同济大学考博冲刺班用的5套翻译模拟题目

1、1IV. Translate the following passage into Chinese (10%)A Liberal EducationT. HuxleyWhat is education? Above all things, what is our ideal of a thoroughly liberal education? of that education which, if we could begin life again, we would give ourselves of the education which, if we could mold the fat

2、es to our own will, we would give our children? Well, I know not what may be your conceptions upon this matter but I will tell you mine, and I hope I shall find that our views are not very discrepant.Suppose it were perfectly certain that the life and fortune of every one of us would, one day or oth

3、er, depend upon his winning or losing a game at chess. Don t you think we shall consider it to be a primary duty to learn at least the names and the moves of the pieces; to have a notion of a gambit, and a keen eye for all the means of giving and getting out of check? Do you not think that we should

4、 look with a disapprobation amounting to scorn upon the father who allowed his son, or the state which allowed its members, to grow up without knowing a pawn from a knight?Yet, it is a plain and elementary truth that the life, the fortune, and the happiness of every one of us, and, more or less, of

5、those who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players, in a game of his or her own. The chessboard i

6、s the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes th

7、e smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmated without haste, but without remorse.My metaphor will remind some of you of the famo

8、us picture in which Retzsch has depicted Satan playing at chess with man for his soul. Substitute for the mocking fiend in that picture a calm, strong angel who is playing for love, as we say, and would rather lose than win and I should accept it as an image of human life.2IV. Translate the followin

9、g passage into Chinese (10%)Labor, Leisure, and the New Class J. GalbraithNearly all societies at nearly all times have had a leisure class - a class of persons who were exempt from toil. In modern times, and especially in the United States, the leisure class, at least as any identifiable phenomenon

10、, has disappeared. To be idle, is no longer considered rewarding or even entirely respectable.But we have barely noticed that the leisure class has been replaced by another, much larger class to which work has none of the older connotation of pain, fatigue, or other mental or physical discomfort. We

11、 have failed to appreciate the emergence of this New Class, as it may be simply called, largely as the result of one of the oldest and most effective obfuscations in the field of social science. This is the effort to assert: that all work - physical, mental, artistic, or managerial - is essentially

12、the same.In fact, the difference in what labor means to different people could not be greater. For some, and probably a majority, it remains a stint to be performed. It may be preferable,especially in the context of social attitudes toward production, to doing nothing. Nevertheless it is fatiguing o

13、r monotonous or, at a minimum, a source of no particular pleasure. The reward rests not in the task but in the pay.For others, work is an entirely different matter. It is taken for granted that it will be enjoyable. If it is not, this is a source of deep dissatisfaction or frustration. No one regard

14、s it as remarkable that the advertising man, tycoon, poet, or professor, who suddenly finds his work unrewarding, should seek the counsel of a psychiatrist. One insults the business executive or the scientist by suggesting that his principal motivation in life is the pay he receives. Pay is not unim

15、portant. Among other things it is a prime index of prestige. Prestige - the respect, regard, and esteem of others - is, in turn, one of the more important sources of satisfaction associated with this kind of work. But in general, those who do this kind of work expect to contribute their best, regard

16、less of compensations. They would be disturbed by any suggestion to the contrary.Such is the labor of the New Class. No aristocrat ever contemplated the loss of feudal privileges with more sorrow than a member of this class would regard his descent into ordinary labor where the only reward was the p

17、ay. In the years following World War II, a certain number of grade-school teachers left their posts for substantially higher paid factory work. The action made headlines becauseit representedan unprecedenteddesertion of an occupation which was assumed to confer the dignity of the New Class. The coll

18、ege professor, who is more securely a member of the New Class than the school teacher, would never contemplate such a change even as an exercise in eccentricity and no matter how inadequate he might consider his income.3IV. Translate the following passage into Chinese (10%)CivilizationClive BellI ha

19、ve not yet defined civilization; but perhaps I have made definition superfluous. Anyone, I fancy, who has done me the honour of reading so far will by now understand pretty well what 1 mean. Civilization is a characteristic of societies. In its crudest form it is the characteristic which differentia

20、tes what anthropologists call "advanced'' from what they call "low" or "backward" societies. So soon as savages begin to apply reason to instinct, so soon as they acquire a rudimentary sense of values - so soon, that is, as they begin to distinguish between ends and

21、means, or between direct means to good and remote - they have taken the first step upward. The first step towards civilization is the correcting of instinct by reason: the second, the deliberate rejection of immediate satisfactions with a view to obtaining subtler. The hungry savage, when he catches

22、 a rabbit, eats it there and then, or instinctively takes it home, as a fox might, to be eaten raw by his cubs; the first who, all hungry though he was, took it home and cooked it was on the road to Athens. He was a pioneer, who with equal justice may be described as the first decadent. The fact is

23、significant. Civilization is something artificial and unnatural. Progress and Decadence are interchangeable terms. All who have added to human knowledge and sensibility, and most of those even who have merely increased material comfort, have been hailed by contemporaries capable of profiting by thei

