第一篇：研究生 英語(yǔ)翻譯

Let children learn to judge their own work.A child learning to talk does not learn by being corrected all the time: if corrected too much, he will stop talking.He notices a thousand times a day the difference between the language he uses and the language those around him use.Bit by bit, he makes the necessary changes to make his language like other people’s.In the same way, children learning to do all the other things they learn to do without being taught — to walk, run, climb, whistle, ride a bicycle — compare their own performances with those of more skilled people, and slowly make the needed changes.But in school we never give a child a chance to find out his mistakes for himself, let alone correct them.We do it all for him.We act as if we thought that he would never notice a mistake unless it was pointed out to him, or correct it unless he was made to.Soon he becomes dependent on the teacher.Let him do it himself.Let him work out, with the help of other children if he wants it, what this word says, what the answer is to that problem, whether this is a good way of saying or doing this or not

If it is a matter of right answers, as it may be in mathematics or science, give him the answer book.Let him correct his own papers.Why should we teachers waste time on such routine work? Our job should be to help the child when he tells us that he can’t find the way to get the right answer.Let’s end all this nonsense of grades, exams, marks.Let us throw them all out, and let the children learn what all educated persons must some day learn, how to measure their own understanding, how to know what they know or do not know.

第二篇：研究生英語(yǔ)翻譯答案

1.。Scotland

As you linger on the mountain pass to admire the rugged reflection of Beinn an Lochain in the waters of Loch Restil, spare a thought for the weary sheep drovers who used to pause here for breath after the long steep climb from Loch Fyne.“Rest and Be Thankful” is the name of this spot, a title coined by the soldiers who built the first road here 250 years ago.Since then its wild beauty has thrilled generations of crofters and passing travelers.and now you.當(dāng)你流連與此山口，贊賞雷斯蒂爾湖中貝爾安山嶙峋的倒影時(shí)，請(qǐng)想想從前那些疲憊的趕羊人吧！他們從法恩灣出發(fā)，沿陡峭山路，經(jīng)長(zhǎng)途跋涉，然后在此歇息。這個(gè)山口就叫“歇恩山口”，此名是250年前在此修長(zhǎng)第一條道路的士兵們給起的。從那以后，這里的自然美景便令一代代農(nóng)人和游客陶醉，而今又令你怦然心動(dòng)。

2.。一個(gè)美麗的小四合院

胡同，是中國(guó)傳統(tǒng)的街區(qū)形式，四合院則是中國(guó)的傳統(tǒng) 民居。四合院最早在西周時(shí)期就出現(xiàn)了，有三千多年的歷史。北京是元，明，清，三代的都城，北京的四合院自然成為中國(guó)傳統(tǒng)民居的集大成者，其精美的建筑和豐富的文化內(nèi)涵常常讓參觀者流連忘返。金碧輝煌的皇城故宮和青磚灰瓦的胡同四合院共同構(gòu)成了北京城的獨(dú)特魅力。

Traditional Chinese neighborhood is called Hutong and traditional Chinese residence for city dwellers is known as Siheyuan--a courtyard with one-storey houses on four sides.Courtyard house came into existence as early as in the Western Zhou Dynasty dating back to over 3000 years ago.As Beijing served respectively as the capital of three dynasties, namely the Yuan Dynasty, the Ming Dynasty and the Qing Dynasty ,needless to say, the courtyard house in Beijingrepresents the quintessence of traditional Chinese residential houses.Their exquisite architecture and rich cultural connotation are so inviting to their visitors that many of them simply cannot tear themselves away from it.The magnificent imperial city, now popularly known as the Palace Museum, together with the residential compound of grey bricks and tiles contribute to the unique attraction of the city.3...Walk It Off

When it comes to walking off those millennial excesses, a lengthy hike once a day will do you far more good than nipping down to the shops every couple of hours--even if the short walks add up to same amount of time, say exercise researchers in Britain.But walks of any length beat sitting at home with your feet up and watching television ,they stress.英國(guó)研究運(yùn)動(dòng)的人士說(shuō)，就散步減肥而言，每天做一次長(zhǎng)距離步行給你帶來(lái)的好處遠(yuǎn)遠(yuǎn)超過(guò)每隔幾小時(shí)逛一次商場(chǎng)-----即便短距離步行 累計(jì)的時(shí)間相同。不過(guò)，他們強(qiáng)調(diào)說(shuō)，不過(guò)步行的距離有多少，都 比待在家里架著雙腿看電視要好的多。

4.。無(wú)題

靜下來(lái)想想，我這樣一個(gè)出身貧寒。經(jīng)歷坎坷的人，居然能活到92歲，實(shí)在有點(diǎn)奇怪。過(guò)了80歲，經(jīng)常有人問(wèn)我，有什么養(yǎng)生之道，我不僅不懂得養(yǎng)生，而且還有一些不好的習(xí)慣。

Often ,in my calm moment of contemplation ,I find it amazing that a man like me who

was born of a poor family and has suffered a lifetime of frustrations should have lived to the age of 92.When I was in my eighties, people often asked me for advice on how to keep in good health.But the fact is , instead of a recipe for healthy living, I have some very bad habits.人世間，萬(wàn)事萬(wàn)物，都有一定的規(guī)律，掌握了這個(gè) 規(guī)律，才能改革和創(chuàng)造，我認(rèn)為，習(xí)慣不屬于意識(shí)形態(tài)范圍，它有一種“慣性”。所以，古人說(shuō)：習(xí)之難改也甚矣。當(dāng)然，這是說(shuō)難改，不是說(shuō)不能改。只要下了決心，持之以恒，習(xí)慣也還是可以改的。

