翻译

1．汉译英

中国还没有形成勇于提问的风气

杨福家曾经与耶鲁大学校长莱文讨论为什么那么多的耶鲁校友回报母校，其中大多数是本科毕业生。莱文的回答很简单：因为他们认为学校改变了自己的一生。莱文举了一个美国8岁小孩的例子。一天上课，这个小孩对老师说，你写的字拼错了。老师说“真的吗？让我查一下字典”。这位小孩立刻说“不必查，我保证你拼错了”。这个敢于质疑老师的小孩不仅没有被批评，反而被校长在家长会和全校大会上表扬了。杨福家特别感慨，这是中美文化的不同之处：美国孩子放学了，父母会问：你今天问了多少个问题；而中国孩子放学了，父母会问：你今天考了多少分。他看来，这也是为什么一直回答不了钱学森之问的原因之一。“中国没有形成质疑的环境，孩子从小就不敢提问。然而，没有问题就不会有创造。”杨福家说。

参考译文：

Questioning Atmosphere Not Created in China Yet

Mr. Yang Fujia once had a discussion with Levin, President of the Yale University, about why so many alumni of the University, most of whom were bachelor degree holders, made contributions to their alma mater. Levin gave a simple answer: “Because they believe their alma mater has changed their lives.”Levin gave an example of an eight-year old boy. One day in class, the boy said to his teacher: “You’ve made a mistake in spelling.” “Really? Let me look it up in the dictionary.” replied the teacher. “It’s not necessary. I’m sure about that”, responded the boy immediately.Instead of being scolded, the boy was pra ised by the headmaster at the parents’ meeting and the school assembly.Yang Jiafu heaved a deep sigh and said that it was due to the differences between Chinese culture and American culture: In America, when the children come back home from school, their parents usually ask them how many questions they have raised at school while Chinese parents may focus on their scores in examinations.In his opinion, that partly accounts for the lack of a satisfactory answer to Mr. Qian Xuesen’s question. “A questioning atmosphere has not been created in China yet. Children are discouraged from asking questions since their early days. But there will be no creation without questions.” Yang Fujia added.

2.英译汉

The Longevity Gap between Men and Women

A century ago American men outnumbered and outlived the women. But in the 20th century, women began living longer, primarily because pregnancy and childbirth had become less dangerous. The gap grew steadily. In 1946, for the first time ever in the United States, females outnumbered males.

Part of the reasons are self-inflicted. Men smoke more than women, drink more and take more life-threatening chances. Men are murdered (usually by other men) three times as often as

women are. They commit suicide at a higher rate and have more than twice as many fatal car accidents as women do. Men are more likely to be involved in alcohol-related fatalities.

But behavior doesn’t explain away the longevity gap. Nor is stress the answer.

In the 1950s, as heart disease claimed more and more male victims, pressure in the corporate boardroom was blamed. Let women venture out of the home and into the line of fire, doctors said, and they would begin dying at the same rate as men. But a funny thing happened on the way to the funeral.

Between 1950 and 1985, the percentage of employed women in the United States nearly doubled. Those working women, several studies have found; are as healthy as women at home.

Today, some scientists studying the gender gap believe that the data point to one conclusion: Mother Nature may be partial to women.

参考译文：

男女寿命差异

一百年前，美国男性不仅数量比女性多，寿命也比女性长。（男性无论是数量还是寿命都超过女性）。到了20世纪，女性平均寿命却超过了男性，其主要原因是女性怀孕、生孩子（妊娠、分娩）的危险系数降低了。而且，男女之间这种寿命差异则稳步拉大。到了1964年，美国女性首次在数量上超过了男性。

其部分原因是男性自己造成的（自作自受）。与女性相比，男性抽烟多，喝酒多，从事高危活动也多。男性遭到谋杀（常常是遭男性谋杀）的几率是女性的三倍，自杀率也比女性高。男性死于车祸者是女性的两倍多，因酗酒而丧生者也多于女性。

但行为本身并不能解释男女寿命之间的差异，精神压力也解释不了。（行为本身，包括精神压力在内，均不足以解释男女寿命上的差异）。二十世纪五十年代，随着越来越多的男性患上或死于心脏病，人们便将其原因归咎于公司会议室里的压力。不少医生指出，如果让女性也走出家门从事冒险活动，也到火线上冲锋陷阵，她们的死亡率也会和男性一样高。正当人们对此种说法信以为真，并以此作为定论时，不料却节外生枝，出现了一个有趣的现象。

从1950年到1985年，美国从业女性的数量几乎增长一倍。多项研究表明，从业女性与家庭妇女的健康状况不相上下（职业女性和家庭妇女一样健康）。

当代一些研究性别差异的学者认为，众多研究数据都指向一个结论：孕育万物的大自然更偏爱女性。

3.汉译英Sooner or later, we must realize that we have to live within the planet’s means. We can’t use more water than the Earth is capable of providi ng. A globally sustainable civilization doesn’t mean one that’s poor or without joy. On the contrary, we can have spectacularly affluent civilizations where we don’t use more resources than the

environment can provide. I call this eco-affluence. There can be new lifestyles of the grandest quality that heal rather than harm our global ecosystem.

