26届韩素音中文翻译
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。里尔的阿兰（Alain）的话到今天仍然振聋发聩：“金钱万能，不是凯撒万能。”
Along the Line of Aihui and Tengchong, an invisible line discovered and named by Hu Huanyong in 1935 aimed at dividing the population, nature, history and geography of China, we can see that the permeation of interest and power has changed the status of city on its basic structure since the beginning day of long-distance trade, namely, the city was growing while people in it resulted in alienation. What Alain of Lille said still enlightened us that it’s the money who talks instead of Caesar.
在古罗马，柱子是按照人的比例划分的；到了文艺复兴时期，人就是世界上最美好的尺度。今天的中国城市里，裁弯取直的河渠，向四面八方扩张的交通，膨胀硕大的以便于接纳更多商业行为的城市广场与建筑立面，都在告诉人们建设背后的权力与资本才是审美标准。直到有一天，回过头来看到自己的孩子站在为车辆交通铺开的、满是尘土的路上，我们才发现，城市的大，却容不下一个让孩子们展开笑颜的机会。
In ancient Rome, pillars were designated according to the proportion of human body; while in the Renaissance, human acted as the most beautiful measure in the world. In the current Chinese cities, we see rivers got rechanneled to flow straightly, transportation system got expanded into all directions, urban plaza and building facade got designated larger and larger to accommodate more business actions. All of this have been telling us that the real aesthetical standard is the power and capital behind these constructions. Only in that day when we notice that our own children stand on lanes prepared for vehicles and covered with thick dust, we realize the city is so generous but can not give a chance for children to smile.
规划和设计的弊病，不在于追求利益这件事情本身，而在于追求利益和权利时的鬼迷心窍，把人类其他的需要都忘记得一干二净。城市数量在变多、规模在扩大、城乡结构在解体，但城市的性质和目的，却被忘却了：最聪明的人不再懂得社会生活的形式，而最无知的人却准备去建设社会生活的形式。
It’s not bad just for interest to plan and design, but bad for completely ignoring the other needs of human in the blind pursuit of interest and power. While people witness that the city is growing in number and scale, and the urban and rural
structure is disintegrating, people, however, forget what the nature of city lie in and what city aims at. The most intelligent people no longer understand how to get involved into social life, and the most ignorant people are planning to create new way of social life.
城市大了，人小了。人们和他们的城市息息相关而又格格不入。人们不能获得有悖于商业世界、内容更充实更满意的生活手段，成为了旁观者、读者、听众和消极的观察者。于是，我们年复一年不是真正地生活着，而是间接地生活着，远离内在的本性。这些本性，掠过照片沉默和迷茫的脸孔，偶然从天空飘过的风筝看到，偶然从孩子们看到鸽子时脸上的笑靥看到。
The cities grow big while people’s hearts turn oppositely. We are closely connected with cities but at meantime against. We can not live in a fully satisfied and contented way that goes against business world, and can only look on the world, read the world, listen to the world and negatively observe the world. We, thereby year after year, are not really living, but indirectly living and being away from our inner nature. These nature, disappearing from silent photos and confused faces, could occasionally be found on a kite flying in the sky, or on some smiling faces of children at sight of doves.
人与城市的分离，让人无所适从；让人欣慰的是，大家都没有忘记
要生活这件事。城市最早作为神祗的家园，代表了永恒的价值、安慰和神的力量。过去人与人的隔离与区别，将不能维持下去；城市最终体现的不再是一个神化了的统治者的意志，而是城市每一个个体和全体的意志；它不再是冲突本身，而成为了为日常生活的矛盾与冲突、挑战与拥抱提供生动舞台的容器；艺术与思想有一天也能闪现在城市的角落，与人们的生活相交织。也许到了这一天，我们才能真正说，城市让生活更美好。
The separation between human and city leaves people at loose ends; while what comforts us is that nobody forget to live. City, initially regarded as the home of deity, represents the eternal values, comforts and power of god. People will never be separated and differentiated just like in the old days; finally city will not reflect the deified wills of rulers but will show the wills of individual and the whole of city; it is not about conflict any more, but turns to be a stage accommodating contradiction and conflict happened in our daily life, as well as challenges and hugs; maybe one day art and thought would gradually flourish in cities and become closely connected with people’s lives. Perhaps only in that day can we truly say that city makes life better.