In this human world , things all go by certain rules.Only by grasping these rules can we make reforms and create.I think habits do not come under the category of ideology, but have something to do with inertia.That's why the ancients say ,“Old habits die hard ” Nevertheless, it doesn't mean that habits are impossible of being broken.With strong resolution and perseverance, we can certainly break ourselves of old habits.5..Globalization of Sporting Culture

Massive changes in all of the world's deeply cherished sporting habits are underway.Whether it'sone of London's parks full of people playing softball, and Russians taking up rugby, or the Superbowl rivaling the British Football Cup final as a televised spectator event in Britain ,the patterns of players and spectators are changing beyond recognition.We are witnessing a globalization of our sporting culture.世界上廣為人們接受的運(yùn)動(dòng)習(xí)慣正發(fā)生著巨大的變化。的公園里到處是玩壘球的人，而俄羅斯人愛(ài)上了橄欖球，美國(guó)橄欖球聯(lián)合會(huì)超級(jí)杯賽和英國(guó)足球杯總決賽更是成為英國(guó)電視觀眾競(jìng)相爭(zhēng)看的賽事。運(yùn)動(dòng)員和觀眾的行為都在發(fā)生著變化，讓人難以捉摸。我們正目睹著體育文化步入全球化的過(guò)程。

6.。世界文明共存

進(jìn)入21世紀(jì)，世界形勢(shì)繼續(xù)發(fā)生深刻變化，多極化與經(jīng)濟(jì)全球化在曲折中深入發(fā)展，新情況，新矛盾層出不窮。隨著經(jīng)濟(jì)全球化的發(fā)展，許多西方學(xué)者熱衷于探討不同文明之間的關(guān)系。在不少學(xué)者的論點(diǎn)背后，可以感覺(jué)到西方文明優(yōu)越論的強(qiáng)烈色彩。許多西方學(xué)者甚至認(rèn)為，如果沒(méi)有西方價(jià)值觀體系，就沒(méi)有任何社會(huì)可以真正的實(shí)現(xiàn)現(xiàn)代化。亞洲國(guó)家也有不少人開(kāi)始懷疑自身的文化傳統(tǒng)能否孕育出現(xiàn)代化精神。

Since the arrival of 21st century , the world has continued to undergo profound changes.World multi-polarization and economic globalization are developing in greater depth amid twists and turns with new troubles and contradictions emerging one after another.With the development of economic globalization, many scholars in the West have taken great interest in discussing the relationship between different civilizations.However ,behind the arguments of some scholars, one can discern a strong sense of superiority of Western civilization.Quite a few Western scholars even believe that without embracing the Western value system, no society in the world would ever be able to achieve modernization.Many people in Asian countries have also begun to doubt if their own cultural tradition can nurture the spirit of modernization.7..總之，不同文明之間的相處應(yīng)超越社會(huì)制度和意識(shí)形態(tài)的差異。各國(guó)應(yīng)努力尋求共同利益的匯合點(diǎn)，遵循世界是豐富多彩的原則，采取相互學(xué)習(xí)，取長(zhǎng)補(bǔ)短的積極態(tài)度，以利共同發(fā)展，而不應(yīng)用一種政治制度和發(fā)展模式去規(guī)范整個(gè)世界。In general, it's essential for civilizations to coesistwith each other by transcending different social systems and ideology.All countries should work hard to seek convergence of common interests, honor the principle that the world is colorful and diversified ,and adopt a positive attitude of learning from each other to make up for their respective deficiencies in the interest of common development.It's not acceptable to model the whole world after one political system or development pattern.8...Etiquette(禮儀)

To be able to answer the question “Is etiquette important?” one must have an understanding of the true meaning of the word.There is no simple definition of synonym, but to me “consideration” comes the closest.All good manners are based on thoughtfulness for others, and if everyone lived by the Golden Rule--“Do unto others as you would have others do unto you”-there would be no bad manners in the world.There have been many attempts to define “etiquette” over the years ,but my own particular favouritewas found in an old grammar book.It is ,Politeness is to do and say The kindest thing in the kindest way.“禮儀重要嗎？”若要回答這個(gè)問(wèn)題，我們必須懂得“禮儀”一詞的真正含義。我們無(wú)法把這個(gè)詞簡(jiǎn)單地定義或給出某個(gè)同義詞，而在我看來(lái)，“體諒”則是最貼切的詮釋。一切禮貌的行為舉止皆以體貼他人為基礎(chǔ)。如果人人都能遵循“你想別人怎樣對(duì)待你，就要怎么對(duì)待別人”這一黃金法則，這世界上也就不會(huì)有不禮貌 的行為了。多年來(lái)，很多人都試圖給“禮儀”定義，但我特別喜愛(ài)的解釋是在一本古老的語(yǔ)法書(shū)中發(fā)現(xiàn)的，書(shū)中這樣寫(xiě)到，“以最碼頭的方式去說(shuō)最碼頭的話，做最碼頭的事，這就是禮貌。”

9...中國(guó)神話的特點(diǎn)

一，神話與歷史難以分開(kāi)。在中國(guó)有文字記載的歷史以前的歷史，部分地根據(jù)傳說(shuō)，而傳說(shuō)和神話是交結(jié)在一起的，如伏羲，神農(nóng)，黃帝，夏禹這些古代的英雄和領(lǐng)袖，既是傳說(shuō)中的歷史人物，也是神話中的重要角色。古代神話在很大程度上歷史化了。反過(guò)來(lái)說(shuō)，古代歷史也在某種程度上神話化了。

