靳萌-考研翻譯90-06參考答案

1、考研翻譯（9006答案）06年(46) I shall define him as an individual who has elected as his primary duty and pleasure in life the activity of thinking in Socratic(蘇格拉底) way about moral problems. 我會把“知識分子”定義為這樣的人，他們把以蘇格拉底的方式來思考道德問題的活動作為人生的主要任務(wù)和樂趣。簡要分析：結(jié)構(gòu)方面，定語從句這個傳統(tǒng)考點(diǎn)又出現(xiàn)了。鑒于句子較長，可以分為兩部分，即主句與定語從句。在定語從句中，詞組“electas”

2、（把作為）是賓語和賓補(bǔ)倒裝現(xiàn)象，賓語補(bǔ)足語前置。即本來是elect A as B結(jié)構(gòu)，但由于A太長，最終變成了elect as B A這樣一個結(jié)構(gòu)，即elected as his primary duty and pleasure in life (B) the activity of thinking in a Socratic way about moral problems(A). 同樣的結(jié)構(gòu)2003年第65題也出現(xiàn)過，make something possible，變成make possible something (which makes possible immense amoun

3、ts of concrete research and understanding)。另外，本句中有幾個詞，翻譯時(shí)省略也無妨，比如“an individual”和“activity”，所以句子也可以譯為：我對“知識分子”的定義如下：以蘇格拉底的方式來思考道德問題并以此作為人生主要任務(wù)和樂趣的人。(47) His function is analogous to that of a judge, who must accept the obligation of revealing in as obvious a matter as possible the course of reasonin

4、g which led him to his decision.知識分子的作用與法官類似，后者必須接受如下義務(wù)，即以盡可能淺顯的方式揭示導(dǎo)致他做出某一決定的推理過程。簡要分析：結(jié)構(gòu)方面，本句同樣考到定語從句。主句部分相對容易，只有“analogous”算是個難詞。但是有上下文“to that (function) of a judge”這本身就顯示“his function”和“that of a judge”之間是某種類比關(guān)系。而此處的“analogous”正是“類似”的意思。本句定語從句的主干就是“who must accept the obligation”，而“obligation”后

5、面全部是修飾成分整個定語從句是從句套從句的復(fù)雜結(jié)構(gòu)，無法很好地融合在同一個修飾成分中，所以不妨采取后置法，通過重復(fù)先行詞把本句定語從句譯成：“后者（即法官作者注）必須接受如下（這一）義務(wù)，即”。此外，這個定語從句對語言的運(yùn)用能力要求更高，比如“in as obvious a manner as possible”是“reveal”（揭示）的“manner”（方式），因此，本結(jié)構(gòu)亦可作“in a manner as obvious as possible”（以盡可能淺顯的方式）。 “revealing”的賓語是“the course of reasoning which led him to t

6、his decision”，但中間插入了較長的方式狀語“in as obvious a manner as possible”，這與上題的賓語和賓補(bǔ)顛倒類似，同樣屬于語序問題中的倒裝。最后，which led him to this decision是一個簡短的定語從句，可以作為一個修飾成分。因此我們不妨采用前置法，把該定語從句作為中心詞的修飾語。 (48) I have excluded him because, while his accomplishments may contribute to the solution of moral problems, he has not bee

7、n charged with the task of approaching any but the factual aspects of those problems. 我把一般科學(xué)家排除在外了，這是因?yàn)?，盡管他們的成就可能有助于解決道德問題，但他們只有義務(wù)研究這些問題的事實(shí)層面。簡要分析：結(jié)構(gòu)方面，句子雖長，可是理解還是比較簡單的。主要是主句加上一個本身帶有讓步狀語從句的原因狀語從句。在原因狀語從句部分中，難點(diǎn)在于“he has not been charged with the task of approaching any but the factual aspects of thos

8、e problems”這一部分。在any but這個結(jié)構(gòu)中，but相當(dāng)于except，因此，字面意思是：他沒有被賦予接觸這些問題中事實(shí)部分以外的其它部分的任務(wù)。說得簡單點(diǎn)，就是“僅被賦予了研究這些問題中與事實(shí)相關(guān)的層面。”稍微結(jié)合上下文，可以看出，本句的意思是：沒有人期望科學(xué)家研究問題的道德層面，我們只要求他們研究問題的事實(shí)層面。(49) But his primary task is not to think about the moral code, which governs his activity, any more than a businessman is expected to

