第二十六届韩素音青年翻译大赛竞赛原文
第二十四届韩素音青年翻译奖竞赛译文5

第二十四届"韩素音青年翻译奖"竞赛译文5:如何翻译“toolkit”?高斋翻译TransElegant整理的CATTI和MTI备考资料英译汉今天分享最后七段,有点多哦。
不过也提醒大家快到周末了,是时候把整篇文章和翻译复习一遍咯!It’s Time to Rethink ‘Temporary’恰逢其时:对“临时性”的再考量Testing things out can also help developers chart the right course for their projects. Says Lydon, “A developer can really learn what’s working in the neighborhood from a marketplace perspective —it could really inform or change their plans. Hopefully they can ingratiate themselves with the neighborhood and build community. There is real potential if the developers are really looking to do that.”充分地加以检验也可以帮助城市开发者为项目做出正确的规划。
莱登说:“开发者能够从市场运行的角度真正了解到什么才是在社区中可行的,这有助于计划的形成,甚至是改变他们的计划。
他们有希望博得当地居民的好感并打造好社区。
如果开发商们有意为之,潜力的确很大。
”And they are. Brooklyn’s De Kalb Market, for example, was supposed to be in place for just three years, but became a neighborhood center where there hadn’t been much of one before. “People gravitated towards it,” says Lydon. “People like goi ng there. You run the risk of people lamenting the loss of that. The developer would be smart to integrate things like the community garden —[giving residents an] opportunity to keep growing food on the site. The radio station could get a permanent space. The beer garden could be kept.”开发商们确实想要这样做。
韩素音青翻译奖赛中文原文及参考译文和解析

老来乐Delights in Growing Old六十整岁望七十岁如攀高山。
不料七十岁居然过了。
又想八十岁是难于上青天,可望不可即了。
岂知八十岁又过了。
老汉今年八十二矣。
这是照传统算法,务虚不务实。
现在不是提倡尊重传统吗?At the age of sixty I longed for a life span of seventy, a goal as difficult as a summit to be reached. Who would expect that I had reached it? Then I dreamed of living to be eighty, a target in sight but as inaccessible as Heaven. Out of my anticipation, I had hit it. As a matter of fact, I am now an old man of eighty-two. Such longevity is a grant bestowed by Nature; though nominal and not real, yet it conforms to our tradition. Is it not advocated to pay respect to nowadays?老年多半能悟道。
孔子说“天下有道”。
老子说“道可道”。
《圣经》说“太初有道”。
佛教说“邪魔外道”。
我老了,不免胡思乱想,胡说八道,自觉悟出一条真理: 老年是广阔天地,是可以大有作为的。
An old man is said to understand the Way most probably: the Way of good administration as put forth by Confucius, the Way that can be explained as suggested by Laotzu, the Word (Way) in the very beginning as written in the Bible and the Way of pagans as denounced by theBuddhists. As I am growing old, I can't help being given to flights of fancy and having my own Way of creating stories. However I have come to realize the truth: my old age serves as a vast world in which I can still have my talents employed fully and developed completely.七十岁开始可以诸事不做而拿退休金,不愁没有一碗饭吃,自由自在,自得其乐。
历届韩素音翻译大奖赛竞赛原文及译文