1.Mythical stories are entwined with history.The history of the long period before recorded history began is partly based on legend ,which is interwoven with mythology.Such ancient heroes and leaders as Fuxi, Shengnong, Huangdi and Yu are both historical figures according to legend and important characters in mythical stories.Ancient mythology was to a great extent made historical.On the other hand ,ancient history was to a certain extent made mythical.10...中國(guó)的環(huán)保國(guó)策

中國(guó)作為一個(gè)發(fā)展中國(guó)家，面臨著發(fā)展經(jīng)濟(jì)和保護(hù)環(huán)境的雙重任務(wù)。然而，我國(guó)人口眾多，資源相對(duì)不足，經(jīng)濟(jì)規(guī)模越來(lái)越大，經(jīng)濟(jì)發(fā)展與資源和環(huán)境之間的矛盾日益突出。環(huán)境污染嚴(yán)重，生態(tài)狀況惡化，資源耗費(fèi)巨大，回收率低而導(dǎo)致環(huán)

境破壞等問(wèn)題，已成為中國(guó)經(jīng)濟(jì)保持可持續(xù)發(fā)展的瓶頸。

As a developing country ,China is faced with the dual tasks of developing its economy and protecting the environment.However, China suffers an increasing disparity between economic development and natural resources and the environment with a large population, relative insufficiency in natural resources and expanding economy.The serious environmental problem caused by severe pollution, deteriorating ecological conditions, huge consumption of resources and low reclamation has already become a bottleneck for the sustainable development of the Chinese economy.11.New Class War :Teacher vs Technology

Halfway through the semester in this market research course at Roanoke College last fall, only moments after announcing a policy of zero tolerance for cellphone use in the classroom，Prof.Ali Nazemi heard a telltale ring.Then he spotted a young man named Neil Noland fumbling with his phone , trying to turn it off before being caught.去年秋天，羅阿諾克學(xué)院阿里·納齊米教授的市場(chǎng)研究課程業(yè)已學(xué)期過(guò)半。有一天他宣布在他的課堂上對(duì)使用手機(jī)采取零容忍政策。話音未落，就聽(tīng)到明顯的手機(jī)鈴聲。他循聲望去，發(fā)現(xiàn)一個(gè)名叫尼爾·諾蘭的年輕人正手忙腳亂地?cái)[弄手機(jī)，試圖在被抓之前關(guān)掉它。

12.別為了成功而拋棄快樂(lè)。

一位大學(xué)生曾經(jīng)告訴我，“我不需要快樂(lè)，只需要成功。”當(dāng)時(shí)，我并沒(méi)有反駁，畢竟是學(xué)生嗎，說(shuō)話總是出語(yǔ)驚人。說(shuō)真的，我喜歡這種談吐風(fēng)格。然而，一旦你開(kāi)始慢慢接受這種主張，它就會(huì)讓你感到不安。這位學(xué)生如此草率地了快樂(lè)，似乎說(shuō)，“讓我們?nèi)プ非笕松匾臇|西-事業(yè)上的成功。”

A college student once told me ,“I don't need to be happy-just successful.”At the time, I let it pass--students, after all ,regularly say surprising things.Indeed ,I like this quality in their conversations.But this assertion has an unsetting quality to it once you let it seep in.The student dismisses happiness in such a perfunctory way.It's as if she is saying, “Let's get on to the important stuff--professional success.”

第三篇：研究生英語(yǔ)翻譯11（精選）

第十一課 人類的尊嚴(yán)和道德的身份

只有當(dāng)我們承認(rèn)我們的生命不是自己創(chuàng)造的, 也不是我們的父母，或他們的父母創(chuàng)造的時(shí)候，我們?nèi)祟惖淖饑?yán)才得以實(shí)現(xiàn)。我們?nèi)祟惣捌鋬r(jià)值來(lái)自這樣的事實(shí)——我們生來(lái)是有尊嚴(yán)的人類。尊嚴(yán)并非源于反叛人類固有的特性。坦然來(lái)自接受我們被創(chuàng)造的樣式。

拒絕接受我們的身體違背大自然的有序性，而我國(guó)深遠(yuǎn)悠久的歷史也未曾有過(guò)類似記載。我們的開(kāi)國(guó)元?jiǎng)祝ㄍ耍⒈壬w爾亞當(dāng)斯，詹姆士麥德森等等，都持有這樣的立場(chǎng) —— 我們要接受自己的命運(yùn)，而且沒(méi)人可以阻礙我們實(shí)現(xiàn)我們的尊嚴(yán)。這個(gè)尊嚴(yán)不是自己選擇的，乃是上帝選擇的。

那些提議我們拒絕天生的尊嚴(yán)的人崩潰了我們國(guó)家的基礎(chǔ)。從大體上說(shuō)，我們國(guó)家基于這樣的思想：自我接受，而不是自我拒絕，才能充分體現(xiàn)思想的百花齊放和百家爭(zhēng)鳴。