9、 dedicate his energies to an exploration of rules of conduct in business. 但是，如同人們沒有期待商人致力于思考商業(yè)界的行為準(zhǔn)則一樣，一般科學(xué)家的主要任務(wù)也不是思考控制其活動的道德規(guī)范。簡要分析：結(jié)構(gòu)方面，這個句子雖然考了一個傳統(tǒng)考點(diǎn)，即定語從句，但實(shí)際上難點(diǎn)是“not any more than”這樣一個同級比較結(jié)構(gòu)，這個結(jié)構(gòu)比以前考過的asas同級比較更具難度，處理時(shí)應(yīng)在理解as as的基礎(chǔ)上，前后句都增加否定的表達(dá)。具體到本句，大致的框架必須是：如同人們沒有期待商人，一般科學(xué)家的主要任務(wù)也不是。(50) They m

10、ay teach very well, and more than earn their salaries, but most of them make little or no independent reflections on human problems which involve moral judgment. （教師、知識分子）可能教得很好，而且他們可能不僅為了謀生而教書，但是他們中的大多數(shù)人對于涉及道德判斷的人類問題幾乎或者根本沒有進(jìn)行過獨(dú)立的思考。簡要分析：結(jié)構(gòu)方面，考了一個簡短的定語從句。此外，more than earn their salaries的理解偏難，這個部分涉及

11、省略，將省略補(bǔ)全后為：They may teach very well, and they may teach more than earn their salaries：知識分子可能教得很好，而且有可能不光為了謀生而教書。06年全文譯文：美國知識分子真的受到排斥，并且被認(rèn)為對社會沒有一點(diǎn)價(jià)值了嗎？我要告訴大家的是，事實(shí)并非如此。布拉克伯根神父曾一語道破部分真相，他認(rèn)為是知識分子拋棄了美國。但是知識分子的所作所為更為過火，他們已經(jīng)對自己作為知識分子的角色變得深感不滿。反對知識分子的是他們自己，而不是美國。 首先，我們需要對我們的研究對象有一個界定。什么是知識分子？我這樣定義知識分子：他對道德問

12、題進(jìn)行蘇格拉底式的思考，并將此作為自己人生的首要任務(wù)和樂趣。他以自覺、清晰以及坦誠的方式來探討這些問題，首先從事實(shí)的角度提出問題，再從道德的角度提出問題，最后，根絕他所獲得的事實(shí)材料和道德材料，提出適當(dāng)?shù)慕鉀Q辦法。知識分子的職責(zé)與法官類似，他們必須承擔(dān)這樣的責(zé)任：用盡可能清楚明白的方式來展示自己作出決定的推理過程。 以這個定義來衡量，有很多通常所謂的知識分子，其實(shí)并不能算做真正的知識分子普通科學(xué)家就是其中之一。我之所以將普通科學(xué)家排除在外，是因?yàn)楸M管他的成果可能有助于解決道德問題，但他承擔(dān)的任務(wù)只不過是研究這些問題的事實(shí)方面。和其他人一樣，即使在履行其日常職責(zé)的時(shí)候，普通科學(xué)家也面臨種種道德問

13、題他不應(yīng)該篡改實(shí)驗(yàn)、炮制證據(jù)或者偽造報(bào)告。但是普通科學(xué)家的首要任務(wù)并不是考慮支配自己行動的道德規(guī)范，正如商人并不需要致力于探索商業(yè)行為準(zhǔn)則一樣。如果生意人理應(yīng)遵守其職業(yè)道德，科學(xué)家在其清醒的大部分時(shí)間里也應(yīng)該遵守他們的職業(yè)準(zhǔn)則。 該定義也不包括大部分教師，盡管存在這樣的事實(shí)：傳統(tǒng)上，教學(xué)一直是許多知識分子謀生的手段。知識分子可能很善長教書，而且不僅僅是為了掙錢而教書。但是他們中大多數(shù)人對涉及道德判斷的人類問題很少或者根本沒有進(jìn)行獨(dú)立思考。這樣的說法甚至也適用于大部分杰出的學(xué)者。在某個知識領(lǐng)域博學(xué)是一回事；正如愛默生所言：生活中，“能為公眾著想并且勤于思考”又是另外一回事。05年It is no