24、r discoveries as benefactors, and denounced by all whom age, stupidity, or jealousy rendered incapable, as degenerates. It is silly to quarrel about words: let us agree that the habit of cooking one's victuals may with equal propriety be considered a step towards civilization or a falling away f

25、rom the primitive perfection of the upstanding ape.From these primary qualities, Reasonableness and a Sense of Values, may spring a host of secondaries: a taste for truth and beauty, tolerance, intellectual honesty, fastidiousness, a sense of humour, good manners, curiosity, a dislike of vulgarity,

26、brutality, and over-emphasis, freedom from superstition and prudery, a fearless acceptanceof the good things of life, a desire for complete self-expression and for a liberal education, a contempt for utilitarianism and philistinism, in two words - sweetnessand light. Not all societies that struggle

27、out of barbarism grasp all or even most of these, and fewer still grasp any of them firmly. That is why we find a considerable number of civilized societies and very few highly civilized, for only by grasping a good handful of civilized qualities and holding them tight does a society become that.4IV

28、. Translate the following passage into Chinese (10%)Language and ThoughtThe Psychology of ThinkingRobert ThomsonIt is evident that there is a close connection between the capacity to use language and the capacities covered by the verb "to think". Indeed, some writers have identified thinki

29、ng with using words: Plato coined the aphorism, "In thinking the soul is talking to itself" J. B. Watson reduced thinking to inhibited speech located in the minute movements or tensions of the physiological mechanisms involved in speaking; and although Ryle is careful to point out that the

30、re are many senses in which a person is said to think in which words are not in evidence, he has also said that saying something in a specific frame of mind is thinking a thought.Is thinking reducible to, or dependent upon, language habits? It would seem that many thinking situations are hardly dist

31、inguishable from the skilful use of language, although there are some others in which language is not involved. Thought cannot be simply identified with using language. It may be the case, of course, that the nonlinguistic skills involved in thought can only be acquired and developed if the learner

32、is able to use and understand language. However, this question is one which we cannot hope to answer in this book. Obviously being able to use language makes for a considerable development in all one's capacities but how precisely this comes about we cannot say.At the common-sense level it appea

33、rs that there is often a distinction between thought and the words we employ to communicate with other people. We often have to struggle hard to find words to capture what our thinking has already grasped, and when we do find words we sometimes feel that they fail to do their job properly. Again whe

34、n we report or describe our thinking to other people we do not merely report unspoken words and sentences.Such sentences do not always occur in thinking, and the hint of unconscious or subliminal activities going on just out of range. Thinking, as it happens, in more like struggling, striving, or se

35、arching for something than it is like talking or reading. Words do play their part but they are rarely the only feature of thought. This observation is supported by the experiments of the Wurzburg psychologists who showed that intelligent adaptive responses can occur in problem-solving situations wi

36、 thout the use of either words or images of any kind.“ set ”“ determiningtendencies o” perate without the actual use of language in helping us to think purposefully and intelligently.IV. Translate the following passage into Chinese (10%) 5Society and the IndividualJohn Stuart MillThe object of this

37、Essay is to assert one very simple principle as entitled to govern absolutely the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that th

38、e sole end for which mankind is warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent h

39、arm to others. His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are go

40、od reasons for remonstrating with him, or reasoning with him, or persuading him, but not for compelling him, or visiting him with any evil in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to some one else. The only part of

41、 the conduct for any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.It is, perhaps, hardly necessary to say that this do

42、ctrine is meant to apply only to human beings in the maturity of their faculties. We are not speaking of children, or of young persons below the age which the law may fix as that of manhood or womanhood. Those who are still in a state to require being taken care of by others must be protected agains

43、t their own actions as well as against external injury. For the same reason, we may leave out of consideration those backward states of society in which the race itself may be considered as in its nonage, The early difficulties in the way of spontaneous progress are so great, that there is seldom an

44、y choice of means for overcoming them; and a ruler full of the spirit of improvement is warranted in the use of any expedients that will attain an end, perhaps otherwise unattainable. 译文 1： 开明教育 托马斯赫胥黎什么是教育? 首先，什么是我们理想中完美的开明教育?为了这样的教育，如果我们可以重新开始生活的话，我们愿意奉献自己的一生?为了这样的教育，如果我们可以按照自己的意愿铸造命运的话，我们愿意奉上我们的孩

45、子?自然，我不知道你们对这个问题的看法，但是我愿意把我的观点告诉你们，我希望我们的观点不会相去甚远。假如有一天，我们每一个人的生活和命运取决于他在一盘棋上的输赢，你难道不认为我们至少首先应该学会棋子的名称和走法，学会精心策划，学会警惕所有将军和摆脱将军的招法吗?你难道不认为我们会以近乎鄙视的、非难的眼光看待我们的父亲或是国家，是他没有让他的儿子，是她没有让她的国民，在成长的过程中学会怎样区分卒子和马?这是一条简单基本的真理，我们每一个人还有那些和我们有关联的人的生活、命运、和幸福确实取决于比下棋还要困难复杂无数倍的一种游戏规则。这是一个已经玩了无数年的游戏， 我们中间的每一个男人和女人都是这种

