历年英语专业八级翻译真题及参考译文

历年英语专业八级翻译真题及参考译文

（1995—2006 + 2007）


1995年专8翻译部分参考译文



C-E原文：

简.奥斯丁的小说都是三五户人家居家度日，婚恋嫁娶的小事。因此不少中国读者不理解她何以在西方享有那么高的声誉。但一部小说开掘得深不深，艺术和思想是否有过人之处，的确不在题材大小。有人把奥斯丁的作品比作越咀嚼越有味道的橄榄。这不仅因为她的语言精彩，并曾对小说艺术的发展有创造性的贡献，也因为她的轻快活泼的叙述实际上并不那么浅白，那么透明。史密斯夫人说过，女作家常常试图修正现存的价值秩序，改变人们对“重要”和“不重要”的看法。也许奥斯丁的小说能教我们学会转换眼光和角度，明察到“小事”的叙述所涉及的那些不小的问题。

参考译文：

However, subject matter is indeed not the decisive factor by which we judge a novel of its depth as well as (of ) its artistic appeal and ideological content (or: as to whether a novel digs deep or not or whether it excels in artistic appeal and ideological content). Some people compare Austen’s works to olives: the more you chew them, the more tasty (the tastier) they become. This comparison is based not only on (This is not only because of ) her expressive language and her creative contribution to the development of novel writing as an art, but also on (because of ) the fact that what hides behind her light and lively narrative is something implicit and opaque (not so explicit and transparent). Mrs. Smith once observed, women writers often sought (made attempts) to rectify the existing value concepts (orders) by changing people’s opinions on what is “important” and what is not.



E-C原文

I, by comparison, living in my overpriced city apartment, walking to work past putrid sacks of street garbage, paying usurious taxes to local and state governments I generally abhor, I am rated middle class. This causes me to wonder, do the measurement make sense? Are we measuring only that which is easily measured--- the numbers on the money chart --- and ignoring values more central to the good life?
For my sons there is of course the rural bounty of fresh-grown vegetables, line-caught fish and the shared riches of neighbours’ orchards and gardens. There is the unpaid baby-sitter for whose children my daughter-in-law baby-sits in return, and neighbours who barter their skills and labour. But more than that, how do you measure serenity? Sense if self?
I don’t want to idealize life in small places. There are times when the outside world intrudes brutally, as when the cost of gasoline goes up or developers cast their eyes on untouched farmland. There are cruelties, there is intolerance, there are all the many vices and meannesses in small places that exist in large cities. Furthermore, it is harder to ignore them when they cannot be banished psychologically to another part of town or excused as the whims of alien groups --- when they have to be acknowledged as “part of us.”
Nor do I want to belittle the opportunities for small decencies in cities --- the eruptions of one-stranger-to-another caring that always surprise and delight. But these are,sadly,more exceptions than rules and are often overwhelmed by the awful corruptions and dangers that surround us.

参考译文：

对我的几个儿子来说，乡村当然有充足的新鲜蔬菜，垂钓来的鱼，邻里菜园和果园里可供分享的丰盛瓜果。乡下有不用付报酬便可请来照看孩子的邻居，作为回报，我儿媳也帮着照看其孩子。乡邻之间互相交换技能和劳动。但比之更重要的是，你如何来衡量那静谧与安详？如何来衡量自我价值呢？

我无意将小地方的生活理想化。因为有时外面的世界会无情地侵入：比如汽油价格上涨，开发商把眼睛盯住尚未开发的农田；那里充斥着凶残和偏狭，大城市的种种卑劣行径，小地方也一应俱全。不仅如此，当人们无法自欺欺人地硬把那些丑恶现象想象成只是小地方的一小部分或将它们解释为异乡人的为所欲为，而又不得不承认这一切是我们的一部分时，就更难以忽视它们