自由的思想直接源于接受賜于我們的東西。我們無(wú)法選擇自己的性別，貧富，和出生地。欣然承認(rèn)這些事與我們的尊嚴(yán)無(wú)關(guān)，我們就獲得了自由。確實(shí)，強(qiáng)迫他人接受我們個(gè)人對(duì)自我的判逆就失去了自由。命運(yùn)將我們投胎到一個(gè)本不屬于我們的文化之中，并非是給予了我們一根可依賴的拐杖，而是賦予我們一個(gè)內(nèi)容豐富且十分有活力的機(jī)遇拼圖。這個(gè)拼圖先我們而來(lái)，同時(shí)也孕含著我們素質(zhì)的根本構(gòu)成單位。它是決定我們出生時(shí)狀況和現(xiàn)時(shí)狀況所不可或缺的。

當(dāng)我寫(xiě)這些話時(shí)，我天真地相信沒(méi)有美國(guó)人會(huì)覺(jué)得它們真值得嘲笑，好笑，或被指控為偏執(zhí)。而這，正是我在2001年5月7日在美國(guó)大眾電臺(tái)資助的題為“性別政治”的辯論會(huì)上發(fā)表了這篇開(kāi)幕詞之后所發(fā)生的事情。頗具諷刺意味的是，辯論會(huì)的舉行場(chǎng)地正是我們的祖先首次秘密召開(kāi)第一次大陸會(huì)議并開(kāi)始起草“獨(dú)立宣言”的費(fèi)城卡拼特大廳。我決不相信我們的祖先會(huì)想到這個(gè)地方在日后會(huì)用來(lái)就作為大眾政策“納稅人不為變性手術(shù)付款” 是否歧視這一話題辯論。我也不會(huì)相信我們的祖先認(rèn)為我們是自己性別的犧牲品和囚犯。然而，這正式我的反對(duì)方所為之爭(zhēng)辯的。

變性者要討論的問(wèn)題完全無(wú)視常識(shí), 人類的尊嚴(yán)和大眾政策。除了支持其他的問(wèn)題以外，這個(gè)討論的問(wèn)題還支持以下幾個(gè)觀點(diǎn)：

A． 當(dāng)人們不同意自己被創(chuàng)造的樣式時(shí)，他們就成了犧牲品；

B． 改變自己的性別是合法的；

C． 小學(xué)生有權(quán)決定改變自己的性別；

D． 誰(shuí)不喜歡自己的身體，就有必要實(shí)行醫(yī)療手術(shù)。

首先，為了證明一種權(quán)力的合法性，就必須顯示所提示的“權(quán)力”隱含在有序的自由這一概念中。還必須顯示實(shí)施這一權(quán)力與我們的悠久歷史一脈相承。實(shí)質(zhì)上，必須顯示剝奪這種權(quán)力就會(huì)毀掉我們國(guó)家的基礎(chǔ)。變性問(wèn)題還上不了法規(guī)的線。根據(jù)大量的判例法，它們最多是通過(guò)人民的立法機(jī)關(guān)最終留給個(gè)

人自己的道德問(wèn)題。

第二, 那些大肆宣傳變性的人拒絕承認(rèn)變性是一個(gè)選擇問(wèn)題。他們爭(zhēng)辯道，他們生來(lái)的性別并非自己的選擇。他們宣稱他們要通過(guò)人的生存方式來(lái)反叛強(qiáng)加于他們的性別。這個(gè)宣稱為以下事實(shí)留下了余地—— 可以自我確認(rèn)或標(biāo)榜為“變性”的唯一方法是在大眾論壇中“豁出去”。從本質(zhì)上看，“判逆”就是選擇。很奇怪，變性的人聲稱這個(gè)“豁出去”的過(guò)程對(duì)他們成功地在憲法之下作為一個(gè)階級(jí)很有必要。這簡(jiǎn)直荒唐之極。

有些事情還是不說(shuō)為好，而且我們也不指望大眾會(huì)接受思想領(lǐng)域里的每一句話。再者，法律明確規(guī)定國(guó)家有對(duì)大眾認(rèn)為是可惡的舉止或行為表現(xiàn)進(jìn)行矯正的合法權(quán)利。我們的法院也已承認(rèn)政府不必解決每一個(gè)牽涉到法規(guī)的問(wèn)題。換句話說(shuō)，即使我們承認(rèn)不能用科學(xué)來(lái)解釋變性，這并不意味著美國(guó)在對(duì)變性行為提供科學(xué)解釋前后備力量就必須放棄對(duì)它的規(guī)范。

我的反對(duì)派們還建議，美國(guó)的工作單位必須為對(duì)自己性別不滿的人反性別穿戴或其它表示提供便利。我們的雇主們有權(quán)力，也有法律責(zé)任防止工作單位成為性問(wèn)題充斥的地方。如果任憑主觀意志來(lái)定位性別，就很難維持這樣的目標(biāo)。

還有一點(diǎn)，變性者們?yōu)轱达递^硎芡缺；ず投怨テ縭擁拿植? 竭力把他們比作少數(shù)民族和婦女。事實(shí)上，變性破壞了1964年的公民權(quán)利議案的基礎(chǔ)。倘若我們依照美國(guó)憲法的同等保護(hù)條款承認(rèn)變性人為一個(gè)被懷疑的階級(jí)，我們就只能讓多年來(lái)為在工作單位和學(xué)校爭(zhēng)取種族平等，男女平等的所有努力前功盡棄。現(xiàn)在，我的反對(duì)派們異想天開(kāi)地爭(zhēng)辯說(shuō)，一名變性男人就可以稱自己是女人，且以女人身份出現(xiàn)。

女人身份變的毫無(wú)意義。那些要阻止婦女在公司和其它地方晉升的人現(xiàn)在可以肆無(wú)忌憚地?zé)o視婦女的權(quán)力了，因?yàn)橹灰约阂螅魏稳硕伎梢浴笆恰迸恕?/p>