历届韩素音翻译大奖赛竞赛原文及译文历届韩素音翻译大奖赛竞赛原文及译文英译汉部分 (3)Hidden within Technology‘s Empire, a Republic of Letters (3)隐藏于技术帝国的文学界 (3)"Why Measure Life in Heartbeats?" (8)何必以心跳定生死? (9)美(节选) (11)The Literature of Knowledge and the Literature of Power byThomas De Quincey (16)知识文学与力量文学托马斯.昆西 (16)An Experience of Aesthetics by Robert Ginsberg (18)审美的体验罗伯特.金斯伯格 (18)A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson (21)谁给别人道歉,谁就在道义上掌握了主动保罗.约翰逊 (21)On Going Home by Joan Didion (25)回家琼.狄迪恩 (25)The Making of Ashenden (Excerpt) by Stanley Elkin (28)艾兴登其人(节选)斯坦利.埃尔金 (28)Beyond Life (34)超越生命[美] 卡贝尔著 (34)Envy by Samuel Johnson (39)论嫉妒[英]塞缪尔.约翰逊著 (39)《中国翻译》第一届“青年有奖翻译比赛”(1986)竞赛原文及参考译文(英译汉) (41)Sunday (41)星期天 (42)四川外语学院“语言桥杯”翻译大赛获奖译文选登 (44)第七届“语言桥杯”翻译大赛获奖译文选登 (44)The Woods: A Meditation (Excerpt) (46)林间心语(节选) (47)第六届“语言桥杯”翻译大赛获奖译文选登 (50)第五届“语言桥杯”翻译大赛原文及获奖译文选登 (52)第四届“语言桥杯”翻译大赛原文、参考译文及获奖译文选登 (54) When the Sun Stood Still (54)永恒夏日 (55)CASIO杯翻译竞赛原文及参考译文 (56)第三届竞赛原文及参考译文 (56)Here Is New York (excerpt) (56)这儿是纽约 (58)第四届翻译竞赛原文及参考译文 (61)Reservoir Frogs (Or Places Called Mama's) (61)水库青蛙(又题:妈妈餐馆) (62)中译英部分 (66)蜗居在巷陌的寻常幸福 (66)Simple Happiness of Dwelling in the Back Streets (66)在义与利之外 (69)Beyond Righteousness and Interests (69)读书苦乐杨绛 (72)The Bitter-Sweetness of Reading Yang Jiang (72)想起清华种种王佐良 (74)Reminiscences of Tsinghua Wang Zuoliang (74)歌德之人生启示宗白华 (76)What Goethe's Life Reveals by Zong Baihua (76)怀想那片青草地赵红波 (79)Yearning for That Piece of Green Meadow by Zhao Hongbo (79)可爱的南京 (82)Nanjing the Beloved City (82)霞冰心 (84)The Rosy Cloud byBingxin (84)黎明前的北平 (85)Predawn Peiping (85)老来乐金克木 (86)Delights in Growing Old by Jin Kemu (86)可贵的“他人意识” (89)Calling for an Awareness of Others (89)教孩子相信 (92)To Implant In Our Children‘s Young Hearts An Undying Faith In Humanity (92)心中有爱 (94)Love in Heart (94)英译汉部分Hidden within Technology’s Empire, a Republic of Le tters 隐藏于技术帝国的文学界索尔·贝娄(1)When I was a boy ―discovering literature‖, I used to think how wonderful it would be if every other person on the street were familiar with Proust and Joyce or T. E. Lawrence or Pasternak and Kafka. Later I learned how refractory to high culture the democratic masses were. Lincoln as a young frontiersman read Plutarch, Shakespeare and the Bible. But then he was Lincoln.我还是个“探索文学”的少年时,就经常在想:要是大街上人人都熟悉普鲁斯特和乔伊斯,熟悉T.E.劳伦斯,熟悉帕斯捷尔纳克和卡夫卡,该有多好啊!后来才知道,平民百姓对高雅文化有多排斥。
翻译评析:第二十二届韩素音青年翻译奖竟赛汉译英译文和译文评析 1

幸福是什么模样,或许并不难回答。幸福就是一本摊开的诗篇,关于在城市的天空下,那些寻常巷陌的诗。
Perhaps it is not so difficult to define happiness after all. Happiness is an unfurled scroll of poems, describing ordinary alleys under the city skies.
蜗居在巷陌的寻常幸福
Simple Happiness of Dwelling in the Back Streets
隐逸的生活似乎在传统意识中一直被认为是幸福的至高境界。但这种孤傲遁世同时也是孤独的,纯粹的隐者实属少数,而少数者的满足不能用来解读普世的幸福模样。
A secluded life has traditionally been deemed, as it seems, the supreme state of happiness, although such aloofness and retirement breed loneliness as well. Few people in fact end up as genuine recluses, whose contentment does not suffice to construe what happiness is for all.