1996年专8翻译部分参考译文



C-E原文：

近读报纸，对国内名片和请柬的议论颇多，于是想起客居巴黎时经常见到的法国人手中的名片和请柬，随笔记下来，似乎不无借鉴之处。

在巴黎，名目繁多的酒会，冷餐会是广交朋友的好机会。在这种场合陌生人相识，如果是亚洲人，他们往往开口之前先毕恭毕敬地用双手把自己的名片呈递给对方，这好像是不可缺少的礼节。然而，法国人一般却都不大主动递送名片，双方见面寒暄几句，甚至海阔天空地聊一番也就各自走开，只有当双方谈话投机，希望继续交往时，才会主动掏出名片。二话不说先递名片反倒显得有些勉强。

参考译文：

In Paris, cocktail parties and buffet receptions of different kinds offer great opportunities for making friends. On such occasions, strangers may get to know each other. If they are Asians, they will, very respectfully and with both hands, present their calling cards to their interlocutors before any conversation starts. This seems to be the required courtesy on their part. The French, however, usually are not so ready with such a formality. Both sides will greet each other, and even chat casually about any topic and then excuse themselves. Only when they find they like each other and hope to further the relationship will they exchange cards. It will seem very unnatural to do so before any real conversation gets under way.

96 Version C-E

In Paris, cocktail parties and buffet receptions of various kinds offer good opportunities for making friends. On such occasions two strangers may meet. If they are from Asia, they tend to present with respect their own name cards to each other before they speak, which seems to be indispensable social protocol/etiquette. However, the French don’t do it that way. Instead of offering their visiting cards, they may stop to exchange greetings or even chat casually about any topic before they part and go away (they may say hello to each other, chat for a while and the walk away). They offer/exchange their name cards only when they find the chatting very agreeable and would like to have further contact. It would be embarrassing /unnatural for them to give their name cards before they speak/talk to each other.



E-C原文：

It should have been easy. They were battle-tested veterans with long ties to Reagan and even longer ties to the Republican party, men who understood presidential politics as well as any in the country. The backdrop of the campaign was hospitable, with lots of good news to work with: America was at peace, and the nation’s economy, a key factor in any election, was rebounding vigorously after recession. Furthermore, the campaign itself was lavishly financed, with plenty of money for a top-flight staff, travel, and television commercials. And, most important, their candidate was Ronald Reagan, a president of tremendous personal popularity and dazzling communication skills. Reagan has succeed more than any president since John F. Kennedy in projecting a broad vision of America – a nation of renewed military strength, individual initiative, and smaller federal government.

参考译文：

这应该不是件难事。这都是些跟着里根多年、久经沙场的老将，他们跟共和党则有更深厚的渊源，是这个国家里最熟悉总统政治的人。竞选的背景也很有利，也很多好消息可供炒作。例如，美国上下一片和平，美国经济这一竞选要素也在经过一段时间的衰退之后开始强劲反弹。此外，这次竞选本身得到了慷慨资助，因此有充裕的资用于组织一流的竞选班子、支付巡回演讲和电视广告的费用。而最重要的一点是，他们的候选人是罗纳德·里根，他可是位极具个人魅力和沟通技巧的总统。自约翰·F·肯尼迪总统以来，里根是最成功地勾勒出美国蓝图的总统：一个军事力量复兴、富有个人进取心、联邦政府得以精简的国家。





1997年专8翻译部分参考译文



C-E原文：

来美国求学的中国学生与其他亚裔学生一样，大多非常刻苦勤奋，周末也往往会抽出一天甚至两天的时间去实验室加班，因而比起美国学生来，成果出得较多。我的导师是亚裔人，嗜烟好酒，脾气暴躁。但他十分欣赏亚裔学生勤奋与扎实的基础知识，也特别了解亚裔学生的心理。因此，在他实验室所招的学生中，除有一名来自德国外，其余5位均是亚裔学生。他干脆在实验室的门上贴一醒目招牌：“本室助研必须每周工作7天，早10时至晚12时，工作时间必须全力以赴。”这位导师的严格及苛刻是全校有名的，在我所呆的3年半中，共有14位学生被招进他的实验室，最后博士毕业的只剩下5人。1990年夏天，我不顾别人劝阻，硬着头皮接受了导师的资助，从此开始了艰难的求学旅程。