最后，我們討論了舊金山地區(qū)的最新決定 —— 為雇員決定做變性手術(shù)付款。根據(jù)一個(gè)舊金山編年史的條款，該地區(qū)只把有限的資金資助配假肢和心臟重建手術(shù)。

再者，對(duì)于有殘疾子女的工人沒(méi)有任何福利照顧。當(dāng)我對(duì)反對(duì)派說(shuō)兒童的需要應(yīng)比選擇做變性手術(shù)更重要時(shí)，參加現(xiàn)場(chǎng)直播的觀眾都笑我。更加令人悲哀的是在將近60人參加的辯論會(huì)上，沒(méi)有一個(gè)人批評(píng)變性者所要的權(quán)力。對(duì)于這個(gè)辯論會(huì)將要轉(zhuǎn)播的那65個(gè)電臺(tái)市場(chǎng)，是否會(huì)是同樣的情況就不得而知了。

當(dāng)有朝一日我們的孩子們說(shuō)他們作為人的尊嚴(yán)和道德身份不重要時(shí)，我真不愿意說(shuō)“我早就跟你說(shuō)過(guò)”。那些對(duì)我們的孩子的心靈遭受變性主張，同性戀以及大肆攻擊父母權(quán)力與道德觀念的踐踏和玷污袖手旁觀的人，在道德上和在普瑞馬導(dǎo)那客店坐視杰瑞梅司特老梅亞強(qiáng)暴并殺害了無(wú)辜的車?yán)z依佛森沒(méi)什么兩樣。讓我們祈禱我對(duì)這事的擔(dān)憂永遠(yuǎn)不會(huì)成為現(xiàn)實(shí)。

第四篇：2005-2009年 研究生英語(yǔ)翻譯題目

2005年

Directions:

Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written clearly on ANSWER SHEET 2.(10 points)

It is not easy to talk about the role of the mass media in this overwhelmingly significant phase in European history.History and news become confused, and one’s peoples, their cultures and national identities.With this in mind we can begin to analyze the European television scene.47)and Murdoch come to mind.在加強(qiáng)不同的民族和國(guó)家之間的聯(lián)系方面，電視也許還從來(lái)沒(méi)有像在最近的歐洲事件中那樣起過(guò)如此大的作用。

在歐洲就像在其他地方一樣多媒體集團(tuán)越來(lái)越成功了，這些集團(tuán)把相互關(guān)系密切的電視臺(tái)、電臺(tái)、報(bào)紙、雜志、出版社組合到了一起。

Clearly, only the biggest and most flexible television companies are going to be able to compete in such a rich and hotly-contested market.48)僅這一點(diǎn)就表明在電視行業(yè)里生存不那么容易，這個(gè)事實(shí)通過(guò)統(tǒng)計(jì)數(shù)字也是一目了然，統(tǒng)計(jì)表明在80家歐洲電視網(wǎng)中1989年出現(xiàn)虧損的不下50%.Moreover, the integration of the European community will oblige television companies to cooperate more closely in terms of both production and distribution.49)--that of producing programs in Europe for Europe.This entails reducing our dependence on the North American market, whose programs relate to experiences and cultural traditions which are different from our own.創(chuàng)造一個(gè)將要組成舊大洲聯(lián)系纖維并且尊重不同文化和傳統(tǒng)的統(tǒng)一體不是一項(xiàng)容易的任務(wù)，需要策略性的選擇。

In order to achieve these objectives, we must concentrate more on co-productions, the exchange of news, documentary services and training.This also involves the agreements between European countries for the creation of a European

bank for Television Production which, on the model of the European Investments Bank, will handle the finances necessary for production costs.50)and if I had to choose a slogan it would be “Unity in our diversity.” A unity of objectives that nonetheless respect the varied peculiarities of each country.在應(yīng)付一個(gè)如此規(guī)模的挑戰(zhàn)過(guò)程中，我們可以毫不夸張地說(shuō)，團(tuán)結(jié)，我們就會(huì)站起來(lái)；分裂，我們就會(huì)倒下去。

2006年

Directions:

Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written clearly on ANSWER SHEET 2.(10 points)

Is it true that the American intellectual is rejected and considered of no account in his society? I am going to suggest that it is not true.Father Bruckberger told part of the story when he observed that it is the intellectuals who have rejected America.But they have done more than that.They have grown dissatisfied with the role of intellectual.It is they, not America, who have become anti-intellectual.explores such problems consciously, articulately, and frankly, first by asking factual questions, then by asking moral questions, finally by suggesting action which seems appropriate in the light of the factual and moral information which he has obtained.47)This definition excludes many individuals usually referred to as intellectuals--the average scientist, for one.48)Like other human beings, he encounters moral issues even in the everyday performance of his routine duties--he is not supposed to cook his experiments, During most of his waking life he will take his code for granted, as the businessman takes his ethics.The definition also excludes the majority of teachers, despite the fact that teaching has traditionally been the method whereby many intellectuals earn their

This description even fits the majority of eminent scholars.Being learned in some branch of human knowledge is one thing, living in "public and illustrious thoughts,” as Emerson would say, is something else.2007年

Directions:

Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written clearly on ANSWER SHEET 2.(10 points)

