[考研类试卷]2016年南京师范大学英语翻译基础真题试卷.doc

[考研类试卷]2016年南京师范大学英语翻译基础真题试卷.doc
[考研类试卷]2016年南京师范大学英语翻译基础真题试卷.doc

[考研类试卷]2016年南京师范大学英语翻译基础真题试卷英译汉

1 OPEC

2 MBA

3 VAT

4 non-government capital

5 enterprises of mixed ownership

6 oppose hedonism

7 Mencius

8 R&D center

9 shares and futures

10 anxiety of influence

11 Babel

12 moral sentiments

13 hospitality spending

14 structural inflation

15 manned space mission

汉译英

16 首席执行官

17 国际货币基金组织

18 司法行政机关

19 核心价值观

20 产学研

21 普通语言学

22 古典主义

23 沙漠与沙漠化研究

24 农业生态工程

25 扩大内需

26 语篇结构分析

27 功能对等

28 收入分配制度

29 第三方评估

30 可持续发展

英译汉

31 I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by

experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of the God, and have somewhat hastily concluded that it is the chief end of man here to "glorify God and enjoy him forever."

Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity!

汉译英

32 克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述,他不仅复兴了神话是原始科学的观点,而且更重要的是,他开创了研究神话的“结构主义”方法。列维一施特劳斯认为,神话是思维本身的一个实例,不论是现代思维还是原始思维,因为它将种种现象做了分类。列维一施特劳斯提出,人类的思维活动是以分类的方式进行的。具体来说,就是将对立的事物和现象配对,然后将它们投射到世界上。列维一施特劳斯不仅通过分类将神话与科学配对,而且认为烹饪、音乐、艺术、文学、服装、礼仪、婚姻、经济学等也都显示出人类配对的冲动。

神话中表达的矛盾和其他现象中所表达的矛盾一样,有着难以数计的类型。不过,所有这些矛盾都可以简化为“自然”与“文化”这一基本矛盾的实例;它源自于这样一种冲突,即人类既拥有动物体验,因此也就是自然的一部分,又拥有人的体验,因此也就是文化的一部分。这一冲突是人类思想中的二元对立在世界的投射。人类不仅用“二元对立”的方式来思考,而且因此也用“二元对立”的方式来体验世界。由此看来,列维一施特劳斯似乎与弗洛伊德一样,将心灵而非世界视为神话的主题。然而事实却不是这样。与弗洛伊德不同,他力图识别这些投射并非意在取消,而只是为了溯源。一旦他确实追溯到这些投射的本源,他便进而将它们视为对世界的体验,这样,他就和其他科学家、艺术家一样,认为神话的主题是世界遭遇——但是这里的世界是被体验为矛盾的世界,而非疏离的世界。

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