参考译文：

Like students from other Asian countries and regions, most Chinese students who come to pursue their further education in the United States work on their studies most diligently and assiduously. Even on weekends, they would frequently spend one day, or even two days, to work overtime in their laboratories. Therefore, compared with their American counterparts, they are more academically fruitful. My supervisor is of Asian origin. He is addicted to alcohols and cigarettes, with a sharp/irritable temper. Nevertheless, he highly appreciates the industry and the solid foundational knowledge of Asian students and has a particularly keen insight into what Asian students have on their mind. Hence, of all the students recruited into his laboratory, except for one German, the other five were all from Asia. He even put an eye-catching notice on the door of his lab, which read, “All the research assistants of this laboratory are required to work 7 days a week, from 10:00 a.m. to 12:00 p.m.. Nothing but work during the working hours.” This supervisor is reputed on the entire campus for his severity and harshness. During the 3 and a half years that I stayed there, a total of 14 students were recruited into his laboratory and only 5 of them stayed until they graduated with their Ph.D. degrees. In the summer of 1990, ignoring the dissuasions from others, I accepted my supervisor’s sponsorship and embarked on my difficult journey of academic pursuit.

97 Version C-E

My tutor/supervisor was of Asian descent who drank and smoked a lot (had a habit of drinking and smoking) and was quite hot/short /quick-tempered. However, he highly appreciated Asian students for their diligence and solid command of fundamental knowledge (he admired the diligence of Asian students and their firm grounding in science), and he knew well about what they thought and how they felt. That was why of the 6 students admitted to his lab that year 5 were of Asian descent with only one from Germany. On the door of his lab there was an eye-catching notice which read, ”Lab assistants must work with devotion from 10 a.m. to 12 p.m., 7 days a week.’ Harsh and demanding, the tutor had earned a campus-wide reputation for his strictness with students. During the 3 and a half years when I stayed with him, a total of 14students were admitted to his lab but only 5 succeeded in taking their doctoral degrees/managed to complete their Ph.D. studies.



E-C原文：

Opera is expensive: that much is inevitable. But expensive things are not inevitably the province of the rich unless we abdicate society’s power of choice. We can choose to make opera, and other expensive forms of culture, accessible to those who cannot individually pay for it. The question is: why should we? Nobody denies the imperatives of food, shelter, defence, health and education. But even in a prehistoric cave, mankind stretched out a hand not just to eat, drink or fight, but also to draw. The impulse towards culture, the desire to express and explore the world through imagination and representation is fundamental. In Europe, this desire has found fulfillment in the masterpieces of our music, art, literature and theatre. These masterpieces are the touchstones for all our efforts; they are the touchstones for the possibilities to which human thought and imagination may aspire; they carry the most profound messages that can be sent from one human to another.

参考译文：

聆听歌剧，无疑昂贵至极。但是，昂贵的事物并非必定属于富人的范畴，除非我们放弃社会的选择权。我们可以选择去使歌剧以及其他某些昂贵的文化形式也能为那些不具备个人支付能力的人所享受。但问题是，我们有必要这么做吗？没人会否认食物、居所、防护、健康与教育的不可或缺性。但即便是在史前时代的洞穴中，人类伸出手来，早就不单纯是为了吃、喝或搏杀，而且亦进行绘画创作。人类对于文化的冲动，通过形象思维和再现手段来表现并探索世界的欲望，乃亘古有之。在欧洲，这一欲望在我们的音乐、艺术、文学和戏剧杰作中寻找到了其实现形式。这些杰作构成了我们全部努力的试金石。作为试金石，它们能衡量出人类的思想和想象力所可能企及的程度。它们携带着最寓意深刻的主题，可在人类彼此间相互传递。





