英語專業(yè)八歷年試題翻譯部分

1、英語專業(yè)八級(jí)歷年試題精選（翻譯部分）SECTION A CHINESE TO ENGLISHTranslate the following text into English. Write your translation on ANSWER SHEET THREE.(1996)在巴黎，名目繁多的酒會(huì)，冷餐會(huì)是廣交朋友的好機(jī)會(huì)。在這種場(chǎng)合陌生人相識(shí)，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(duì)方，這好像是不可缺少的禮節(jié)。然而，法國(guó)人一般卻都不大主動(dòng)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(shí)，才會(huì)主動(dòng)掏出名片。二話不說

2、先遞名片反倒顯得有些勉強(qiáng)。參考譯文：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 inte

3、rlocutors 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

4、 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.(1997)來美國(guó)求學(xué)的中國(guó)學(xué)生與其他亞裔學(xué)生一樣，大多非常刻苦勤奮，周末也往往會(huì)抽出一天甚至兩天的時(shí)間去實(shí)驗(yàn)室加班，因而比起美國(guó)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(shí)的基礎(chǔ)知識(shí)，也特別了解亞裔學(xué)生的心理。因此，在他實(shí)驗(yàn)室所招的學(xué)生中，除有一名來

5、自德國(guó)外，其余5位均是亞裔學(xué)生。他干脆在實(shí)驗(yàn)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(shí)至晚12時(shí)，工作時(shí)間必須全力以赴?！边@位導(dǎo)師的嚴(yán)格及苛刻是全校有名的，在我所呆的3年半中，共有14位學(xué)生被招進(jìn)他的實(shí)驗(yàn)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：Like students from other Asian countries and regions, most Chinese students who come to pursue their further education in the Un

6、ited 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 ori

7、gin. 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

8、 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

9、 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, ignori

10、ng the dissuasions from others, I accepted my supervisors sponsorship and embarked on my difficult journey of academic pursuit.(1998)這次到臺(tái)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€(gè)重要話題就是中華民族 在21世紀(jì)的強(qiáng)盛。雖然祖國(guó)大陸、臺(tái)灣的青年生活在不同的社會(huì)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(shí)代，我們的祖國(guó)正在走向繁榮

11、富強(qiáng)，海峽兩岸人民也將加強(qiáng)交流，共同推進(jìn)祖國(guó)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(tái)?？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。參考譯文：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 impor

12、tant 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

13、 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 deve

14、loping 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 t

15、he 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 se

16、ek an answer.(1999)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(guó)土面積比中國(guó)還大，人口卻不足3000萬。吸收外來移民，是加拿大長(zhǎng)期奉行的國(guó)策?？梢哉f，加拿大除了印第安人外，無一不是外來移民，不同的只是時(shí)間長(zhǎng)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(gè)居民中就有一個(gè)是亞洲人。而25萬華人對(duì)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(guó)人聚居地。參考譯文：The glory of Vancouver ha

17、s 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 co

18、untries 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

19、 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 Vancouvers economy. Half of them have come to settle in Vancouver over the pa

20、st five years only, rendering Vancouver the largest area outside Asia where the Chinese inhabit. (2000)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(shí)的作用，但是，它們把參觀者當(dāng)成了被動(dòng)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(dòng)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(guó)科技館

21、正是這樣的博物館！它汲取了國(guó)際上一些著名博物館的長(zhǎng)處，設(shè)計(jì)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：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

22、 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 t

23、reated 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 clo

24、ser 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 designe

25、d 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. (2001)晚年的喬羽喜愛垂釣，他說：“有水有魚的地方大都是好環(huán)境的，好環(huán)境便會(huì)給人好心情。我認(rèn)為最好的釣魚場(chǎng)所不是舒適的、給你準(zhǔn)備好餓魚的垂釣園，而是那

26、極其有吸引力的大自然野外天成的場(chǎng)所?！贬烎~是一項(xiàng)能夠陶冶性情的運(yùn)動(dòng)，有益于身心健康。喬羽說：“釣魚可分三個(gè)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(duì)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。”參考譯文：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 w