14、t easy to talk about the role of the mass media in this overwhelmingly significant phase in European history. History and news become confused and ones impressions tend to be a mixture of skepticism and optimism. (46). Television is one of the means by which these feelings are created and conveyedan

15、d perhaps never before has it served so much to connect different peoples and nations as in the recent events in Europe. The Europe that is now forming cannot be anything other than its peoples, their cultures and national identities. With this in mind we can begin to analyze the European television

16、 scene. (47). In Europe, as elsewhere, multi-media groups have been increasingly successful groups which bring together television, radio, newspapers, magazines and publishing houses that work in relation to one another. One Italian example would be the Berlusconi group while abroad Maxwell and Murd

17、och come to mind.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). This alone demonstrates that the television business is not an easy world to survive in, a fact underlined by statistics that show that o

18、ut of eighty European television networks, no less than 50% took a loss in 1989.Moreover, the integration of the European community will oblige television companies to cooperate more closely in terms of both production and distribution.(49).Creating a “European identity” that respects the different

19、cultures and traditions which go to make up the connecting fabric of the Old continent is no easy task and demands a strategic choicethat of producing programs in Europe for Europe. This entails reducing our dependence on the North American market, whose programs relate to experiences and cultural t

20、raditions which are different from our own.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 investments bank which wil

21、l handle the finances necessary for production costs. (50). In dealing with a challenge on such a scale, it is no exaggeration to say“United we stand, divided we fall”and if I had to choose a slogan it would be “Unity in our diversity,” a unity of objectives that nonetheless respect the varied pecul

22、iarities of each country.現(xiàn)今階段，大眾傳媒在歐洲歷史上至關(guān)重要，談?wù)撈渥饔谜\非易事。歷史與時(shí)事相互交織，懷疑與樂觀常常雜陳人們的感覺之中。46. 電視是引發(fā)和傳播這種感受的手段之一在歐洲近來發(fā)生的事件中，它把不同的民族和國家連到一起，其作用之大，前所未有。目前正在形成的歐洲就是它所包含的各個民族以及它們的文化和民族身份。有了這種認(rèn)識，我們就可以著手分析歐洲的電視業(yè)現(xiàn)狀了。47. 和其它地方一樣，歐洲的傳媒/各種媒體/多種媒體集團(tuán)越來越成功：這些集團(tuán)把相關(guān)的電視、電臺、報(bào)紙、雜志、出版社組合在一起。意大利本土的例子之一就是貝魯斯科尼集團(tuán)，而在國外，人們?nèi)菀紫肫瘥溗雇柡?/p>

23、默多克。很明顯，在這樣一個有利可圖、競爭激烈的市場上，只有最為龐大、最為靈活的電視公司才能參與角逐。48. 僅此一點(diǎn)即可表明，要想在電視行業(yè)安身立命并非易事。統(tǒng)計(jì)數(shù)字證明了這樣一個事實(shí)：1989年，在80家歐洲電視公司中，虧損的不下半數(shù)。此外，歐共體的形成，迫使各大電視公司，無論在制作還是銷售方面，都更為緊密地合作。49. 不同的文化和傳統(tǒng)構(gòu)建起歐洲大陸的結(jié)構(gòu)，要創(chuàng)造出一種尊重這些不同文化和傳統(tǒng)的“歐洲形象/品牌”絕非易事，需要人們做出戰(zhàn)略性的決策怎樣在歐洲制作出適合歐洲需要的節(jié)目。這就要求我們必須減少對北美市場的依賴，北美的節(jié)目所涉及的經(jīng)驗(yàn)與文化傳統(tǒng)與我們的都不相同。為了實(shí)現(xiàn)這些目標(biāo)，我們必