1998年专8翻译部分参考译文



C-E原文：

1997年2月24日我们代表团下榻日月潭中信大饭店，送走了最后一批客人，已是次日凌晨3点了。我躺在床上久久不能入睡，披衣走到窗前，往外看去，只见四周峰峦叠翠，湖面波光粼粼。望着台湾这仅有的景色如画的天然湖泊，我想了许多，许多……

　　这次到台湾访问交流，虽然行程匆匆，但是，看了不少地方，访了旧友，交了新知，大家走到一起，谈论的一个重要话题就是中华民族在21世纪的强盛。虽然祖国大陆、台湾的青年生活在不同的社会环境中，有着各自不同的生活经历，但大家的内心都深深铭刻着中华文化优秀传统的印记，都拥有着振兴中华民族的共同理想。在世纪之交的伟大时代，我们的祖国正在走向繁荣富强，海峡两岸人民也将加强交流，共同推进祖国统一大业的早日完成。世纪之交的宝贵机遇和巨大挑战将青年推到了历史前台。跨世纪青年一代应该用什么样的姿态迎接充满希望的新世纪，这是我们必须回答的问题。

日月潭水波不兴，仿佛与我一同在思索……

参考译文：

The current visit to Taiwan for exchange, brief and cursory as it is, has enabled us to see many places, to visit old friends while making new acquaintances. Whenever people gather together, an important topic of discussion has been how the Chinese nation can become prosperous and powerful in the 21st century. Although the young people on the Mainland and in Taiwan live in different social contexts (environments / milieus), with their individually different experiences of life, in the innermost recesses of their hearts are wrought an indelible mark by the fine traditions of the Chinese culture. They all cherish the same ideal to rejuvenate the Chinese nation (They share the same ideal to rejuvenate the Chinese nation). In this great epoch at the turn of the century, our motherland is developing toward greater prosperity and powerfulness. People across the Taiwan Straits are bound to strengthen their exchanges and will mutually promote the earliest possible achievement of the great cause of reunification of the motherland. The precious opportunities and the tremendous challenges at the turn of the century have pushed the young people to the foreground (forefront) of the historical arena (stage). At this transitional phase between the two millennia, in what way the young generation should embrace the forthcoming new century replete with hopes is a question to which we have to seek an answer.

98 Version C-E

The visit to Taiwan was busy but fruitful. We went to many places and made many new friends as well as meeting with old ones. When we were together, the topic for common concern was about how to build a stronger and more prosperous China in the coming 21st century. Although we (young people from the mainland and those from Taiwan live in ) are from different social environment with different life experiences, we all have the fine tradition of the Chinese culture deeply engraved upon our heart and we all share the common dream of revitalizing our Chinese nation. In this great trans-century times when our motherland is marching towards prosperity, there should be more frequent contacts between people from the two sides of the Taiwan Straits so that they/we can work together for an earlier reunification of the motherland. Opportunities as well as challenges provided by the turn of the century have pushed us to the stage of the history. What should we youth, a cross-century generation, do to welcome/embrace the new century of hope? This is a question we (all have to answer) cannot shun.



E-C原文：

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 that it is completely unlike that of Europe. Broadly speaking, America and Europe have kept step. At any given moment 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 to precede the word, for frequently the difference between America and Europe (especially England) will be one of degree, sometimes only of a small degree. The amount of divergence is a subtle affair, liable to perplex the Englishman when he looks at America. He is looking at a country which in important senses 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 yields to a sudden alienation, as when we hail a person across the street, only to discover from his blank response that we have mistaken a stranger for a friend.