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 the
韩素音翻译大赛原文
Irritability is the tendency to get upset for reasons that seem – to other people – to be pretty minor. Your partner asks you how work went and the way they ask makes you feel intensely agitated. Your partner is putting knives and forks on the table before dinner and you mention (not for the first time) that the fork should go on the left hand side, not the right. They then immediately let out a huge sigh and sweep the cutlery onto the floor and tell you that you can xxxx-ing do it yourself if you know better. It was the most minor of criticisms and technically quite correct. And now they’ve exploded. There is so much irritability around and it exacts a huge daily cost on our collective lives, so we deserve to get a lot more curious about it: what is really going on for the irritable person? Why, really, are they getting so agitated? And instead of blaming them for getting het up about “little things”, we should do them the honour of working out why, in fact, these things may not be so minor after all.
韩素音翻译
Globalization 全球化 A fundamental shift is occurring in the world economy. 世界经济正在发生巨大转变 We are moving rapidly away from a world in which national economies were relatively self-contained entities, isolated from each other by barriers to cross-border trade and investment; by distance, time zones, and language; and by national differences in government regulation, culture, and business systems. 由于距离、时区、语言差异，再加上各国的国家调控、文化和商业体系的不同，我们正在快速地脱离这个世界。然而，在这个世界里，各国之间通过跨边界的贸易和投资壁垒与彼此相分离，各国的经济体曾经是相当独立的。 And we are moving toward a world in which barriers to cross-border trade and investment are tumbling; 因为跨边界的贸易和投资壁垒正在被击破，所以我们正朝着这个世界前进 perceived distance is shrinking due to advances in transportation and telecommunications technology; 由于先进的运输和通讯技术，感知距离在缩短。 material culture is starting to look similar the world over; 同样的，物质文化也开始渗透其中
韩素音翻译
Are We There Y et? 美国经济复苏道路漫长 America’s recovery will be much slower than that from most recessions; but the government can help a bit. 美国此次经济复苏所需的时间比以往所遇到的绝大多数经济衰退都要慢得多，但是政府 可以采取相关措施。 “WHITHER goest thou, America?”“美利坚，你，路在何方？” 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. 半个世纪之前，“垮掉的一代”代表作家杰克·凯鲁亚克就提及了这个悬而未决并且困扰全球经济发展的最不确定因素。 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. 同时，这个问题也反映出美国选民们的最大担忧，11月2日国会中期选举在即，而美国民众几近10%的失业率仍旧平稳保持。 They should prepare themselves for a long, hard ride. 美国应该为接下来的这一场旷日持久、艰苦卓绝的斗争做好充足准备。 The most wrenching recession since the 1930s ended a year ago. 自上世纪30年代以来最严重的经济衰退于一年前结束。 But the recovery—none too powerful to begin with—slowed sharply earlier this year. 但经济复苏开端不够强劲有力，并且势头在今年早些时候也急速放慢 GDP grew by a feeble 1.6% at an annual pace in the second quarter, and seems to have been stuck somewhere similar since. 第二季度GDP的年增长速度仅维持在1.6%，自次以后便毫无起色。The housing market slumped after temporary tax incentives to buy a home expired. 政府对于购买住房的户主给予短期的税收鼓励政策，但房地产市场行情仍旧一路下跌。 So few private jobs were being created that unemployment looked more likely to rise than fall.私 营领域几乎没有出现新的工作岗位，导致失业率似乎不降反升。 Fears grew over the summer that if this deceleration continued, America’s economy would slip back into recession. "整个夏天，人们都在担心，如果复苏继续放缓，美国经济可能会再次滑至衰退的深渊。 " Fortunately, those worries now seem exaggerated. 可幸的是，那些担心可谓是杞人忧天了。Part of the weakness of second-quarter GDP was probably because of a temporary surge in imports from China. 第二季度GDP增长出现疲软态势的部分原因可能是由于从中国进口的暂时性上涨而引起的。 The latest statistics, from reasonably good retail sales in August to falling claims for unemployment benefits, point to an economy that, though still weak, is not slumping further. 从八月份相当可观的销售业绩到对失业津贴需求的持续下降，最新的统计数据都显示，经济复苏虽仍旧偏弱，但已不再滑落更远。 And history suggests that although nascent recoveries often wobble for a quarter or two, they rarely relapse into recession. 以史为鉴，在这一两个季度内，尽管复苏初期可能会不太平稳，
韩素音英译汉原文
Outing A.I.: Beyond the Turing Test The idea of measuring A.I. by its ability to “pass” as a human – dramatized in countless scifi 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 un fortunate 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
2022韩素音国际翻译大赛(英译汉)二等奖译文
行禅人生中的“疫”与益 1965年，加里·斯奈德、艾伦·金斯伯格和菲利普·韦伦暂别凡尘杂念，行走在塔玛佩斯山上，冥思苦想。在此番或曰作环山行禅的旅途中，他们既是诗人，又是佛学生。他们依循佛教传统以顺时针方向经行，哪儿的自然风光让他们眼前一亮，他们就在哪儿择定仪式并逐一施行：以佛教、印度教的咏唱、诵咒、念经、祈愿等形式。 在1992年的一次采访中，斯奈德鼓励后来的经行者们能像他们表现出来的那样富有创新力。采访最后他还想说点什么，但欲言又止，或许他原本还想说道说道他们仨选停的地点吧。 经行，是指出于特定目的，围绕神物进行庄严的旋回往返的活动。这一古老的仪式植根于世界上诸多文化。那么在现代的语境下，它的意思是什么呢？ 斯奈德解释道：“要诀是你得用心，得行动，一边走、一边停，一心一意。它不过是人类驻足欣赏风光——同时也是审视自身——的一种方式。”二十世纪九十年代末，我在加利福尼亚大学戴维斯分校研究生院师从斯奈德学习诗歌。他教会我，人类察觉并能阐明自己在哪、周围是什么，有多么的重要。这也是生物地域主义所倡导的观点。 二十世纪九十年代，英文教授、摄影师大卫·罗伯特森效仿斯奈德，推行环山绕行。他会带着学生前往塔山作短途旅行，以纪念斯奈德、金斯伯格与韦伦。1998年3月里寒冷的一天，我彼时的男友、现时的丈夫和我一同参与他组织的长达14英里的上山、下山旋回往返徒步，途中我们会停下来诵念相同的佛教、印度教咒语、经文，在1965年三人朝圣的十个地点祈愿。罗伯特森此举意在让戴维斯分校里学习荒野文学课程的学生离开教室而深入风土。该门课程以斯奈德的诗歌为一大特色，因此让学生去一趟塔山看上去是一个不错的选择。 雾气里弥漫着加州湾月桂的浓烈气味。整整一天的时间里，我们在雾气中翻越一座又一座青翠的山坡、穿越一片又一片的加州栎、花旗松、北美红杉。终于，我随大部队穿过了最后一片丛林。这也太难熬了，即便我身体强壮、酷爱徒步。但是，我终得一窥历史的真容、重走先驱者之路、重念他们诵读的经文，我的每一滴汗都没有白流。尽管如此，我仍有疑惑：我不信佛，这些咒语如何报验于我？我们用得上这些咒语吗？我们去了解佛教徒、践行他们的传统以示敬意，这就足够了吗？我向同样不是佛教徒的罗伯特森请教。他说，他绕行塔山而得以与大自然联系在一起，这是他为自己创造意义的一种方式。 1965年人类首次发起塔山行禅。随后，无数的人也来绕行塔山，正如罗伯特森以及他的学生（包括我）那样。人们喜欢管这一活动叫“环塔行”。塔山是湾区人所敬爱的母山，
中英文翻译的文章
中英文翻译的文章 你喜欢看英语文章吗?阅读英文文章，有利于提高自己的英语水平。下面就是店铺给大家整理的中英文翻译的文章，希望大家喜欢。 中英文翻译的文章篇1：Han Suyin's China 韩素音笔下的中国 China: her size roughly that of Canada or the United States. Her population one billion onehundred million, 22 per cent of the planet's human beings. 中国面积大致相当于加拿大或美国，人口11亿，占全球人口的22%. China: very young, 60 per cent of the Chinese under 25 years of age. Very old, millennia ofaccumulated and still potent history, pride of remembered greatness motivating her marchtowards the new technological era which is changing the world, and changing her. 中国非常年轻，60%的中国人年龄在25岁以下。中国又非常古老，具有数千年累积起来、现仍具有强大影响的历史，对往昔文明鼎盛的自豪激励着她迈步走向新技术时代。这个时代正在改变世界，改变中国。 China: her history not unitary, but made up of many histories; as she is made up of manydifferent peoples, altogether 56 nations. Yet she is a oneness, coherent, whole. THE GREATWITHIN. 中国的历史并不是一部单一的历史，而是由许多部历史组成，因为中国是由许多不同的民族组成的——总共有56个民族。然而她却是一个紧密完整的统一体。真是一个伟大的、自成一统的国家。 There is a China of the plains, easily travelled, a tourist delight. Here are the wealthiest, themost advanced metropolises: Beijing, Tianjin, Shanghai, Nanjing, Guangzhou...fertilealluviallowlands which seem vast, yet are less than 15 per cent of her total territory.