24、須更加注重合作以及新聞、文獻(xiàn)服務(wù)和培訓(xùn)的交流。這也要求歐洲各國為了成立一家歐洲投資銀行而達(dá)成一致，這家銀行將處理電視制作必須花費(fèi)的資金。50. 在應(yīng)對如此規(guī)模的挑戰(zhàn)的過程中，可以毫不夸張的說，“聯(lián)合，我們就生存；分裂，我們就滅亡。”如果我必須遴選一個口號的話，那就是“百花齊放、團(tuán)結(jié)一致?！眻F(tuán)結(jié)存在于目標(biāo)之中，然而目標(biāo)又尊重各國形形色色的特性。04年The relation of language and mind has interested philosophers for many centuries. (61)The Greeks assumed that the structure o

25、f language had some connection with the process of thought which took root in Europe long before people realized how diverse language could be.Only recently did linguists begin the serious study of languages that were very different from their own. Two anthropologistslinguists，F(xiàn)ranz Boas and Edward

26、Sapir，were pioneers in describing many native languages of North and South America during the first half of the twentieth century.(62)We are obliged to them because some of these languages have since vanished，as the people who spoke them died out or became assimilated and lost their native languages

27、. Other linguists in the earlier part of this century，however，who were less eager to deal with bizarre(古怪的)data from “exotic(外來的)”language，were not always so grateful.(63)The newly described languages were often so strikingly different from the well studied languages of Europe and Southeast Asia tha

28、t some scholars even accused Boas and Sapir of fabricating their data. Native American languages are indeed different，so much so in fact that Navajo could be used by the US military as a code during World Warto sand secret messages.Sapirs pupil，Benjamin Lee Whorf，continued the study of American Indi

29、an languages.(64)Being interested in the relationship of the language and thought，Whorf developed the idea that the structure of the language determines the structure of habitual thought in a society. He reasoned that because it is easier to formulate certain concepts and not others in a given langu

30、age，the speakers of that language think along one track and not along another.(65)Whorf came to believe in a sort of linguistic determinism which，in its strongest from，states that language imprisons the mind，and that the grammatical patterns in a language can produce far-reaching consequences for th

31、e culture of a society. Later，this idea became to be known as the Sapir-Whorf hypothesis，but this term is somewhat inappropriate. Although both Sapir and Whorf emphasized the diversity of languages，Sapir himself never explicitly supported the notion of linguistic determinism.譯文：長期以來，語言與思維的關(guān)系一直讓哲學(xué)家很感

32、興趣。61. 希臘人認(rèn)為，語言的結(jié)構(gòu)與思維過程之間存在某種聯(lián)系。這種觀點(diǎn)早在人們認(rèn)識到語言的千差萬別之前，就已在歐洲扎根了。直到最近，語言學(xué)家才開始認(rèn)真地研究那些與其母語大不相同的語言。在二十世紀(jì)上半葉，兩位人類學(xué)語言學(xué)家法蘭士博阿斯和愛德華薩皮爾成為研究南北美洲諸多印第安語的先驅(qū)。62. 我們應(yīng)當(dāng)感激他們，因?yàn)檫@些語言中，有的已經(jīng)消失，因?yàn)橛谡f那些語言的民族要么已經(jīng)消亡，要么已經(jīng)同化，不再說自己的本族語言。然而，二十世紀(jì)早些時(shí)候另外一些語言學(xué)家對他們并不是那么感激，對于那些奇異的語言中所獲得的古怪資料，他們也不是那么熱心。63. 新近研究的語言與歐洲和東南亞那些經(jīng)過充分研究的語言迥然不同，以