参考译文：

那么，要谈论美国文学，倒并非意欲断言，它与欧洲文学全然大相径庭。广而言之，美国与欧洲一直同步发展，协调一致。在任何一个特定的时刻，旅行者在两地均能目睹同一样式的建筑实例，相同款式的服饰，书架上相同的书籍。在大西洋两岸，思想如同人员与货物往来一样自由交流，尽管有时会略显迟缓。当我提及美国式的习惯、思想等概念时，我意欲在“美国式的”这一词汇之前加上某种限定，因为欧美（尤其是英美）之间的差异往往只是程度上的差异而已，并且有时候仅仅只是微乎其微的一点程度差异而已。差异的多寡是件极为微妙的事务，这极容易使一个英国人在审视美国时大惑不解。他所审视的那个国家，从某些重要的意义上来说，诞生于他自己的国家，并在某些方面仍与他自己的国家相差无几——然而，它却实实在在是一个异邦。两者间存在着某些古怪的交替重迭，以及令人甚感突兀的陌生感；亲缘关系已让位于一种突如其来的异化与疏远，这种情景仿佛就像我们隔着马路向另一个人打招呼，结果却从这个人漠无表情的反应中发现，我们原来竟将一个陌生人误认为我们的熟人。
文章引用自：


1999年专8翻译部分参考译文



C-E原文：

加拿大的温哥华1986年刚刚度过百岁生日，但城市的发展令世界瞩目。以港立市，以港兴市，是许多港口城市生存发展的道路。经过百年开发建设，有着天然不冻良港的温哥华，成为举世闻名的港口城市，同亚洲、大洋洲、欧洲、拉丁美洲均有定期班轮，年货物吞吐量达到8，000万吨，全市就业人口中有三分之一从事贸易与运输行业。

　　温哥华（Vancouver）的辉煌是温哥华人智慧和勤奋的结晶，其中包括多民族的贡献。加拿大地广人稀，国土面积比中国还大，人口却不足3000万。吸收外来移民，是加拿大长期奉行的国策。可以说，加拿大除了印第安人外，无一不是外来移民，不同的只是时间长短而已。温哥华则更是世界上屈指可数的多民族城市。现今180万温哥华居民中，有一半不是在本地出生的，每4个居民中就有一个是亚洲人。而25万华人对温哥华的经济转型起着决定性的作用。他们其中有一半是近5年才来到温哥华地区的，使温哥华成为亚洲以外最大的中国人聚居地。

参考译文：

The glory of Vancouver has been achieved through the wisdom and the industry of the Vancouver people, including the contributions of many ethnic groups. Canada, sparsely populated, has a territory larger than that of China, but its population is only less than 30 million. Consequently, to attracting immigrants from other countries has become a national policy long practiced/followed/cherished by Canada. All Canadians except the American Indians, so to speak, are foreign immigrants, differing only in the length of time they have settled in Canada. Vancouver, in particular, is one of the few most celebrated multi-ethnic cities in the world. Among the 1.8 million Vancouver residents, half of them are non-natives and one out of every four residents is from Asia. The 250,000 Chinese there have played a decisive role in the transformation of Vancouver's economy. Half of them have come to settle in Vancouver over the past five years only, rendering Vancouver the largest area outside Asia where the Chinese inhabit.

99 Version C-E

Vancouver’s prosperity owes to the intelligence and diligence of the people there, as well as to the contributions made by a variety of other ethnic groups. Canada is vast country with a sparse population, having a territory larger than that of China but a population of less than 30 million. That is why Canada has long adopted a national policy of absorbing immigrants from other countries. We may say that, with the exception of the (aboriginal) Indian people, Canadians are made up immigrants, different from each other only in how long they have settled down there. Vancouver is most typical of this which is among the few cities in the world featuring multi-nationalities. Of the 18 million people living in Vancouver nowadays, half were not born in Vancouver and 1/4 is from Asia. Out of the 250 thousand Chinese-Canadians who have played a decisive role in Vancouver’s economic growth, half have immigrated to the region only 5 years before. All these Chinese-Canadians have made Vancouver the region with the largest Chinese communities outside China.



E-C原 文：

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 of family reasons shares a border with the following category, namely, having children in order to maintain or improve a marriage: to hold the husband or occupy the wife; to repair or rejuvenate the marriage; to increase the number of children on the assumption that family happiness lies that way. The point is underlined by its converse: in some societies the failure to bear children (or males) is a threat to the marriage and a ready cause for divorce.