和来家中做客的邻居朋友用同一种腔调巧妙地笑谑着身边的琐事,大家眯起的眼睛都默契地闪着同一种狡黠;和家人一起围在饭桌前,衔满食物的嘴还发着含糊的声音,有些聒噪,但没人厌烦。
When neighbors and friends come, they share witty jokes about personal trivialities, implicitly understanding each other's eye movements of like astuteness. Family members sit around the dining table, chattering through mouthfuls of food, and no one is bothered by the noise.
第二十六届“韩素音青年翻译奖”竞赛原文

第二十六届“韩素音青年翻译奖”竞赛原文来源:中国译协网英译汉竞赛原文:How the News Got Less MeanThe most read article of all time on BuzzFeed (?)contains no photographs of celebrity nip slips(?)and no inflammatory (煽动性的;激动的)ranting(吼、闹). 译:最具阅读性的文章It’s a series of photos called “21 pictures that will restore your faith in humanity,”只有一系列被称作“21张将让你重拾对人类的信仰的照片”, which has pulled in nearly 14 million visits so far. 到目前为止,这些照片引来了将近一千四百万的观众参观。
At Upworthy too, hope is the major draw.(?)同样在病毒式媒体网站,希望也是“This kid just died. What he left behind is wondtacular,(?)”这个少年刚刚过世,他留给世人的是an Upworthy post about a terminally (处于末期症状上;致命地)ill teen singer, 病毒式媒体网站上关于患有晚期癌症青年歌手的邮件赢得一千五百万人的关注和筹集到三十多万美元来用于癌症研究。
earned 15 million views this summer and has raised more than $300,000 for cancer research.The recipe for attracting visitors to stories online is changing.网上吸引观众关注故事的秘诀正发生改变。
二十六届韩素音参赛译文(汉译英)

Lost in CitiesTr.Woo FenbyAlong the Aihui-Tengchong Line,a demarcation line discovered and named by Mr.Hu Huanyong in1935for Chinese population,nature and historical geography,we can see that the penetration and decentralization of interest and power have fundamentally changed the state of cities since the emergence of long-distance trade—while cities are swelling,people are alienating.Even to the present day,Alain de Lille’s words still remain startlingly revealing that all-powerful is money instead of Julius Caesar.In ancient Rome,columns were divided according to the proportion of human body;by the time of the Renaissance,human beings had been regarded as the finest scale on earth.Within the cities of China nowadays, waterways are straightened,transportation networks are extended into all directions,and huge urban squares and building facades are expanded to accommodate more business activities.All of these are telling people that the aesthetic standard has turned out to be nothing but the power and capital behind the constructions.Not until one day when we look back at our own children standing on a dust-covered road swarming with vehicles, will we find out that the colossus of a city harbors no opportunity for them to show a smiling face.The evil of planning and designing lies not in seeking profit itself,butthe obsession in doing so to the neglect of all other human needs.The number of cities is increasing,their size expanding,and the urban-rural structure disintegrating;but the designated function and purpose of cities have been forgotten:the wisest no longer understand the forms of social life,yet the most ignorant are intending to build them.As cities grow bigger,people are dwarfed.People and their cities are closely bound up to yet utterly incompatible with each other.Having failed to obtain such means of life with more substantial and satisfactory content as are contrary to those in the business world,people are reduced to bystanders,readers,listeners and passive observers.Hence,year in and year out,we are not living in the real sense of the word,but in an indirect manner,far away from our intrinsic natures.These natures,sweeping past those silent and confused faces in the photos attached,can occasionally be seen in a kite floating across the sky,or in a smile of children at the sight of a pigeon.The isolation between humans and cities makes the former feel at sea; but to our comfort,we have never forgotten about living.As the homeland for deities from the very beginning,cities represented eternal value,consolation and divine power.The segregation and discrimination among people in the past will not persist,because what the city expresses in the end will not be the intention of a deified ruler any more,but that of each individual and the general public within the city.It will no longer bethe conflict per se,but a container instead providing a dynamic stage for daily contradiction and conflict as well as challenge and embrace.One day,art and thought will make their sudden appearance in a city corner and become interwoven with our life.Perhaps,we can only announce with confidence on this day:Better City,Better Life!(542words)。