韩素音 汉译英
汉译英竞赛原文： 屠呦呦秉持的，不是好事者争论的 随着诺贝尔奖颁奖典礼的临近，持续2个月的“屠呦呦热”正在渐入高潮。当地时间7日下午，屠呦呦在瑞典卡罗林斯卡学院发表题为“青蒿素——中医药给世界的一份礼物”的演讲，详细回顾了青蒿素的发现过程，并援引毛泽东的话称，中医药学“是一个伟大的宝库”。 对中医药而言，无论是自然科学“圣殿”中的这次演讲，还是即将颁发到屠呦呦手中的诺奖，自然都提供了极好的“正名”。置于世界科学前沿的平台上，中医药学不仅真正被世界“看见”，更能因这种“看见”获得同世界对话的机会。拨开层层迷雾之后，对话是促成发展的动力。将迷雾拨开、使对话变成可能，是屠呦呦及其团队的莫大功劳。 但如果像部分舆论那样，将屠呦呦的告白简单视作其对中医的“背书”，乃至将其成就视作中医向西医下的“战书”，这样的心愿固然可嘉，却可能完全背离科学家的本意。听过屠呦呦的报告，或是对其研究略作了解就知道，青蒿素的发现既来自于中医药“宝库”提供的积淀和灵感，也来自于西医严格的实验方法。缺了其中任意一项，历史很可能转向截然不同的方向。换言之，在“诺奖级”平台上促成中西医对话之前，屠呦呦及其团队的成果，正是长期“对话”的成果。 而此前绵延不绝的“中西医”之争，多多少少都游离了对话的本意，而陷于一种单向化的“争短长”。持中医论者，不屑于西医的“按部就班”；持西医论者，不屑于中医的“随心所欲”。双方都没有看到，“按部就班”背后本是实证依据，“随心所欲”背后则有文化内涵，两者完全可以兼容互补，何必非得二元对立？屠呦呦在演讲中坦言，“通过抗疟药青蒿素的研究历程，我深深地感到中西医药各有所长，两者有机结合，优势互补，当具有更大的开发潜力和良好的发展前景”。这既是站在中医药立场上对西方科学界的一次告白，反过来也可理解为西医立场上对中医拥趸们的提醒。毋宁说，这是一个科学家对科学研究实质的某种揭示。 科学研究之艰深莫测，科学家多有体认，作为旁观者的我们也屡屡耳闻。而科学研究所需要的思维方式，人们未必有足够认识。对屠呦呦和她的团队，做出的学问未必人人能学，其治学的精神和观念却很值得借鉴。这既包括“几十年磨一剑”的硬功夫，也包括一种巧妙平衡的思维方式。 这种思维方式，就体现在其对中西医有机的结合。表面上，这是两种科学体系的对话，而实质上，这也是两种思维方式的平衡——从中医传统中寻觅灵感，屠呦呦们的想象力值得叹服；用西学方法做论证，屠呦呦们的理性思维亦值得重视。想象力与理性思辨的高度平衡，恰恰是优秀科学家具备的关键素质。这两者的平衡，使他们的创新从不是漫谈空想，而实证又绝不会死气沉沉。 （朱珉迕《解放日报》2015 年12 月9日）
第二十四届韩素音青年翻译奖竞赛译文4
第二十四届"韩素音青年翻译奖"竞赛译文4：如何翻译“grass-roots collective”? 高斋翻译TransElegant整理的CATTI和MTI备考资料 英译汉 It’s Time to Rethink ‘Temporary’ 恰逢其时：对“临时性”的再考量 “We’re seeing a lot of these things emerge for three reasons,” Lydon continues. “One, the economy. People have to be more creative about getting things done. Two, the Internet. Even four or five years ago we couldn’t share tactics and techniques via YouTube or Facebook. Something can happen randomly in Dallas and now we can hear about it right away. This is feeding into this idea of growth, of bi-coastal competition between New York and San Francisco, say, about who does the cooler, better things. And three, demographic shifts. Urban neighborhoods are gentrifying, changing. They’re bringing in people lo oking to improve neighborhoods themselves. People are smart and engaged and working a 40-hour week. But they have enough spare time to get involved and this seems like a natural step.” 莱登继续指出，“诸多此类建筑的出现有三个原因。首先是经济不景气，这就要求人们做事情比以前更具有创造性。其次是互联网的发展。就在四、五年前，我们还不能通过视频分享网站（YouTube）或者交友网站（Facebook）来分享妙术和技术，而现在，即使是远在达拉斯发生的任何一件事，我们都可以立刻知晓。这催生了发展的理念，也滋育了纽约和旧金山两岸竞争的理念，比如说，谁做得更好更酷。再次是人口结构方面的变化。城市社区的富裕人口比例正在提高，社区也在不断发生变化，吸引着试图通过自身努力去改善社区的人们来居住。他们聪明能干，做事专注，每周工作40小时，但仍然有足够的空闲时间去参与，他们自然会这样去做。 