Beyond all that is the profound significance of children to the very institution of the family itself. To many people, husband and wife alone do not seem a proper family —they need children to enrich the circle, to validate its family character, to gather the redemptive influence of offspring. Children need the family, but the family seems also to need children, as the social institution uniquely available, at least in principle, for 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 and in generational extension.

参考译文：

在某些社会中，人们希望拥有孩子是出于所谓的家庭原因：传宗接代，光宗耀祖，讨好祖辈，使那些涉及到家庭的宗教仪式得以正常进行。此类原因在现代世俗化的社会中似显苍白，但它们在其他地方曾一度构成并确实仍在构成强有力的理由。

此外，有一类家庭原因与下列类别不无共通之处，这便是：生儿育女是为了维系或改善婚姻：能拴住丈夫或者使妻子不致于无所事事；修复或重振婚姻；多子多孙，以为家庭幸福惟有此法。这一点更可以由其反面得到昭示：在某些社会中，无法生儿育女（或无法生育男孩）对婚姻而言是一种威胁，还可作为离婚的现成借口。

后代对于家庭这一体制本身所具有的深远意义远非如此。对许多人来说，夫妻两人尚不足以构成一个真正意义上的家庭——夫妻需要孩子来丰富其两人小天地，赋予该小天地以真正意义上的家庭性质，并从子孙后代身上获取某种回报。

孩子需要家庭，但家庭似乎也需要孩子。家庭作为一种社会机构，以其特有的方式，至少从原则上说，可在一个变幻莫测、常常是充满敌意的世界中让人从中获取某种安全、慰藉、保障，以及价值取向。





2000年专8翻译部分参考译文



C-E原文：

中国科技馆的诞生来之不易。与国际著名科技馆和其他博物馆相比，它先天有些不足，后天也常缺乏营养，但是它成长的步伐却是坚实而有力的。它在国际上已被公认为后起之秀。世界上第一代博物馆属于自然博物馆，它是通过化石、标本等向人们介绍地球和各种生物的演化历史。第二代属于工业技术博物馆，它所展示的是工业文明带来的各种阶段性结果。这两代博物馆虽然起到了传播科学知识的作用，但是，它们把参观者当成了被动的旁观者。

世界上第三代博物馆是充满全新理念的博物馆。在这里，观众可以自己去动手操作，自己细心体察。这样，他们可以更贴近先进的科学技术，去探索科学技术的奥妙。

中国科技馆正是这样的博物馆!它汲取了国际上一些著名博物馆的长处，设计制作了力学、光学、电学、热学、声学、生物学等展品，展示了科学的原理和先进的科技成果。

参考译文（1）

The first generation of museums are what might be called natural museums which, by means of fossils, specimens and other objects, introduced to people the evolutionary history of the Earth and various kinds of organisms. The second generation are those of industrial technologies which presented the fruits achieved by industrial civilization at different stages of industrialization. Despite the fact that those two generations of museums helped to disseminate / propagate / spread scientific knowledge, they nevertheless treated visitors merely as passive viewers.
　　The third generation of museums in the world are those replete with / full of wholly novel concepts / notions / ideas. In those museums, visitors are allowed to operate the exhibits with their own hands, to observe and to experience carefully. By getting closer to the advanced science and technologies in this way, people can probe into their secret mysteries.
　　The China Museum of Science and Technology is precisely one of such museums. It has incorporated some of the most fascinating features of those museums with international reputation. Having designed and created exhibits in mechanics, optics, electrical science, thermology, acoustics, and biology, those exhibits demonstrate scientific principles and present the most advanced scientific and technological achievements.