27、ith 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, bu

28、t 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 ones temperament and to ones health, at once physical and psychological. Qiao Yu claims: “Fishing can be divided into three stages. Th

29、e 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 relaxat

30、ion both mentally and physically.”(2002)大自然對(duì)人的恩賜，無論貧富，一律平等。所以人們對(duì)于大自然，全都一致并深深地依賴著。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，鋤草和栽花；在周末去教堂祈禱和做禮拜，在節(jié)日到廣場(chǎng)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(gè)地方都有自己的傳說，風(fēng)俗也就衍傳了下來。參考譯文：The bounty of Nature is equal to everyone, rich or poor, and therefore all men are strongly att

31、ached to her. This is particularly true in the rural areas, where people have kept the same lifestyle for a millennium or so. They plant crops and grapevines, brew wine to drink, feed cows to milk, and weed the gardens to grow flowers. They go to church at weekends, and they meet in the square on ho

32、lidays, playing the violin, singing and dancing. The age-old land remains the same as their family hearth. Each place boasts its folklore and thereby social customs go down. (Chinese Translators Journal)Equal are the generous gifts granted / distributed (endowed) byNature to (on) all human individua

33、ls, whether they are wealthy or impoverished(be they wealthy or impoverished). Therefore, all human individuals have becomeunanimously and profoundly indebted to (obliged to, attached to, dependent on)Nature. This is particularly true in rural areas where ways of life haveremained intact and unchang

34、ed for people for thousands of years. Sowing cropsand grapes, brewing and drinking wines, grazing and milking cows, hoeinggrasses and planting flower-trees, going to churches for religious prayers andservices on weekends, playing musical instruments, dancing and singing onsquares. The fields in form

35、er times are still their present-day homes glowingwith human warmth. In such a way, each locality has evolved its own unique folktales and has transmitted its distinctive habits and customs.(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，我頓覺打入冷宮，十分郁郁不得志起來。 一個(gè)春天的傍晚，園中百花怒放，父母在園中設(shè)宴，一時(shí)賓客云集，笑語四溢。我在山坡的小屋里，悄

36、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(gè)個(gè)喜氣洋洋。一霎時(shí)，一陣被人擯棄，為世所遺的悲憤兜上心頭，禁不住痛哭起來。參考譯文：Before I was taken ill, I had been a spoiled child of my parents, getting things my way in the family. Once isolated and confined to a small house on the slope of the garden, I suddenly found myself in disfavor and my wi

37、ngs clipped. One spring evening, with myriads of flowers in full bloom in the garden, my parents held a garden party in honor of many guests, whose arrival at once filled the place with laughing chats. In the small house on the slope, I quietly lifted the curtain, only to be met by a great and prosp

38、erous world with my elder brothers and sisters and cousins among the guests, all in jubilation. All at once, seized by a fit of forlorn rage, I could not help bursting into tears. (Chinese Translators Journal)Before I fell ill, my parents doted on me a lot. I could have my way at home. Once I was is

39、olated and confined in a chamber on the hillside of the garden, I suddenly felt I was neglected and became very depressed. One spring evening, my parents held a Banquet in the garden, where all sorts of flowers were in full bloom. In no time, a crowd of their guests collected and laughter was heard

40、all over there. I, without being noticed, lifted the curtain in my small room, only to spy the bustle of a kaleidoscopic world down in the garden, and my elder sisters, brothers and my cousins, each full of the joys of spring, were shuttling among the guests. Quickly enough, I was thrown into a fist

41、 of sorrowful anger at being forgotten and discarded by the rest and could not help crying my heart out.(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(gè)人時(shí)首先看到的都是他或她的優(yōu)點(diǎn)。這一點(diǎn)頗像是在餐館里用餐的經(jīng)驗(yàn)。開始吃頭盤或冷碟的時(shí)候，印象很好。吃頭兩個(gè)主菜時(shí)，也是贊不絕口。愈吃愈趨于冷靜，吃完了這頓宴席，缺點(diǎn)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?yàn)椋谝?，開始吃的時(shí)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