33、至有的學(xué)者甚至指責(zé)博阿斯和薩皮爾，說他們編造資料。印第安人的語言的確大不一樣，以至二戰(zhàn)期間，美國軍方把納瓦霍語用作秘密電碼，傳遞信息。薩丕爾的門生本杰明李沃爾夫繼承了對美洲印第安語的研究。64. 沃爾夫?qū)φZ言和思維的關(guān)系十分感興趣，形成了如下觀點(diǎn)：語言的結(jié)構(gòu)決定了某一社會習(xí)慣性思維的模式。他的理由是，由于一種語言的使用者形成某些觀念比形成另外一些觀念更容易，因此思考的時(shí)候，就會沿著某種思路而不是其它的思路進(jìn)行。65. 沃爾夫漸而相信某種語言決定論，這種論調(diào)在最為極端的時(shí)候，認(rèn)為語言束縛思想，語言的語法結(jié)構(gòu)可能對一個社會的文化產(chǎn)生意義深遠(yuǎn)的影響。后來，人們把這種觀點(diǎn)稱作薩皮爾沃爾夫假說，但它并不

34、十分恰當(dāng)，因?yàn)楸M管薩皮爾和沃爾夫都強(qiáng)調(diào)語言的千差萬別，但薩皮爾本人從來沒有明確地支持過語言決定論。2003年試題Human beings in all times and places think about their world and wonder at their place in it. Humans are thoughtful and creative，possessed of insatiable curiosity.(61)Furthermore，humans have the ability to modify the environment in which they l

35、ive，thus subjecting all other life forms to their own peculiar ideas and fancies. Therefore，it is important to study humans in all their richness and diversity in a calm and systematic manner，with the hope that the knowledge resulting from such studies can lead humans to a more harmonious way of liv

36、ing with themselves and with all other life forms on this planet Earth.“Anthropology” derives from the Green words anthropos “human” and logos “the study of”. By its very name，anthropology encompasses the study of all humankind. Anthropology is one of the social sciences.(62)Social science is that b

37、ranch of intellectual enquiry which seeks to study humans and their endeavors in the same reasoned，orderly，systematic，and dispassioned manner that natural scientists use for the study of natural phenomena.Social science disciplines include geography，economics，political science，psychology，and sociolo

38、gy. Each of these social sciences has a subfield or specialization which lies particularly close to anthropology.All the social sciences focus upon the study of humanity. Anthropology is a field study oriented discipline which makes extensive use of the comparative method in analysis.(63)The emphasi

39、s on data gathered firsthand，combined with a cross-cultural perspective brought to the analysis of cultures past and present，makes this study a unique and distinctly important social science.Anthropological analyses rest heavily upon the concept of culture. Sir Edward Tylors formulation of the conce

40、pt of culture was one of the great intellectual achievements of19th century science.(64)Tylor defined culture as“that complex whole which includes belief，art，morals，law，custom，and any other capabilities and habits acquired by man as a member of society”. This insight，so profound in its simplicity，op

41、ened up an entirely new way of perceiving and understanding human life. Implicit within Tylors definition is the concept that culture is learned，shared，and patterned behavior.(65)Thus，the anthropological concept of” culture”，like the concept of “set” in mathematics，is an abstract concept which makes

42、 possible immense amounts of concrete research and understanding.人類無論身處何時(shí)何地，都會對這個世界加以思考，都渴望了解自己在其中的位置。他們勤于思考，富有創(chuàng)意，好奇心永不滿足。61. 此外，人類有能力改善自己所處的環(huán)境，能讓所有其它形態(tài)的生命都受制于他們自己的奇思怪想。因此，冷靜系統(tǒng)地研究人類的復(fù)雜多變，以期從中獲取知識，促進(jìn)人類與自身、與地球上所有其它形態(tài)的生命相處得更加和諧，殊為重要。Anthropology（人類學(xué)）來源于兩個希臘詞語：anthropos（意為人）和logos（意為研究）。恰如這個名稱所示，人類學(xué)包括對全

43、人類的研究。人類學(xué)是社會科學(xué)各學(xué)科之一。62. 社會科學(xué)是知識探索的一個分支，它力求像自然科學(xué)家研究自然現(xiàn)象時(shí)那樣，用理智、有序、系統(tǒng)、冷靜的方式來研究人類以及他們的各種活動。社會科學(xué)各學(xué)科包括地理學(xué)、經(jīng)濟(jì)學(xué)、政治學(xué)、心理學(xué)以及社會學(xué)，它們都有一個分支或是專業(yè)與人類學(xué)密切相關(guān)。社會科學(xué)各學(xué)科都以研究人類為中心。人類學(xué)注重實(shí)地考察，在分析過程中，大量使用比較的方法。63. 強(qiáng)調(diào)收集第一手資料，加上分析過去和現(xiàn)在各種文化時(shí)所采用的跨文化視角，使得這一研究成為一門獨(dú)特的社會科學(xué)，其重要性不言而喻。人類學(xué)研究在很大程度上是基于文化這一概念的。愛德華泰勒爵士提出的文化概念是十九世紀(jì)科學(xué)中偉大的學(xué)術(shù)成就之