参考译文（2）

The first-generation museums in the world are museums of natural history. With fossils and specimens they introduce to people the evolution of the earth and various living organisms on it. The second-generation museums are those of industrial technology. Fruits of various stages of industrial civilization are on display here. Although these two generations of muslins have played the role of spreading scientific knowledge, they regard visitors as passive spectators. The world’s third-generation museums are full of completely new concepts. Here visitors can carry out operations and careful observations themselves. In this way they come closer to advanced achievements in science and technology so as to probe into their mystery.

00 Version C-E

The first generation (of) museums in the world were museums of natural history, which made known the evolution of the earth and all kinds of living creatures by displaying to the audience fossils and specimens.

The second generation museums were those of individual technologies. What they exhibited were achievements in different historical periods/at different stages brought about by industrial civilization. These two generations of museums had helped to spread the scientific knowledge (had played a role in spreading scientific knowledge), however, they have taken/regarded/treated visitors as passive spectators/ onlookers.

The third generation museums in the world give full expressions to various modern concepts and fresh ideas (are full of innovative ideas and concepts/are totally new in their conception). (They are more interactive, so that), where visitors can have a careful observation of the exhibits by having their hands on them/touching them and operating them, which brings museum-goers closer to the advanced science and technology, closer to where their mystery lies.



E-C原文

If people mean anything at all by the expression “untimely death”, they m us t believe that some deaths nm on a better schedule than others. Death in old age is rarely called untimely—a long life is thought to be a full one. But with the passing of a young person, one assumes that the best years lay ahead and the measure of that life was still to be taken.

History denies this, of course. Among prominent summer deaths, one recalls those of MariLarry Monroe and James Deans, whose lives seemed equally brief and complete. Writers cannot bear the fact that poet John Keats died at 26, and only half playfully judge their own lives as failures when they pass that year. The id ea that the life cut short is unfulfilled is illogical because lives are measure d by the impressions they leave on the world and by their intensity and virtue.

参考译文（1）

如果人们藉"英年早逝"这一字眼真的意欲表达什么含义的话，他们必然相信某些人的辞世可以算是寿终正寝，而另一些人则"死不逢时" 。死于年迈很少被冠以"死不逢时"之名，因为能度过漫长的一生被认为是甚为圆满的。反之，如果所碰到的是一位年轻人之死，人们会以为这位年轻人风华正茂，前途无可限量，生命的倒计时尚未真正开始。

当然，历史否定这一切。在诸多较为著名的"英年早逝"的情形中，我们会忆起玛丽莲.梦露与詹姆斯.迪恩斯之死，其生命的短暂丝毫无损于其生命的完整性。对于约翰.济慈年方26便溘然长逝这一事实，文人墨客们皆痛不欲生，但他们中仅有半数人诙谐地认为，设若他们也死于这一年龄，其一生可视为失败。视英年早逝为不圆满，这一观念有悖于逻辑，因为衡量生命的尺度乃是留给世界的印记，是生命的力度及其美德。

参考译文（2）

提起英年“早逝”，人们或有所指。人们定会相信有些人死亡的时刻更为适宜。寿终正寝极少称为“早逝”。长寿即意味着生命之完整。但英年早逝常令人感到逝者美好时光尚未到来，一生之评说尚未做出。然而，历史却否认这点,提起杰出的早逝者，人们定会亿起玛丽莲·梦露和詹姆士·迪恩。两人生命短暂，却完美无缺。诗人约翰·济慈26岁与世长辞，作家们对此难以接受。而他们自己过了26岁时却只能半开玩笑地认为今生今世无所作为。生命短暂即未成果这—观念荒谬无理。生命的价值取决于它留给世界的印象、它的贡献及它的美德。





2001年专8翻译部分参考译文



C-E原 文

　　乔羽的歌大家都熟悉。但他另外两大爱好却鲜为人知，那就是钓鱼和喝酒。晚年的乔羽喜爱垂钓，他说，“有水有鱼的地方大都是有好环境的，好环境便会给人好心情。我认为最好的钓鱼场所不是舒适的、给你准备好饿鱼的垂钓园，而是那极其有吸引力的大自然野外天成的场所。” 钓鱼是一项能够陶冶性情的运动，有益于身心健康。乔羽说：“钓鱼可分三个阶段：第一阶段是吃鱼；第二阶段是吃鱼和情趣兼而有之；第三阶段主要是钓趣，面对一池碧水，将忧心烦恼全都抛在一边，使自己的身心得到充分休息。”