Lydon isn’t advocating an en d to planning but encourages more short-term doing, experimenting, testing (which can be a far more satisfying alternative to waiting for projects to pass). While this may not directly change existing codes or zoning regulations, that’s O.K. because, as Ly don explains, the practices employed “shine a direct light on old ways of thinking, old policies that are in place.” 莱登并不是主张终止城市规划，而是鼓励更多的短期操作、实验和尝试（这远比坐等项目获得批准更令人满足）。虽然这也许不能直接改变现行规范或城市分区法规，但是没有关系，因为就像莱登解释的那样，“新的做法把至今仍盛行的陈旧的思维方式和过时的政策置于人们的审视之下”。 The Dallas group Build a Better Block — which quickly leapt from a tiny grass-roots collective to an active partner in city endeavors —has demonstrated that when you expose weaknesses, change happens. If their temporary interventions violate existing codes, Build a Better Block just
第二十四届 韩素音青年翻译奖竞赛译文
第二十四届韩素音青年翻译奖竞赛译文 汉译英： Language and social identity A man's language is actually inseparable with his social identity. I remember when I lived in Australia, a neighbor was to run for congress, he practiced his pronunciation every morning to make his words more enjoyable and cultivatable. Indeed, language is the sign of a man’s social identity, especially in the multi-ethnic, multicultural society. The so-called "identity", is also a kind of knowledge structure, which indicates the cultural background, the knowledge level and even the geographic location of the social group you are from. Language also affects the cognition to the relevant cultural. For example, a survey shows that the bilingual Chinese’s answers clearly show more kinds Chinese styles when asked about some questions on the conceptions of the culture in Chinese than in English. Interestingly, when Hong Kong and Macao people who speak Cantonese are asked about some questions on Chinese culture, religion and so on in Mandarin, their answers are often more closed to the Western expression ways than answers to the same questions asked in Cantonese. In fact, as for the Chinese learning foreign languages, most of them are not the true means of the so-called "bilingual people" but "bilingual users"; the latter emphasizes on language and expression levels, but the former on the thinking and living habits. However, this process is not static, but convertible. So, a language learner is actually learning a kind of social relation, which is he understands formed across time and space. Therefore, what he faces are not only the linguistic problems, but multiple, changing social identity problems.