42、一個(gè)餐館，開始舉筷時(shí)有新鮮感，新蓋的茅房三天香，這也可以叫做“陌生化效應(yīng)”吧。參考譯文：We should not be too romantic in interpersonal relations. Human beings are interesting in that they tend to first see good in a new acquaintance. This is like dining in a restaurant. You will be not only favorably impressed with the first dish or cold dish

43、es, but also profuse in praise of the first two courses. However, the more you have, the more sober you become until the dinner ends up with all the flaws exposed. Consequently, your joy would give way to anger; your praises to criticism or even fault-finding; and your nodding in agreement to shakin

44、g the head. What accounts for all this is, in the first place, you are hungry when you start to eat. As the saying goes, “Hunger is the best sauce”, and vice versa. And secondly, unfamiliarity, rather than familiarity, breeds freshness in you when you start to eat in a restaurant new to you, which i

45、s the so-called effect of unfamiliarization. (Chinese Translators Journal)(2005)一個(gè)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(gè)絕對(duì)的標(biāo)準(zhǔn)當(dāng)然很困難；但是，大體上看一個(gè)人對(duì)待生命的態(tài)度是否嚴(yán)肅認(rèn)真，看他對(duì)待勞動(dòng)、工作等等的態(tài)度如何，也就不難對(duì)這個(gè)人的存在意義做出適當(dāng)?shù)墓烙?jì)了。古來一切有成就的人，都很嚴(yán)肅地對(duì)待自己的生命，當(dāng)他活著一天，總要盡量多勞動(dòng)、多工作、多學(xué)習(xí)，不肯虛度年華，不讓時(shí)間白白地浪費(fèi)掉。我國(guó)歷代的勞動(dòng)人民及大政治家、大思想家等等都莫不如此。參考譯文： What is the signifi

46、cance of life? Is there any gauge to measure it? It would be very difficult, of course, trying to advance an absolute standard. However, the significance of ones existence can more or less be evaluated by examining his attitude toward life and work.Since ancient times all people of accomplishment ar

47、e very serious about their lives. While they are alive, even if there is only one day left to live, they try to work as hard as they can and learn as much as possible, never letting a single day slip by without any gain. This is true of the working people as well as of the great statesmen and great

48、thinkers in our history. （散文佳作108篇，外文出版社）(2006)中國(guó)民族自古以來從不把人看作高于一切，在哲學(xué)文藝方面的表現(xiàn)都反映出人在自然界中與萬物占著一個(gè)比例較為恰當(dāng)?shù)牡匚?，而非絕對(duì)統(tǒng)治萬物的主宰。因此我們的苦悶，基本上比西方人為少為小；因?yàn)榭鄲灥膹?qiáng)弱原是隨欲望與野心的大小而轉(zhuǎn)移的。農(nóng)業(yè)社會(huì)的人比工業(yè)社會(huì)的人享受差得多，因此欲望也小得多。況中國(guó)古代素來以不滯于物，不為物役為最主要的人生哲學(xué)。并非我們沒有守財(cái)奴，但比起莫里哀與巴爾扎克筆下的守財(cái)奴與野心家來，就小巫見大巫了。中國(guó)民族多數(shù)是性情中正和平、淡泊、樸實(shí)，比西方人容易滿足。參考譯文：Since ancien

49、t times the Chinese nationalities have never considered human beings to be superior to every other species. As is reflected in Chinese philosophy, literature and art, in the natural world human beings occupy a positioning proportion to all other creatures and the former do not absolutely dominate th

50、e latter. Therefore, generally speaking, we Chinese feel depressed less often and less severely than people in the west, for the intensity of ones depression literally changes along with the magnitude of ones desire and ambition. As people in an agricultural society enjoy much fewer comforts than th

51、ose in an industrial society, they have fewer desires or wishes. Besides, ancient Chinese always took it as their most fundamental philosophy of life that one should not merely be confined to material pursuits, or be kept in bondage by material things. It is quite true that there are misers in China

52、. But Chinese misers prove less miserly and less ambitious when they are compared with those misers and careerists described by Moliai and Balzac. Being very mild-tempered, most of the ethnic groups in China live a simple life without worldly desires. In comparison with western people, the Chinese p