第23届韩素音青年翻译奖竞赛译文1

第23届"韩素音青年翻译奖"竞赛译文1:如何翻译“tax incentives”?高斋翻译TransElegant整理的CATTI和MTI备考资料英译汉Are We There Yet?我们到了吗?America’s recovery will be much slower than that from most recessions; but the government can help a bit.美国这一次的经济复苏将比以往多数衰退都要慢得多,不过政府倒是能助一臂之力。
“WHITHER goest thou, America?” That question, posed by Jack Kerouac on behalf of the Beat generation half a century ago, is the biggest uncertainty hanging over the world economy. And it reflects the foremost worry for American voters, who go to the polls for the congressional mid-term elections on November 2nd with the country’s unemployment rate stubbornly stuck at nearly one in ten. They should prepare themselves for a long, hard ride.“美利坚,汝欲何往?”半个世纪前,杰克·凯鲁亚克代表“垮掉的一代“曾如是发问。
如今,这也是笼罩这世界经济的最大的疑问,也反映了美国选民最大的忧虑。
11月2日国会中期选举在即,而美国的失业率至今盘踞在10%左右,挥之不去。
前路漫漫,道阻且远,他们理应有所准备。
韩素英翻译大赛原文

Outing A.I.: Beyond the Turing TestThe idea of measuring A.I. by its ability to “pass” as a human – dramatized in countless sci- fi films – is actually as old as modern A.I. research itself. It is traceable at least to 1950 when the British mathematician Alan Turing published “Computing Machinery and Intelligence,” a paper in which he described what we now call the “Turing Test,” and which he referred to as the “imitation game.” There are different versions of the test, all of which are revealing as to why our approach to the culture and ethics of A.I. is what it is, for good and bad. For the most familiar version, a human interrogator asks questions of two hidden contestants, one a human and the other a computer. Turing suggests that if the interrogator usually cannot tell which is which, and if the computer can successfully pass as human, then can we not conclude, for practical purposes, that the computer is “intelligent”?More people “know” Turing’s foundational text than have actually read it. This is unfortunate because the text is marvelous, strange and surprising. Turing introduces his test as a variation on a popular parlor game in which two hidden contestants, a woman (player A) and a man (player B) try to convince a third that he or she is a woman by their written responses to leading questions. To win, one of the players must convincingly be who they really are, whereas the other must try to pass as another gender. Turing describes his own variation as one where “a computer takes the place of player A,” and so a literal reading would suggest that in his version the computer is not just pretending to be a human, but pretending to be a woman. It must pass as a she.Passing as a person comes down to what others see and interpret. Because everyone else is already willing to read others according to conventional cues (of race, sex, gender, species, etc.) the complicity between whoever (or whatever) is passing and those among which he or she or it performs is what allows passing to succeed. Whether or not an A.I. is trying to pass as a human or is merely in drag as a human is another matter. Is the ruse all just a game or, as for some people who are compelled to pass in their daily lives, an essential camouflage? Either way, “passing” may say more about the audience than about the performers.That we would wish to define the very existence of A.I. in relation to its ability to mimic how humans think that humans think will be looked back upon as a weird sort of speciesism. The legacy of that conceit helped to steer some older A.I. research down disappointingly fruitless paths, hoping to recreate human minds from available parts. It just doesn’t work that way. Contemporary A.I. research suggests instead that the threshold by which any particular arrangement of matter can be said to be “intelligent” doesn’t have much to do with how it reflects humanness back at us. As Stuart Russell and Peter Norvig (now director of research at Google) suggest in their essential A.I. textbook, biomorphic imitation is not how we design complex technology. Airplanes don’t fly like birds fly, and we certainly don’t try to trick birds into thinking that airplanes are birds in order to test whether those planes “really” are flying machines. Why do it for A.I. then? Today’s serious A.I. research does not focus on the Turing Test as an objective criterion of success, and yet in our popular culture of A.I., the test’s anthropocentrism holds such durable conceptual importance. Like the animals who talk like teenagers in a Disney movie, other