44、一。64. 泰勒把文化定義為“一個復(fù)雜的整體，它包括信仰、藝術(shù)、道德、法律、習(xí)俗，以及人作為社會成員所習(xí)得的所有其它的能力和習(xí)慣?！边@種見解言近旨遠(yuǎn)，獨(dú)辟蹊徑，為認(rèn)識人類生活開創(chuàng)了一種全新的方法。泰勒的文化定義中隱含了一個概念，那就是文化是通過學(xué)習(xí)獲得的、人類共有的、模式化的行為。65. 因此，人類學(xué)中“文化”的概念，就像數(shù)學(xué)中“集合”的概念一樣，是抽象的，它使得大量具體的研究和認(rèn)知成為可能。02年Almost all our major problems involve human behavior，and they cannot be solved by physical and biol

45、ogical technology alone. What is needed is a technology of behavior，but we have been slow to develop the science from which such a technology might be drawn. (61) One difficulty is that almost all of what is called behavioral science continues to trace behavior to states of mind，feelings，traits of c

46、haracter，human nature，and so on. Physics and biology once followed similar practices and advanced only when they discarded them. (62) The behavioral sciences have been slow to change partly because the explanatory items often seem to be directly observed and partly because other kinds of explanation

47、s have been hard to find. The environment is obviously important，but its role has remained obscure. It does not push or pull，it selects，and this function is difficult to discover and analyze. (63) The role of natural selection in evolution was formulated only a little more than a hundred years ago，a

48、nd the selective role of the environment in shaping and maintaining the behavior of the individual is only beginning to be recognized and studied. As the interaction between organism and environment has come to be understood，however，effects once assigned to states of mind，feelings，and traits are beg

49、inning to be traced to accessible conditions，and a technology of behavior may therefore become available. It will not solve our problems，however，until it replaces traditional prescientific views，and these are strongly entrenched. Freedom and dignity illustrate the difficulty. (64) They are the posse

50、ssions of the autonomous(self-governing)man of traditional theory，and they are essential to practices in which a person is held responsible for his conduct and given credit for his achievements. A scientific analysis shifts both the responsibility and the achievement to the environment. It also rais

51、es questions concerning “values”. Who will use a technology and to what ends? (65) Until these issues are resolved，a technology of behavior will continue to be rejected，and with it possibly the only way to solve our problems.譯文人類一切重大的問題幾乎都涉及到行為，單靠物理和生物技術(shù)，是無法解決這些問題的。目前我們需要的是行為的研究方法，但在建立行為研究方法賴以發(fā)展的行為科

52、學(xué)方面，我們進(jìn)展緩慢。61. 困難之一在于幾乎所有所謂的行為科學(xué)仍然從心態(tài)、情感、性格特征、人性等方面去尋找行為的根源。人們在研究物理學(xué)和生物學(xué)時(shí)，曾采用相近的做法，只有在拋棄這些做法之后，這兩門學(xué)科才得以向前發(fā)展。62. 行為科學(xué)之所以發(fā)展緩慢，部分原因在于其解釋似乎往往是直接觀察得到的，部分原因則在于其它種類的解釋一直很難找到。毫無疑問，環(huán)境是重要的，但人們對其作用一直不甚明了。它不具備推動或引導(dǎo)的作用，只是進(jìn)行選擇，而這一作用難以發(fā)現(xiàn)也難以分析。63. 自然選擇在進(jìn)化中的作用僅僅在一百多年前才得以闡明，而環(huán)境在塑造和保持個體行為時(shí)的選擇性作用則剛剛得到認(rèn)識和研究。人們曾經(jīng)以為，有些效應(yīng)是