A quality of life that doesn’t damage the environment doesn’t mean “back-to-nature.” You don’t have to live like Thoreau (unless you want to). It could mean living i n a superbly sophisticated city, near family, with the excitement of creative work, cultural diversity, elegant parks and superlative entertainment. Cities can be both beautiful and ecologically correct. A good lifestyle may mean developing a connection to religion, beauty and community. Future civilizations will be anything but simple, and they will have a wide variety of lifestyles.

There are many ways to be affluent without harming the environment. Some involve the love of nature, some involve high technology and some involve opera, baseball, theater, or jazz. The Earth will have large protected areas of ancient and immense biodiversity, and some people will be passionate about understanding this biodiversity. Some will be crazy about ocean racing, paragliding, birding, breeding orchids, hydroponics, cricket, camping or walking in beautiful places. Digital technology will bring global computer games with virtual reality of great richness. With hi-fi earphones and high-definition goggles, we can take state-of-the-art entertainment anywhere.

The future will be characterized by a rapid growth in knowledge and new techniques for putting knowledge to work. Routine work will continue to be done by machines, leaving humans to focus increasingly on jobs that demand human feeling and creativity. The 21st century will bring extraordinary levels of eco-affluent creativity. There will be a near-infinite number of eco-affluent avocations and hobbies.

参考译文

我们迟早一定会意识到，我们不得不在地球所能提供的物质财富范围内生活。水源地球能给我们提供多少，我们就只能用多少，绝对多用不了。全球可持续的文明并不意味着我们过穷日子，没有快乐可言。相反，我们有非常丰富的文明资源。在此情况下，我们所使用的资源不会超出（多于）环境所能提供给我们的。我们将此称为生态资源丰富。我们可以拥有最高质量的新的生活方式，这种生活方式不但不会破坏全球生态系统，反而能治愈生态环境创伤。不破坏环境的生活质量并非是“回归自然”。你不必像梭罗那样过着苦行生式的田园生活，（除非你想那样生活）。这刻意味着生活在非常高级的城市里面，守着家，享受创造性工作带来的喜悦，享受多元文化、高雅的公园以及高雅的文艺生活等。城市可以做到既漂亮又环保。好的生活方式可意味着信仰宗教，享受美感，参与社团生活。未来文明绝非生活单调，而是由各式各样的生活方式。做到既富有又不破坏环境的途径很多，有些牵涉到对大自然的热爱，有些涉及到高科技，有些又与戏剧、垒球、剧院及爵士音乐有关。地球会有许多古老而又极富生物多样性的保护区，而有些人将对了解这些生物多样性充满热情。有些人将会热衷于环球帆船赛、滑翔伞、捕鸟、养花、水栽培、板球、野营、或在美丽的景区散步等活动。数码技术将给全球的电脑带来极其丰富的虚拟现

实的电脑游戏，运用高保真耳机和高清晰护目镜，我们可以在任何地点观看最先进的娱乐节目。未来世界的特点是知识快速增加，将知识应用于工作的技术快速提高。日常工作将继续由机器完成，让人越来越专注于需要人类情感的工作和创新性工作。21世纪将会有很多高端针对生态资源富足研究的创新。将会对生态资源富足的研究产生几乎无限多的业余爱好和兴趣。

4. 汉译英

语言折射社会发展的轨迹。中国历史上每一次大的社会变革，都会涌现出一大批新词语。语言属于社会现象，语言是随着社会的发展而发展的。词汇是语言中最活跃的因素。社会的变革、科技的发展、人们思维的活跃和观念的更新，都会在语言的词汇中很快地反映出来，突出表现是新词新义新用法的大量出现。远的不说，就从上一个世纪来看，“五四”前后、建国初期和改革开放以来，分别是新词语出现的三个高峰。如近年来随着网络这一新事物的出现，跟网络有关的新词语就出现了一大串，像因特网、互联网、电子邮件、网站、网校、网址、网页、网络犯罪等，这是语言与社会共变的最好例证。

