭慮，全力以赴，便是其精髓所在。除非我們愿意直面那些需要我們?nèi)硇耐度氲钠D難困苦，否則便不會有幸?？裳浴Ｕ缛~芝所言，除卻某些不可能的情形，我們于人生中所獲取的滿足皆取決于我們在多高的境界中選擇我們所愿意面對的艱難困苦。當(dāng)羅伯特?弗羅斯特言及“以苦為樂”時，他內(nèi)心所思，大體如此。商業(yè)廣告中所宣揚(yáng)的那種幸福觀，其致命的缺陷就在于這樣一個事實，即它宣稱，一切幸福皆唾手可得，不費吹灰之力。即便于游戲之中，我們也需要有艱難困苦。我們之所以需要它，因為設(shè)若沒有困難，便斷無游戲可言。游戲即是這樣一種方式，為了享受其中的情趣而人為地使事情變得不那么輕而易舉。游戲中的種種規(guī)則，便是將困難武斷地強(qiáng)加于人。當(dāng)有人將情趣摧毀殆盡時，他總是因為拒不按游戲規(guī)則行事而使然。這猶如下棋；如果你隨心所欲、心血來潮地去更改那些全然武斷的游戲規(guī)則，這樣去贏棋當(dāng)然會更加容易。但下棋的情趣則在于，應(yīng)在規(guī)則的限定范圍內(nèi)贏取勝利。一言以蔽之，沒有艱難，斷無情趣。2002年英語專業(yè)八級考試--翻譯部分參考譯文Theword“winner”and“l(fā)oser”havemanymeanings.Whenwerefertoapersonasawinner,wedonotmeanonewhomakessomeoneelselose.Tous,awinnerisonewhorespondsauthenticallybybeingcredible,trustworthy,responsive,andgenuine,bothasanindividualandasamemberofasociety.Winnersdonotdedicatetheirlivestoaconceptofwhattheyimaginetheyshouldbe:rather,theyarethemselvesandassuchdonotusetheirenergyputtingonaperformance,maintainingpretence,andmanipulatingothers.Theyareawarethatthereisadifferencebetweenbeinglovingandactingloving,betweenbeingstupidandactingstupid,betweenbeingknowledgeableandactingknowledgeable.Winnersdonotneedtohidebehindamask.Winnersarenotafraidtodotheirownthinkingandtousetheirownknowledge.Theycanseparatefactsfromopinionsanddon'ptretendtohavealltheanswers.Theylistentoothers,evaluatewhattheysay,butcometotheirownconclusions.Althoughwinnerscanadoreandrespectotherpeople,theyarenottotallydefined,demolished,bound,orawedbythem.Winnersdonotplay“helpless”n,ordotheyplaytheblaminggame.Insteadt,heyassumeresponsibilityfortheirownlives.參考譯文：成功者不會畢生致力于這樣一種概念：即想象自己應(yīng)該成為何種人。相反，他們即他們自己。因此，他們不會費神去裝腔作勢，故作姿態(tài)，擺布他人。他們明白：愛與裝愛，傻與裝傻，知與裝知、真正博學(xué)與假裝博學(xué)之間是有區(qū)別的。成功者無須躲在面具后面。成功者敢于獨立思考，敢于運用自己的知識。他們能夠把事實從紛繁的意見中剝離出來，而又不會假裝無所不知。他們傾聽他人的意見，品評他人的言論，卻能得出自己的結(jié)論。雖然勝利者也欽佩他人，尊敬他人，但是，他們不會完全被他人所規(guī)定、所摧垮、所束縛，所嚇倒。成功者不會假裝無助，也不會怨天尤人，相反，他們承擔(dān)起自己生命的責(zé)任。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。參考譯文：Thebountyofnatureisequaltoeveryone,richorpoor,andthereforeallmenarestronglyattachedtoher.Thisisparticularlytrueintheruralareas,wherepeoplehavekeptthesamelifestyleforamillenniumorso.Theyplantcropsandgrapevines,brewwinetodrink,feedcowstomilk,andweedgardenstogrowflowers.Theygotochurchatweekends,andtheymee