第二十七届韩素音青年翻译比赛汉译英优秀奖的译文
保护古村落就是保护“根性文化” To Preserve “Ancient Villages”, to Protect the “Roots of Culture” 传统村落是指拥有物质形态和非物质形态文化遗产，具有较高的历史、文化、科学、艺术、社会、经济价值的村落。但近年来，随着城镇化快速推进，以传统村落为代表的传统文化正在淡化，乃至消失。对传统村落历史建筑进行保护性抢救，并对传统街巷和周边环境进行整治，可防止传统村落无人化、空心化。 “Traditional villages” refer to those with tangible and intangible cultural heritages and of high historic, cultural, scientific, artistic, social and economic value. But in recent years, traditional cultures represented by traditional villages have been fading away or even dying out with rapid urbanization. In order to prevent those villages from being uninhabited or hollowed out, we must protect historic buildings at risk there, restore the old streets and lanes, and renovate their surroundings. 古村落与其说是老建筑，倒不如说是一座座承载了历史变迁的活建筑文化遗产，任凭世事变迁，斗转星移，古村落依然岿然不动，用无比顽强的生命力向人们诉说着村落的沧桑变迁，尽管曾经酷暑寒冬，风雪雨霜，但是古老的身躯依然支撑着生命的张力，和生生不息的人并肩生存，从这点上说，沧桑的古村落也是一种无形的精神安慰。在城市进入现代化的今天，对待古村落的态度也就是我们对待文化的态度。一座古村落的被改造或者消失，也许很多人没有感觉出丢了什么，但是，历史遗产少了一座古老的古村落，就少了些历史文化痕迹，就少了对历史文化的触摸感，也就很容易遗忘历史，遗忘了历史，很难谈文化延承，同时失去的还有附加在古村落上的文化魂灵。看一个地方有没有文化底蕴，有没有文化割裂感，不仅要看辉煌灿烂的文物遗留，还可以从一座座古村落上感受出来，从古村落高大的厅堂、精致的雕饰、上等的用材，古朴浑厚、巧夺天工的建筑造型上感受出来。
“CATTI杯”第二十七届韩素音青年翻译奖竞赛-英译汉
英译汉竞赛原文： The Posteverything Generation I never expected to gain any new insight into the nature of my generation, or the changing landscape of American colleges, in Lit Theory. Lit Theory is supposed to be the class where you sit at the back of the room with every other jaded sophomore wearing skinny jeans, thick-framed glasses, an ironic tee-shirt and over-sized retro headphones, just waiting for lecture to be over so you can light up a Turkish Gold and walk to lunch while listening to Wilco. That’s pretty much the way I spent the course, too: through structuralism, formalism, gender theory, and post-colonialism, I was far too busy shuffling through my Ipod to see what the patriarchal world order of capitalist oppression had to do with Ethan Frome. But when we began to study postmodernism, something struck a chord with me and made me sit up and look anew at the seemingly blasécollege-aged literati of which I was so self-consciously one. According to my textbook, the problem with defining postmodernism is that it’s impossible. The difficulty is that it is so...post. It defines itself so negatively against what came before it – naturalism, romanticism and the wild revolution of modernism – that it’s sometimes hard to see what it actually is. It denies that anything can be explained neatly or even at all. It is parodic, detached, strange, and sometimes menacing to traditionalists who do not understand it. Although it arose in the post-war west (the term was coined in 1949), the generation that has witnessed its ascendance has yet to come up with an explanation of what postmodern attitudes mean for the future of culture or society. The subject intrigued me because, in a class otherwise consumed by dead-letter theories, postmodernism remained an open book, tempting to the young and curious. But it also intrigued me because the question of what postmodernism –what a movement so post-everything, so reticent to define itself – is spoke to a larger question about the political and popular culture of today, of the other jaded sophomores sitting around me who had grown up in a postmodern world. In many ways, as a college-aged generation, we are also extremely post: post-Cold War, post-industrial, post-baby boom, post-9/11...at one point in his famous essay, “Postmodernism, or the Cultural Logic of Late Capitalism,”literary critic Frederic Jameson even calls us “post-literate.”We are a generation that is riding on the tail-end of a century of war and revolution