语言是社会的一面镜子，社会发生了很大变化，语言不可能是无动于衷的，不可能还是保持原样的。语言还可以帮助强化一种观念, 甚至强化一种意识形态，所以无论是保守的还是革命的，都分别以不同方式来利用语言。像法国大革命时期，月份名称都改了，因为他们觉得名称代表了一种传统的力量，代表了一种君王、贵族的象征，所以语言本身也是有力量的。社会变迁无疑会给语言带来变化，社会上猛然接受了很多新的信息，肯定会在语言上有所体现，有的时候社会变迁带来了很多新的信息，新的信息里的一部分可以用老词汇来体现，但有时我们只能用新词汇来表达部分新信息。因此，可以说，语言与社会是紧密相联的。

Language reflects the path of social development, for every major change to the society in the history of China has brought a myriad of new terms into existence. Language, a social phenomenon, evolves with the community. Lexis is the most active element of languages, because social changes, scientific and technological advances, new thinking and fresh ideas are quickly embodied in the word-stock. Most prominently, there have emerged huge quantities of coinages, new meanings and usages. As recently as last century, to say nothing of the distant past, neologisms peaked around May 4th Movement in 1919, in the infancy of the People’s Republic of China, and after reform and opening up to the outside world respectively. In recent years, for example, with the emergence of a new thing----the web, a large number of web-related new words have found their way into our life, such as the internet, email, dotcoms, online schools, websites, web pages, cybercrime and such like things that are the best instances of the co-evolution of language and society. Language is a mirror of the society. If it undergoes great changes, not a tongue can possibly remain unaffected or unchanged. Language can also help reinforce some ideas, even some kind of ideology, so whether one is conservative or revolutionary, he uses his language in a specific way, as in the French Revolution where the names of months were altered because these names, they felt, stood for a traditional force----a symbol of sovereignty and aristocracy. That is why language itself, too, is power. Social transitions will undoubtedly bring changes to languages. The community is suddenly flooded with new information that is bound to be epitomized in language. There are also times when social shifts give rise to a great deal of new information, part of which can be represented by old lexis, but there are also

times when we can only use new terms to express some of the new information. Therefore, it can be said that language is closely bound up with the society.

5.汉译英

‘悦读”的“姿势”

从一定意义说，一个民族的发展史就是它的阅读史，一个人亦如此。

在德国，孩子从出生就有婴儿书陪伴。当然这些书大都是塑料书或者是布做的，孩子可以把书带进浴缸，看小书漂浮。这是孩子阅读的第一块基石。

犹太人将阅读置于很高的地位。他们会在书上涂一层蜂蜜，让孩子生下来就知道书是甜的；他们还喜欢将书放在枕边和过道上，可随时翻阅。有资料说，每4500个犹太人就拥有一个图书馆。以读书为乐已经深深融入犹太人的血液里，也使他们在人类历史长河中光芒四射。据统计，从1901年至今，全世界共有800多人获得诺贝尔奖，有犹太人血统的就占了近1/4，而犹太人数量不到世界人口的3?。

中华民族也是一个酷爱读书的民族。唐代刘禹锡的诗句“数间茅屋闲临水，一盏秋灯夜读书”，让人感受到阅读时的闲适与宁静。“青灯有味似儿时”，是南宋陆放翁追念儿时读书的情景。至于流传千古的“凿壁偷光”、“囊萤映雪”等典故，“头悬梁，锥刺股”式的苦读，那种对书的迷恋让人心生敬畏。

将中外读书情形做一番比较，不免让人心生遗憾：有时我们过于强调“苦学”而忽略了“乐学”，过于强调“正襟危坐”而忽略了“随性阅读”，过于强调读书的“功利性”而忽略了它的“功能性”。这就使得阅读难以融入到我们的血液中，难以成为我们生活的一部分，而过于浓烈的功利色彩亦极有可能将知识庸俗化，将读书引入歧途。

就以读书的姿势为例，其实大可不必讲究。古人“三上”（马上、枕上、厕上）读书法看似有些不雅，实则领略到了读书的真谛。而今，公园里的“晨读”、公交车上的“走读”、倚床挑灯的“夜读”，无不是一道道美丽风景。正如有人所说，“先要把读书看得很平常，才可以读书……真正意义上的读书是随性而读，是与生命相伴始终。”只有把读书当作平常之事，融入我们的生活之中，才会真正领略“读书是福”的意境。