参考译文：

In his later years (Late in his life), Qiao Yu has become enamored of fishing (developed a penchant / special fondness for fishing). He asserts: “ Mostly speaking, a place with water and fish must necessarily be blessed with a nice setting, which in return keeps people in good mood. I believe that the optimum fishing places are not those commercial fishing centers which provide the fishermen with all the conveniences and where fish are kept hungry for ready capture, but those naturally-formed places in the wilderness which exert a special appeal.” According to him, fishing can constitute an activity conducive to the cultivation of one’s temperament and to one’s health, at once physical and psychological. Qiao Yu claims: “Fishing can be divided into three stages. The first stage consists of mere fish-eating; the second a combination of fish-eating and the pleasure (enjoyment) of fishing; the third primarily the pleasure of fishing when, confronted with a pond of clear water, one puts aside all his troubling vexations and annoyances and enjoys the total relaxation both mentally and physically.”

01 Version C-E

In his declining years Qiao Yu was fond of angling. He once said, “The places where have both water and fishes are generally in nice environment that can put people in good mood. The best angling place, I think, is not the comfortable angling park where hungry fishes are prepared, but the appealing natural one.” Angling is an exercise that can mould one’s temperament and make him sound in body and mind, as Qiao Yu said, “Fishing can be divided into three phases: the first is for angling, the second is for angling and interest as well, and the third is mainly for angling interest. When facing a pool of open green water, one can forget the worries and nuisances completely and relax himself fully.”



E-C原 文：

Possession for its own sake or in competition with the rest of the neighborhood would have been Thoreau’s idea of the low levels. The active discipline of heightening one’s 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 of it. There is no happiness except as we take on life-engaging 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 when he spoke of “The pleasure of taking pains”. The mortal flaw in the advertised version of happiness is in the fact that it purports to be effortless.

We demand difficulty even in our games. 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 imposition 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.

参考译文：

梭罗所理解的“低层次”，即为了拥有而去拥有，或与所有的邻居明争暗斗而致拥有。他心目中的“高层次”，则是这样一种积极的人生戒律，即要使自己对自然界永恒之物的感悟臻于完美。对于他从低层次上节省下来的时间和精力，他可将其致力于对高层次的追求。勿庸置疑，梭罗不赞成忍饥挨饿，但他在膳食方面所投入的精力仅果腹而已，只要可确保他能去从事更为重要的事务，他便别无所求。

殚精竭虑，全力以赴，便是其精髓所在。除非我们愿意直面那些需要我们全身心投入的艰难困苦，否则便不会有幸福可言。正如叶芝所言，除却某些不可能的情形，我们于人生中所获取的满足皆取决于我们在多高的境界中选择我们所愿意面对的艰难困苦。当罗伯特·弗罗斯特言及“以苦为乐”时，他内心所思，大体如此。商业广告中所宣扬的那种幸福观，其致命的缺陷就在于这样一个事实，即它宣称，一切幸福皆唾手可得，不费吹灰之力。

即便于游戏之中，我们也需要有艰难困苦。我们之所以需要它，因为设若没有困难，便断无游戏可言。游戏即是这样一种方式，为了享受其中的情趣而人为地使事情变得不那么轻而易举。游戏中的种种规则，便是将困难武断地强加于人。当有人将情趣摧毁殆尽时，他总是因为拒不按游戏规则行事而使然。这犹如下棋；如果你随心所欲、心血来潮地去更改那些全然武断的游戏规则，这样去赢棋当然会更加容易。但下棋的情趣则在于，应在规则的限定范围内赢取胜利。一言以蔽之，没有艰难，断无情趣。