46、双人游戏中的一方。棋盘就是整个世界，棋子就是宇宙的自 然现象，下棋的规则就是我们所说的自然法则。我们的对手我们看不见。我们知道他的游戏永远公 平、公正、耐心。不过我们付出的代价也告诉我们，他从不疏忽任何一个错误或容忍一点点的愚昧 无知。最高的奖金慷慨大方地赠给玩得好的人，强者以这种慷慨显示他对于力量的喜爱；而玩得差 的人就被将死不慌不忙，但也无怨无悔。我的比喻会让有些人想起Retzsch 的那幅名画，画中的撒旦以他的灵魂为赌注和人对弈。如果把这幅画中面带嘲弄表情的魔鬼替换成一位恬静而强大的天使，让他以爱情押赌注，我们权且这么说吧 , 它会宁输不赢我愿意把它看做是人类生活的形象来接受。译文2：工

47、作、休闲和新阶级约翰?加尔布雷斯几乎一切社会在几乎任何时候都有一个安逸阶级一个可以不用劳作的群体。在现代，尤其在美国，至少作为一种可以确认的现象，这个安逸阶级已经消失了，不再有人认为闲散是有益的或者甚至是值得尊敬的。可是我们很少注意到，这个安逸阶级已经被另外一个更庞大的阶级所取代。对于这个更庞大的阶级来说，工作已经完全没有了以前的痛苦、疲劳或者其他心理或身体不适的内涵。我们没有充分意识到这个 “新阶级”（可以这么简单地称呼它）的出现， 主要是由于受社会科学领域中最古老最有生命力的错误观点之一的影响，那就是有人声称一切工作，不管是体力的，脑力的，艺术的或管理方面的，从根本上讲都是一样的。事实上，

48、对于不同的人来说，工作有着不同的意义，其差别简直再大不过了。对一些人而且很有可能是大多数人来说，工作依然是每天必于不可的事。尤其是在人们对于生产的社会态度方面，工作总比什么都不干的要好。不过劳动累人，或者乏味，或者至少不特别快乐，工作的回报并不在于其任务，而在于所得到的报酬。对于另外一些人来说，工作则截然不同。工作是快乐的，这是理所当然的。假如工作不快乐，这就成了失望或挫折的深层根源。假如一位广告商，企业大亨，诗人或教授突然发现自己的工作没有意义，因此觉得自己应该向心理性生咨询，谁也不会认为这有什么大惊小怪的。假如有人对企业经理或科学家说，他人生的根本动力是他所拿到的工资，那等于是侮辱这位经理

49、或科学家。工资不是不重要，它和其他东西一道构成名望的主要指数。反过来，名望别人所给予的尊敬，关心和尊重又是由这种工作带来的满足感的更为重要的根源之。然而一般来说，那些从事这种工作的人期望尽其所能，他们不在乎补偿，任何相反的说法都会让他们感到不舒服。这就是新阶级的工作。一个贵族在失去封建特权时思想上的痛苦也比不上这个阶级的成员在 “堕落”为只有通过领取工资才能获得回报的普通劳动者时的痛苦。在二战后的几年里，一些小学教师离开自己的岗位去报酬更高的工厂里工作。这件事情成了各大报纸争相报道的题材，因为它表明有人放弃一种被认为是代表新阶级的尊严的职业，这是前所未有的。大学教授是比小学教师更有资格的新阶级

50、成员：即使把这种变化当做一种古怪行为，不管他认为自己的收入多么微薄，他也绝不会考虑这样去改变自己的职业。译文3：文明克莱夫?贝尔我还没有给文明下定义，不过也许我的论述已经使定义显得多此一举。我认为，任何人只要读到这里就会明白我所指的是什么。文明是一种社会特征，从其最原始的形式来看，它是区分人类学家称之为“高级”和“低级”或“落后”社会的特征。只要野蛮人开始把理智应用于本能，只要他们获得一种基本的价值观，也就是说，只要他们开始区分目的和手段，或者把直接手段区分为好的手段和远期手段，那么他们就迈出了前进的第一步。迈向文明的第一步是用理智来矫正本能，第二步是自觉放弃眼前享受以获得深刻的东西。饥不样食

51、的野蛮人抓住一只兔子，就地吃掉或者本能地带回家，就像一只狐狸那样，好让它的孩子们生吃。哪怕再饿，第一个把兔子带回家烧熟吃的野蛮人便踏上文明之路了。他是一位先驱，如果把他描述成第一位堕落者，也同样合情合理。这个事实非同一般。文明是某种人为的非自然的东西，进步和堕落是可以互相换用的术语。所有那些为人类知识和理智添砖加瓦的人，其中大多数仅仅为人类增加了物质享受的人，都被那些从他们的发明中受益的同时代人赞美为恩人，却被那些因为年龄、愚笨或嫉妒而不能享受的人指责为堕落者。为这些术语争吵太愚蠢了，让我们把观点统一起来：烹煮食物的习惯可以看做是迈向文明的一步，也可以看做是背离直立行走的类人猿的原始美的一步。理智和价值观这些原始的素质会产生许多次要的东西：对于真和美、宽容、理智、诚实、烦琐、幽默感、礼貌和好奇心