minds are conceivable mostly by way of puerile ventriloquism.Where is the real injury in this? If we want everyday A.I. to be congenial in a humane sort of way, so what? The answer is that we have much to gain from a more sincere and disenchanted relationship to synthetic intelligences, and much to lose by keeping illusions on life support. Some philosophers write about the possible ethical “rights” of A.I. as sentient entities, but that’s not my point here. Rather, the truer perspective is also the better one for us as thinking technical creatures.Musk, Gates and Hawking made headlines by speaking to the dangers that A.I. may pose. Their points are important, but I fear were largely misunderstood by many readers. Relying on efforts to program A.I. not to “harm humans” (inspired by Isaac Asimov’s “three laws” of robotics from 1942) makes sense only when an A.I. knows what humans are and what harming them might mean. There are many ways that an A.I. might harm us that have nothing to do with its malevolence toward us, and chief among these is exactly following our well-meaning instructions to an idiotic and catastrophic extreme. Instead of mechanical failure or a transgression of moral code, the A.I. maypose an existential risk because it is both powerfully intelligent and disinterested in humans. To the extent that we recognize A.I. by its anthropomorphic qualities, or presume its preoccupation with us, we are vulnerable to those eventualities.Whether or not “hard A.I.” ever appears, the harm is also in the loss of all that we prevent ourselves from discovering and understanding when we insist on protecting beliefs we know to be false. In the 1950 essay, Turing offers several rebuttals to his speculative A.I., including a striking comparison with earlier objections to Copernican astronomy. Copernican traumas that abolish the false centrality and absolute specialness of human thought and species-being are priceless accomplishments. They allow for human culture based on how the world actually is more than on how it appears to us from our limited vantage point. Turing referred to these as “theological objections,” but one could argue that the anthropomorphic precondition for A.I. is a “pre-Copernican” attitude as well, however secular it may appear. The advent of robust inhuman A.I. may let us achieve another disenchantment, one that should enable a more reality-based understanding of ourselves, our situation, and a fuller and more complex understanding of what “intelligence” is and is not. From there we can hopefully make our world with a greater confidence that our models are good approximations of what’s out there.人工智能:超越图灵实验以人工智能“冒充”人的能力的来衡量人工智能的这个概念---已经被数不清的科幻电影搬上了荧幕---实际上已经和现代人工智能研究一样久远了。
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第二十六届“韩素音”青年翻译大赛竞赛原文来源:中国译协网英译汉竞赛原文:How the News Got Less Meannip slips and no inflammatory rantingwill restore your faith in humanity,” which has pulled in nearly 14 million visits so far.too, hope is the major draw. “This kid just died. What he left behind ispost about a terminally ill teen singer, earned 15 million views this summer and has raised more than $300,000 for cancer research.The recipe for attracting visitors to stories online is changing. Bloggers have traditionally turned to sarcasm and snark to draw attention. But the success of sites like BuzzFeed and Upworthy, whose philosophies embrace the viral nature of upbeat stories, hints that the Web craves positivity.The reason: social media. Researchers are discovering that people want to create positive images of themselves online by sharing upbeat stories. And with more people turning to Facebook and Twitter to find out what’s happening in the world, news stories may need to cheer up in order to court an audience. If social is the future of media, then optimistic stories might be media’s future.“When we started, the prevailing wisdom was that snark ruled the Internet,” says Eli Pariser, a co-founder of Upworthy. “And we just had a really different sense of what works.”