阅读的身体姿势也许并不重要，但心灵的姿势却不可或缺。这种“心灵的姿势”，既是对求知的渴望，对经典的敬畏，也是对读书选择性的把握。时下，信息爆炸，各种书刊铺天盖地，人们常常为选择什么样的书而苦恼。喜欢读书是一种态度，而能否善于读书则是一种能力。读理论之书，打牢“基本功”；读经典之书，占领“制高点”；读大家之书，开阔“大视野”；读哲学之书，掌握“金点子”……让心灵俯就于经典，让灵魂与灵魂对话，自能积累底蕴、提振精神、修身明理、洞悉人生，滋养自己的精神世界，领悟时代使命，并进而笃行之。

《朗读手册》中有一句话：“阅读是消灭无知、贫穷和绝望的终极武器。”世界上很难有东西永恒，作为精神财富的文字却是特例。“俯而读，仰而思”，走进书香世界，扑下身子亲近文字，本身就是一种姿势，一种世界上最美的姿势，一种能给民族和我们每个人带来希望的姿势。

参考译文

The “Posture” of “Enjoying Reading”

The history of a nation’s development, in a sense, is that of her reading. It is so true for a person, too.

In Germany, kids, since they were born, are accompanied by baby books, most of which, of course, are made of plastic or cloth; they can bring the books into bath tube and see small books floating. This is the first foundation stone of kids’ reading.

Jewish people think highly of reading. They lay a coat of honey on books to let kids know since they came into the world that books are sweet; they also like to put books at bedsi de and in the corridor so that they can read them at any time. As the data shows, there i s one library for each 4500 Jewish people. Reading for enjoyment has deeply integrated i nto their blood and enabled them to shine in the long history of human beings. According to the statistics, since 1901 to the present there have been around the world 800 odd N obel Prize winners, almost one quarter of whom are of Jewish descent; Jewish people, h owever, account for less than three thousandths of the world population.

Chinese nation is also keen on reading. The couplet from a poem written by Liu Yuxi, poe t of Tang dynasty, goes, “Surrounded by water are several tranquil cottages, in which I r ead by the dim lamp at night”, which gives us a leisurely and peaceful impression of read ing. “The oil lamp seems as interesting as that in my childhood”, as Lu Fangweng, (also k nown as Lu You, poet of South Song dynasty) recollected reading in his childhood. As for literary quotations that had been passed down through the ages like “bore a hole on th e wall to make use of the neighbor’s light to study”,“read by the light of bagged fireflies or the reflected light of snow” and assiduous study by “tying hair on the house beam and jabbing side with a needle to keep awake”, the love of books is much revered. It would naturally make us feel woeful to compare reading in China with that in foreign countries: we occasionally overemphasize “assiduous learning” while neglect “enjoy learning”; over emphasize “straighten clothes and sit properly” while neglect “read in the way as wished”; overemphasize “material gains” of reading while neglect its “purposes”, which makes it difficult to integrate reading into our blood and render it a part in our daily life; moreover , preoccupation with material gains is very much likely to banalize knowledge and mislea d reading.

For posture of reading, it is really not necessary in the least to be particular about. The “Three Ons” (on horseback, on bed and on closestool) way of reading of the ancients see ms somewhat inelegant, it, in fact, had grasped the essence of reading. Nowadays, “mor ning reading” in the park, “reading in motion” on the bus and “night reading” on bed by l ight all without exception are beautiful sceneries. Just as someone put it, “Only being reg arded as something regular can there be reading… reading, in its true sense, is easy and i t goes with our lives.” Only by taking reading as something regular and our lifelong partn er can we really and truly understand that “reading is bliss”. Physical posture of reading may be of little matter, while spiritual posture can never be absent. The “spiritual postur e” is thirst for learning, awe to classics and book selection. Nowadays, in the era of infor mation explosion, there is overwhelming number of books and periodicals, selection of w hich often confuses people a lot. It is an attitude to be fond of reading; however, whethe

r you can be good at reading depends on your ability. By reading books of theory, solid “foundation” can be laid; by reading classics, the “commanding height” can be conquere d; by reading books of great masters, “horizon” can be greatly broadened; by reading bo oks of philosophy, “golden ideas” can be acquired. Let the heart bend over the classics to

have soul-to-

soul dialogue, and then it can naturally be possible to accumulate wisdom, gather nerves , cultivate morality and become reasonable, thoroughly understand life, nourish our own mental world, comprehend the time mission and then sincerely carry it out.

As a line from The Readaloud Handbook has it: “reading is the ultimate weapon, destroyi ng ignorance, poverty and despair.” Few in the world can be eternal, yet word, the intell ectual treasure, is an exception. “Bow our heads to read and raise to think”; enter the w orld of books and bend over words, this is per se a posture, the most graceful posture in the world, one bringing hope to the nation and each of us.