The study of law has been recognized for centuries as a basic intellectual discipline in European universities.However, only in recent years has it become a older and more continental view of legal education is establishing itself in a number of Canadian universities and some have even begun to offer undergraduate degrees in law.If the study of law is beginning to establish itself as part and parcel of a general education, its aims and methods should appeal directly to journalism educators.Law is a discipline which encourages responsible judgment.On the one hand, it provides opportunities to analyze such ideas as justice, democracy and freedom.(47)example, notions of evidence and fact, of basic rights and public interest are at work in the process of journalistic judgment and production just as in courts of law.Sharpening judgment by absorbing and reflecting on law is a desirable component of a journalist’s intellectual preparation for his or her career.(48)of the state, is a major subject for journalists.The better informed they are about the Furthermore, the legal system and the events which occur within it are primary subjects for journalists.While the quality of legal journalism varies greatly, there is an undue reliance amongst many journalists on interpretations supplied to them by

lawyers.(50)These can only come from a well-grounded understanding of the legal system.2008年

Directions:

Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written clearly on ANSWER SHEET 2.(10 points)

In his autobiography, Darwin himself speaks of his intellectual powers with extraordinary modesty.He points out that he always experienced much difficulty in He disclaimed the possession of any great quickness of apprehension or wit, such as distinguished Huxley.(47)His memory, too, he described as extensive, but hazy.So poor in one sense was it that he never could remember for more than a few days a single date or a line of poetry.thought, could not be true, because the “Origin of Species” is one long argument from the beginning to the end, and has convinced many able men.No one, he submits, could have written it without possessing some power of reasoning.He was willing to assert that “I have a fair share of invention, and of common sense or judgment, such as every fairly successful lawyer or doctor must have, but not, I believe, in any higher degree.”(49)”

Writing in the last year of his life, he expressed the opinion that in two or three respects his mind had changed during the preceding twenty or thirty years.Up to the age of thirty or beyond it poetry of many kinds gave him great pleasure.Formerly, too, pictures had given him considerable, and music very great, delight.In 1881, however, he said: “Now for many years I cannot endure to read a line of poetry.I have also almost lost my taste for pictures or music.”

2009年

Directions:

Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written carefully on ANSWER SHEET 2.(10 points)

There is a marked difference between the education which every one gets from living with others, and the deliberate educating of the young.In the former case the education is incidental;it is natural and important, but it is not the express reason of the association.46）secure the favor of overruling powers and to ward off evil influences;family life in the desire to gratify appetites and secure family perpetuity;systematic labor, for the most part, because of enslavement to others, etc.47）industrial life, apart from certain values of industriousness and thrift, the intellectual and emotional reaction of the forms of human association under which the world's work is carried on receives little attention as compared with physical output.But in dealing with the young, the fact of association itself as an immediate human fact, gains in importance.48）need of training is too evident;the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account.49）made some headway in realizing that the ultimate value of every institution is its distinctively human effect we may well believe that this lesson has been learned largely through dealings with the young.2010年考研試題翻譯部分

Part C Translation:

Directions: Read the following text carefully and then translate the underlined segments into Chinese.Your translation should be written carefully on ANSWER SHEET 2.(10 points)

One basic weakness in a conservation system based wholly on economic motives is that most members of the land community have no economic value.yet these creatures are members of the biotic community and ,if its stability depends on its integrity, they are entitled to continuance.It is painful to read these round about accounts today.we have no land ethic yet,(47)but we have at least drawn near the point of admitting that birds should continue as a matter of intrinsic right, regardless of the presence or absence of economic advantage to us)A parallel situation exists in respect of predatory mammals and fish-eating birds.(48 Time was when biologists somewhat over worded the evidence that these creatures preserve the health of game by killing the physically weak, or that they prey only on “worthless species)

Some species of tree have been read out of the party by economics-minded foresters because they grow too slowly.or have too low a sale vale to pay as imeber crops(49)In Europe ,where forestry is ecologically more advanced ,the commercial tree species are recognized ad members of native forest community ,to be preserved as such ,within reason.)

To sum up: a system of conservation based solely on economic self-interest is hopelessly lopsided。(50 It tends to ignore, and thus eventually to eliminate, many elements in the land community that lack commercial value, but that are essential to its healthy functioning.)without the uneconomic pats.46.Scientists jumped to the rescue with some distinctly shaky evidence to the effect that insects would eat us up if birds failed to control them。

47.but we have at least drawn near the point of admitting that birds should continue survival as a matter of intrinsic right, regardless of the presence or absence of economic advantage to us

48.Time was when biologists somewhat over worded the evidence that these creatures preserve the health of game by killing the physically weak, or that they prey only on “worthless species。

49.In Europe, where forestry is ecologically more advanced, the non-commercial tree species are recognized as members of native forest community, to be preserved as such, within reason。

50.It tends to ignore, and thus eventually to eliminate, many elements in the land community that lack commercial value, but that are essential to its healthy functioning。

第五篇：研究生英語(yǔ)翻譯單元6

Unit Six

也許沒(méi)有人像E．B．懷特那樣抒情、那樣成功地捕捉到紐約這個(gè)城市。這篇短文向仍然熱愛(ài)紐約的人們展現(xiàn)了它永恒的經(jīng)典特質(zhì)。

這就是紐約

E．B．懷特

1紐約將孤寂與獨(dú)處當(dāng)作贈(zèng)禮，賜予所有向往這份奇特禮物的人們。紐約城內(nèi)數(shù)量龐大的居民中，沖著這份贈(zèng)禮而來(lái)此落腳的絕不在少數(shù)；曼哈頓也因此聚集了眾多異鄉(xiāng)客，他們背井離鄉(xiāng)到此闖蕩，有的為了尋求庇護(hù)，有的為了一展抱負(fù)，還有的為了實(shí)現(xiàn)心中或大或小的愿望。紐約之所以神秘，便在于它總能賜予這般撲朔迷離的饋贈(zèng)，能使人萬(wàn)劫不復(fù)，也能讓人飛黃騰達(dá)，皆為運(yùn)氣使然。如果有誰(shuí)打算碰碰運(yùn)氣，不妨到紐約來(lái)。