53、心態(tài)、情感以及性格特征等因素引起的，但隨著生物和環(huán)境之間的相互作用逐漸明了，人們已從現(xiàn)有的條件中去追尋其來源。正是因?yàn)槿绱?，行為研究方法才有可能產(chǎn)生。然而，只有在這種研究手段取代那些根深蒂固的、先于科學(xué)觀點(diǎn)而出現(xiàn)的傳統(tǒng)觀念之后，它才能解決我們的種種問題。用自由與尊嚴(yán)即可說明這有多么困難。64. 自由與尊嚴(yán)為傳統(tǒng)理論上的自主人所擁有，在一個人應(yīng)該對其行為負(fù)責(zé)并因其成就而受到肯定的做法中，它們是至關(guān)重要的。但科學(xué)分析卻把責(zé)任和成就都?xì)w因于環(huán)境。同時(shí)，它也引發(fā)了關(guān)于價(jià)值觀念的一些問題。由誰使用研究方法？為何使用？65. 如果這些問題得不到解決，行為研究方法就會繼續(xù)受到排斥，隨之，還有解決我們問題的唯

54、一辦法可能也將繼續(xù)受到排斥。（9401年真題參考答案，參照藍(lán)皮教材）90-93年真題及答案90年(61)They want to explain why we possess certain characteristics and exhibit certain behaviors. 復(fù)合句61) 主句They （指代關(guān)系）want to explain 賓語從句why we （指代關(guān)系） 并列結(jié)構(gòu)1 possess certain characteristics and 并列結(jié)構(gòu)2 exhibit certain behaviors.他們想要說明，為什么我們具有某些性格特征并表現(xiàn)出某些行為。

55、(62)Those who support the “nature” side of the conflict believe that our personalities and behavior patterns are largely determined by biological factors.主語Those 定語從句who support the nature side of the conflict 謂語believe 賓語從句that our （泛指指代）personalities and behavior patterns are largely determined by

56、 biological factors.在這場爭論中，贊成“天性”一方的那些人認(rèn)為，人們的性格特征和行為模式大多是由生物因素所決定的。(63)That our environment has little，if anything，to do with our abilities，characteristics and behavior is central to this theory. That同上句相聯(lián)系的賓語從句 our （泛指指代）environment has little, 插入結(jié)構(gòu) 省略結(jié)構(gòu)if （our environment has）anything（to do with）,

57、 to do with our abilities, characteristics and behavior 謂語is central to this theory.人們所處的環(huán)境同其才能、性格特征和行為即使有什么關(guān)系，也是微不足道的，這是這個理論的核心。(64)Behaviorists suggest that the child who is raised in an environment where there are many stimuli which develop his or her capacity for appropriate responses will exper

58、ience greater intellectual development.64) 主句Behaviorists suggest 賓語從句that 從句主語the child 定語從句who 被動結(jié)構(gòu)is raised 狀語結(jié)構(gòu)in an environment 定語從句where there are many stimuli 定語從句which develop his or her （指代關(guān)系）capacity for appropriate responses 從句謂語will experience greater intellectual development.行為學(xué)家認(rèn)為，如果一個

59、兒童在有許多刺激物的環(huán)境里成長，而這些刺激物能夠發(fā)展其作出適當(dāng)反應(yīng)的能力，那么這個兒童將會有更高的智力發(fā)展。(65)Behaviorists，in contrast，say that differences in scores are due to the fact that blacks are often deprived of many of the educational and other environmental advantages that whites enjoy.主語Behaviorists, 獨(dú)立結(jié)構(gòu)作插入語in contrast, 謂語say 賓語從句that dif

60、ferences in scores are due to the fact 同位語從句that blacks 被動結(jié)構(gòu)are often deprived of many of the educational and other environmental advantages 定語從句that whites enjoy.相反，行為學(xué)家認(rèn)為，成績的差異是由這樣一個事實(shí)所造成的：黑人經(jīng)常得不到（被剝奪）白人所享有的很多教育和其它環(huán)境上的優(yōu)勢。91年(71)The supply of oil can be shut off unexpectedly at any time，and in any