“You don’t want to be that guy at the party who’s crazy and angry and ranting in the corner —it’s the same for Twitter or Facebook,” he says. “Part of what we’re trying to do with Upworthy is give people the tools to express a conscientious, thoughtful and positive id entity in social media.”And the science appears to support Pariser’s philosophy. In a recent study from the Massachusetts Institute of Technology, researchers found that “up votes,” showing that a visitor liked a comment or story, begat more up votes on comments on the site, but “down votes” did not do the same. In fact, a single up vote increased thelikelihood that someone else would like a comment by 32%, whereas a down vote had no effect. People don’t want to support the cranky commenter, the critic or the troll. Nor do they want to be that negative personality online.In another study published in 2012, Jonah Berger, author of Why Things Catch On and professor of marketing at the Wharton School of the University of Pennsylvania, monitored the most e-mailed stories produced by the New York Times for six months and found that positive stories were more likely to make the list than negative ones.“What we share [or like] is almost like the car we drive or the clothes we wear,” he sa ys. “It says something about us to other people. So people would much rather beIt’s not always that simple: Berger says that though positive pieces drew more traffic than negative ones, within the categories of positive and negative stories, those articles that elicited more emotion always led to more shares.“Take two negative emotions, for example: anger and sadness,” Berger says. “Both of those emotions would make the reader feel bad. But anger, a high arousal emotion, leads to more sharing, whereas sadness, a low arousal emotion, doesn’t. The same is true of the positive side: excitement and humor increase sharing, whereas contentment decreases sharing.”And while some popular BuzzFeed posts —like the recent “Is this the most embarrassing interview Fox News has ever done?” —might do their best to elicit shares through anger, both BuzzFeed and Upworthy recognize that their main success lies in creating positive viral material.“It’s not that people don’t share negative stories,” says Jack Shepherd, editorial director at BuzzFeed. “It just means that there’s a higher potential for positive stories to do well.”Upworthy’s mission is to highlight serious issues but in a hopeful way, encouraging readers to donate money, join organizations and take action. The strategy seems to be working: barely two years after its launch date (in March 2012), the site now boasts 30 million unique visitors per month, according to Upworthy. The site’s average monthly unique visitors grew to 14 million people over its first six quarters — to putquarters online.But Upworthy measures the success of a story not just by hits. The creators of the site only consider a post a success if it’s also shared frequently on social media. “We are interested in content that people want to share partly for pragmatic reasons,” Pariser says. “If you don’t have a good theory about how t o appear in Facebook and Twitter, then you may disappear.”Nobody has mastered the ability to make a story go viral like BuzzFeed. The site, which began in 2006 as a lab to figure out what people share online, has used what it’s learned to draw 60 mill ion monthly unique visitors, according to BuzzFeed. (Most of that traffic comes from social-networking sites, driving readers toward BuzzFeed’s mix of cute animal photos and hard news.) By comparison the New York Times website, one of the most popular newspaper sites on the Web, courts only 29 million unique visitors each month, according to the Times.BuzzFeed editors have found that people do still read negative or critical stories, they just aren’t the posts they share with their friends. And those s hareable posts are the ones that newsrooms increasingly prize.“Anecdotally, I can tell you people are just as likely to click on negative stories as they are to click on positive ones,” says Shepherd. “But they’re more likely to share positive stories. What you’re interested in is different from what you want your friends to see what you’re interested in.”So as newsrooms re-evaluate how they can draw readers and elicit more shares on Twitter and Facebook, they may look to BuzzFeed’s and Upworthy’s happiness model for direction.“I think that the Web is only becoming more social,” Shepherd says. “We’re at a point where readers are your publishers. If news sites aren’t thinking about what it would mean for someone to share a story on social media, that could be detrimental.”汉译英竞赛原文:城市的迷失沿着瑗珲—腾冲线,这条1935年由胡焕庸先生发现并命名的中国人口、自然和历史地理的分界线,我们看到,从远距离贸易发展开始的那天起,利益和权力的渗透与分散,已经从根本结构上改变了城市的状态:城市在膨胀,人在疏离。