2紐約集藝術(shù)、商業(yè)、體育、宗教、娛樂(lè)和金融于一城，城內(nèi)拳擊手、傳教士、推銷員、演員、經(jīng)紀(jì)人、商人齊聚一堂，同場(chǎng)競(jìng)技。紐約的領(lǐng)口上彌漫著綿延悠長(zhǎng)、揮之不去的歷史氣息，不管坐在紐約城的哪個(gè)角落，你都能感受到那些輝煌時(shí)代和宏偉業(yè)績(jī)的搏動(dòng)，那些奇妙人物、事件和活動(dòng)的余音。此時(shí)此刻，我正坐在市中心一問(wèn)令人窒息的旅館客房里，它位于通風(fēng)井中部，屋內(nèi)溫度高達(dá)華氏90度。房間里沒(méi)法子通風(fēng)，但說(shuō)來(lái)也怪，我還是捕捉到了周遭事物散發(fā)出來(lái)的訊息。離這兒22個(gè)街區(qū)之外，魯?shù)婪颉ね邆惖壑Z在長(zhǎng)眠；8個(gè)街區(qū)之外，內(nèi)森·黑爾曾被處以極刑；5個(gè)街區(qū)之外的出版社辦公室中，歐內(nèi)斯特·海明威的拳頭同馬科斯·伊斯特曼的鼻子來(lái)了一次親密接觸；4英里外，沃爾特·惠特曼嘔心瀝血地為《布魯克林之鷹》寫(xiě)作社論；34個(gè)街區(qū)之外，威拉·凱瑟?jiǎng)倎?lái)紐約時(shí)曾居住于此，創(chuàng)作了許多以內(nèi)布拉斯加州為題材的作品；1個(gè)街區(qū)之外，瑪爾瑟琳在紐約劇院大樓里演出過(guò)丑角笑劇；36個(gè)街區(qū)之外，歷史學(xué)家喬·古爾德在眾目睽睽之下將一個(gè)收音機(jī)踢得粉碎；13個(gè)街區(qū)之外，哈里·索開(kāi)槍擊斃了斯坦福·懷特；5個(gè)街區(qū)之外是我曾做過(guò)領(lǐng)座員的大都會(huì)劇院；112個(gè)街區(qū)之外則矗立著老克拉倫斯·戴洗去罪惡的主顯節(jié)教堂(類似的例子，我可以無(wú)限制地羅列下去)。這樣想來(lái)，或許有一些顯赫的大人物也曾在我現(xiàn)在棲身的屋子里住過(guò)，有的也許就是在某個(gè)熱得讓人喘不過(guò)氣來(lái)的下午安坐于此，形單影只，與世隔絕，腦子里卻滿是各自捕捉到的屋子外邊散發(fā)出來(lái)的訊息。

3幾分鐘前，我下樓吃午飯，發(fā)現(xiàn)坐在我旁邊的竟然是弗里德·斯通(他靠墻坐著，離我大約18英寸遠(yuǎn))。18英寸是紐約為其居民之間設(shè)定的既聯(lián)系又分隔的距離。我同弗里德·斯通之間的唯一聯(lián)系就是我有幸在本世紀(jì)初上演的《綠野仙蹤》里看過(guò)他的表演。沒(méi)想到，招待我們的服務(wù)員竟也同我一樣，為能同一個(gè)“綠野仙蹤人士”如此親密接觸而興奮不已；斯通離開(kāi)后，他告訴我說(shuō)，他(即服務(wù)員本人)剛到美國(guó)時(shí)年紀(jì)輕輕，甚至聽(tīng)不懂英語(yǔ)，但他同女朋友的首次劇院約會(huì)就是去看《綠野仙蹤》。那是非常棒的演出，他回憶道——稻草人啊，鐵皮人啊。真是棒極了!(還是在18英寸之外)“斯通先生的胃口總是那么好，”他還不無(wú)體貼地感嘆，似乎為同“綠野仙蹤”分享些許命運(yùn)交集而心滿意足呢。

4紐約城賜予人們獨(dú)處孤居之禮的同時(shí)，也奉上一份參與的興奮；同其他人口稠密的社區(qū)相比，紐約能更好地將個(gè)人與每時(shí)每劾在他周圍發(fā)生的重大的、猛烈的、奇妙的事件隔離開(kāi)來(lái)(只要他需要，而幾乎每個(gè)人都想要或需要這種隔離)。自打我搬進(jìn)這烏煙瘴氣的通風(fēng)井以來(lái)，城里已發(fā)生了好些惹人注目的事件。妒火中燒