53、eople are easily satisfied.(2007)也就在這一幅絢麗的圖畫旁邊，河灣之畔，一群羊正在低頭覓食，它們幾乎沒有一個(gè)顧得上抬起頭來，看一眼這美麗的黃昏。也許它們要抓緊時(shí)間，在即將回家的最后一刻再次咀嚼。這是黃昏灘上的一幕。牧羊人不見了，他不知在何處歇息。只有這些美生靈自在自在地享受著這個(gè)黃昏。這兒水草肥美，讓它們長(zhǎng)得肥滾滾的，像些胖娃娃。如果走近了，會(huì)發(fā)現(xiàn)它們那可愛的神情、潔白的牙、那豐富而單純的表情。參考譯文：Beside this picture with profusions of colors, a group of sheep are lowing their

54、 heads, eating by the river bank. Hardly none of them would spare some time to raise their eyes to have a glance at the beautiful dusk. They are, perhaps, taking use of every minute to enjoy their last chew before being driven home. This is a picture of the Yellow River bank, in which the shepherd d

55、isappears, and no one knows where he is resting himself. Only the sheep, however, as free creatures, are joyfully appreciating the dusk. The exuberant water plants have nutrited the sheep, making them grow as fat as balls. When approaching near, you would find their lily-white teeth and a variety of

56、 innocent facial impressions.（選自山東作家協(xié)會(huì)主席張煒的散文美生靈，見2006年讀者第13期）(2008)我想，其實(shí)誰都有一個(gè)小小花園，這便是我們的內(nèi)心世界。人的智力需要開發(fā)，人的內(nèi)心世界也是需要開發(fā)的。人和動(dòng)物的區(qū)別，除了眾所周知的諸多方面，恐怕還在于人有內(nèi)心世界。心不過是人的一個(gè)重要臟器，而內(nèi)心世界是一種景觀，它是由外部世界不斷地作用于內(nèi)心漸漸形成的。每個(gè)人都無比關(guān)注自己及至親至愛之人心臟的健損，以至于稍有微疾便惶惶不可終日。參考譯文：I think everyone, in effect, has a small garden or a flower bed

57、 of his own, namely, our inner world. There is a need for human beings to tap into their own intelligence, as is the case with their inner world. What distinguishes between human beings and animals, apart from the various aspects which are universally known, may probably be in that human beings have

58、 an inner world. Heart is no more than an important organ whereas the inner world constitutes a landscape, which gradually takes its shape under the continuous influence from the outside world. So great is the importance that everyone attaches to the physical condition of his own heart or those of h

59、is closest and dearest ones, that merely a minor disease would enduringly weigh on his mind.（梁曉聲心靈的花園）（2009）我想不起來哪一個(gè)熟人沒有手機(jī)。今天沒有手機(jī)的人是奇怪的，這種人才需要解釋。我們的所有社會(huì)關(guān)系都儲(chǔ)存在手機(jī)的電話本里，可以隨時(shí)調(diào)出使用。古代只有巫師才能擁有這種法寶。手機(jī)刷新了人與人的關(guān)系。會(huì)議室門口通常貼著一條通告：請(qǐng)與會(huì)者關(guān)閉手機(jī)。可是會(huì)議室里的手機(jī)鈴聲仍然響成一片。我們都是普通人，并沒有多少重要的事情。盡管如此，我們也不會(huì)輕易關(guān)掉手機(jī)。打開手機(jī)象征我們與這個(gè)世界的聯(lián)系。手機(jī)反映

60、出我們的社交饑渴癥。最為常見的是，一個(gè)人走著走著突然停下來，眼睛盯著手機(jī)屏幕發(fā)短信。他不在乎停在馬路中央還是廁所旁邊。為什么對(duì)于手機(jī)來電和短信這么在乎?因?yàn)槲覀兤惹锌释c社會(huì)保持聯(lián)系。中文作者：張帆標(biāo)題：我們生活在機(jī)器中為上海藝術(shù)人文頻道世說新語欄目所作的演講稿（環(huán)球時(shí)代，吳中東）參考譯文1：Cell phone has altered human relations. There is usually a note on the door of conference room, which reads “close your handset.” However, the rings are