之下，一個(gè)男人開(kāi)槍打死了自己的妻子，但此事卻并未在他所處街區(qū)以外的地方引起任何反響，報(bào)紙上也只是稍稍提到幾筆。我當(dāng)時(shí)并不在現(xiàn)場(chǎng)。我來(lái)到城里以后，世界上規(guī)模空前的飛行表演恰好在紐約舉行。當(dāng)時(shí)我并沒(méi)到場(chǎng)，城中800萬(wàn)居民也大多沒(méi)有去觀摩，盡管據(jù)宣稱，到現(xiàn)場(chǎng)捧場(chǎng)的觀眾不在少數(shù)。我甚至沒(méi)有聽(tīng)到飛機(jī)的轟鳴聲，只是間或有幾架西行的商業(yè)航班從通風(fēng)井上空飛過(guò)。北大西洋上最大的遠(yuǎn)洋輪船在紐約進(jìn)進(jìn)出出，可我并沒(méi)有留意，大多數(shù)紐約人也沒(méi)有注意到。紐約港被稱為世界上最大的港口，沿港碼頭綿延650英里，停泊著來(lái)自他鄉(xiāng)異域的船只，但我來(lái)到紐約之后，只有在前天夜里經(jīng)過(guò)布魯克林大橋時(shí)看到過(guò)一艘單桅帆船罷了，其時(shí)，它正搶在退潮前急急駛出東河。不過(guò)，一天半夜里我還聽(tīng)到了瑪麗女王號(hào)的汽笛聲，這一聲長(zhǎng)鳴傳達(dá)了“離行--期許--惘然”這一完整過(guò)程。獅子會(huì)會(huì)員們齊聚集會(huì)，我卻連他們的人影都沒(méi)看到過(guò)。我的一位朋友倒是撞見(jiàn)一個(gè)，并告訴過(guò)我(據(jù)他描述，那人瘸著腳，身穿一件短開(kāi)衫)。棒球場(chǎng)和賽馬場(chǎng)上如火如荼的比賽也已拉開(kāi)序幕，我卻連一個(gè)球員、一匹賽馬都沒(méi)見(jiàn)著。州長(zhǎng)駕臨城中，我聽(tīng)到警報(bào)尖鳴，但僅此而已——又是18英寸的距離使然。有人被從天而降的一截房檐砸中，死于非命。我卻并未卷入這場(chǎng)慘劇，究其原因，還是這18英寸的距離使然。

5我提到這些，僅僅為了表明紐約城是一座建構(gòu)奇特的城市，這里發(fā)生的事件包羅萬(wàn)象(城東1,000英尺長(zhǎng)的班輪也好，城西2萬(wàn)人的集會(huì)也罷)，但種種事件卻又未被強(qiáng)加到每個(gè)居民身上。因此，從某種意義上說(shuō)，每個(gè)事件都有可供選擇的余地，居民們大可隨心所欲地選擇心儀的場(chǎng)景來(lái)體味，保護(hù)其靈魂免受侵害。在許多都市里，無(wú)論是大都會(huì)還是小城市，個(gè)人往往沒(méi)有這種選擇的自由。他必然會(huì)同獅子會(huì)會(huì)員們狹路相逢。獅子會(huì)會(huì)員無(wú)處不在，各種事件避無(wú)可避。一截房檐從天而降，必然會(huì)砸到每個(gè)市民頭上，無(wú)一幸免。我有時(shí)想，能夠砸到每個(gè)紐約人頭上的事件恐怕只有一年一度的圣帕特里克節(jié)游行，其影響之廣，可謂無(wú)孔不入——愛(ài)爾蘭是一個(gè)不可小覷的民族，紐約城中居住的愛(ài)爾蘭人有50萬(wàn)之眾，他們還擁有自己的武裝力量。

6在將居民同其周邊生活隔離開(kāi)來(lái)的同時(shí)，紐約也會(huì)弱化他們作為個(gè)體的存在。也許，生活在一個(gè)普通社區(qū)里，生活反而會(huì)健全些：在那里，當(dāng)一截房檐從天而降時(shí)，你總會(huì)感受到疼痛；在那里，當(dāng)州長(zhǎng)經(jīng)過(guò)時(shí)，至少他的帽子會(huì)映入你的眼簾。

7說(shuō)到這點(diǎn)，我并不是在為紐約辯護(hù)。很多人選擇這里落腳也許只是為了逃避現(xiàn)實(shí)，而不是面對(duì)現(xiàn)實(shí)。但無(wú)論如何，這都是非常希罕的禮物，而且我也相信這給紐約客的創(chuàng)造力帶來(lái)了積極的影響——因?yàn)樵谝欢ǔ潭壬希瑒?chuàng)造就是將大大小小令人分心的事物拋之腦后的過(guò)程。

8盡管紐約常常帶給人一種強(qiáng)烈的失落感或被遺棄感，但她卻很少顯得死氣沉沉或乏味無(wú)趣，你總會(huì)生出如下想法：只需變換一下位置，搬到10個(gè)街區(qū)以外，或者稍稍破一下財(cái)，花掉5美元，你就能立刻重獲生機(jī)，神采奕奕。許多缺乏自主精神的人紛紛從紐約城的多姿多彩及令人興奮的活動(dòng)中尋求支柱，支撐和維系他們的精神和信念。在這個(gè)國(guó)家的其他地方，這種立竿見(jiàn)影的“重生”機(jī)會(huì)少之又少——或許只有天氣的變化或新到的郵件才能帶來(lái)些許驚喜。但在紐約，這種機(jī)會(huì)卻是無(wú)窮無(wú)盡的。在我看來(lái)，盡管有不少人來(lái)到紐約是因?yàn)樗麄兓盍^(guò)剩，無(wú)法宣泄(這促使他們背井離鄉(xiāng)，來(lái)到紐約)，同時(shí)，也不乏一些人是因?yàn)榫駞T乏才來(lái)到紐約，在這里尋求庇護(hù)或某種輕而易舉就能得到的替代品。