翻译

随着全球化进程的加速、我国加入世界贸易组织，中外交流日趋频繁。

翻译，作为沟通中外交流的桥梁，正在我国社会生活的各领域发挥越来越重要的作用。

值此之际，中国译协《中国翻译》编辑部、中国人民大学外国语学院将联合举办第二十届韩素音青年翻译奖竞赛。

参赛原文见本期，具体参赛规则如下：
一、本届竞赛分别设立英译汉和汉译英两个奖项，参赛者可任选一项或同时参加两项竞赛。

二、《中国翻译》2008年第1期刊登参赛规则、参赛原文和参赛券(复印件有效)。

三、参赛者年龄：44岁以下(1964年以后出生)。

四、参赛译文须独立完成，杜绝抄袭现象，一经发现，将取消参赛资格。

五、参赛译文请用电脑打印或用稿纸(有单位名称抬头的译文稿纸无效)誊写清楚。

译文前加一封面，将填好的参赛券剪贴在此封面上(请勿贴在信封上)。

译文正文内请勿书写译者姓名、地址等个人信息，参赛译文内如涉及任何参赛者个人信息，将被视为无效译文。

每项参赛译文一稿有效，恕不接收修改稿。

六、参赛截止日期：请参赛者于2008年5月31日以前(以寄出日邮戳为准)将参赛译文挂号寄至：北京市阜外百万庄大街24号《中国翻译》编辑部，邮编：100037，请在信封上注明：“参赛译文”字样，中国人民大学外国语学院不接收参赛译文。

七、参赛者在交寄参赛译文的同时，交寄报名费40元，如同时参加两项竞赛，请交报名费80元。

汇款地址：北京市阜外百万庄大街24号《中国翻译》编辑部，邮编：100037。

请在汇款单附言上注明“参赛报名费”字样。

未交报名费的参赛译文无效。

八、本届竞赛设一、二、三等奖和优秀奖若干名，授予一、二、三等奖获得者奖金、证书和纪念品，授予优秀奖获得者证书和纪念品。

2008年第6期(11
月15日出版)《中国翻译》杂志将公布竞赛结果。

九、将于2008年秋天在北京举行本届竞赛颁奖典礼，竞赛获奖者将被邀请参加颁奖典礼。

十、竞赛联系地址：北京市阜外百万庄大街24号《中国翻译》编辑部
邮编：100037，电话：(010)68327209，68995956，传真：(010)68995951
电子信箱：ctjtac@
第二十届韩素音青年翻译奖竞赛评审委员会
2008年1月
参赛券（请沿虚线剪下，贴在译文前加的封面上）
（参赛券复印有效）
－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－－
第二十届韩素音青年翻译奖竞赛参赛原文
英译汉部分：
Philosophy vs. Emerson (Excerpt)
“HE is,” said Matthew Arnold of Emerson,“the friend and aider of those who would live in the spirit.” These well-known words are perhaps the best expression of the somewhat vague yet powerful and inspiring effect of Emerson,s courageous but disjointed philosophy.
Descended from a long line of New England ministers, Emerson, finding himself fettered by even the most liberal ministry of his day, gently yet audaciously stepped down from the pulpit and, with little or no modification in his interests or utterances, became the greatest lay preacher of his time. From the days of his undergraduate essay upon “The Present State of Ethical Philosophy” he continued to be preoccupied with matters of conduct: whatever the object of his attention—an
ancient poet, a fact in science, or an event in the morning newspaper—he contrives to extract from it a lesson which in his ringing, glistening style he drives home as an exhortation to a higher and more independent life.
Historically, Emerson marks one of the largest reactions against the Calvinism of his ancestors. That stern creed had taught the depravity of man, the impossibility of a natural, unaided growth toward perfection, and the necessity of constant and anxious effort to win the unmerited reward of being numbered among the elect. Emerson starts with the assumption that the individual, if he can only come into possession of his natural excellence, is the most godlike of creatures. Instead of believing with the Calvinist that as a man grows better he becomes more unlike his natural self (and therefore can become better only by an act of divine mercy), Emerson believes that as a man grows in excellence he becomes more like his natural self. It is common to hear the expression, when one is deeply stirred, as by sublime music or a moving discourse: “That fairly lifted me out of myself.” Emerson would have said that such influences lift us into ourselves.
For one of Emerson’s most fundamental and frequently recurring ideas is that of a “great nature in which we rest as the earth lies in the soft arms of the atmosp here,” an “Over-Soul, within which every man’s particular being is contained and made one with all other,”which “evermore tends to pass into our thought and hand and become wisdom and virtue and power and beauty.”This is the incentive—the sublime incentive of approaching the perfection which is ours by nature and by divine intention—that Emerson holds out when he asks us to submit us to ourselves and to all instructive influences.
Nature, which he says“is loved by what is best in us,”is all about us, inviti ng our perception of its remotest and most cosmic principles by surrounding us with its simpler manifestations.“A man does not tie his shoe without recognizing laws which bind the farthest regions of nature.”Thus man “carries the world in his head.” Whethe r he be a great scientist, proving by his discovery of a sweeping physical law that he has some such constructive sense as that which guides the universe, or whether he be a poet beholding trees as“imperfect men,”who“seem to bemoan their imprisonment, root ed in the ground,”he is being brought into his own by perceiving “the virtue and pungency of the influence on the mind of material objects, whether inorganic or organized.”
Ranging over time and space with astonishing rapidity and binding names and things together that no ordinary vision could connect, Emerson calls the Past also to witness the need of self-reliance and a steadfast obedience to intuition.The need of such independence, he thought, was particularly great for the student, who so easily becomes overawed by the great names of the Past and reads “to believe and take for granted.”This should not be, nor can it be if we remember what we are. When we sincerely find, therefore, that we cannot agree with the Past, then, says Emerson, we must break with it, no matter how great the prestige of its messengers.
But often the Past does not disappoint us; often it assists us in our quest to become our highest selves. For in the Past there have been many men of genius; and, inasmuch as the man of genius has come nearer to being continually conscious of his relation to the Over-Soul, it follows that the genius is actually more ourselves than we are. So we often have to fall back upon more gifted souls to interpret for us what we mean but cannot say. Any supreme triumph of expression, therefore, should arouse in us not humility, still less discouragement, but renewed consciousness that “one nature wrote and the same reads.”So it is in travel or in any other form of contact with the Past: we cannot derive any profit or see any new thing except we remember that “the world is nothing, the man is all.”
Similar are the uses of Society. More clearly than in Nature or in the Past, we see in certain other people such likeness to ourselves, and receive from the perception o f that likeness such inspiration, that a real friend “may well be reckoned the masterpiece of nature.”Yet elsewhere Emerson has more than once urged us not to be “too much acquainted”: all our participation in the life of our fellows, though rich with courtesy and sympathy, must be free from bending and copying. We must use the fellowship of Society to freshen, and never to obscure,“the recollection of the grandeur of our destiny.”
Such, in some attempt at an organization, are a few of Emerson, s favorite ideas, which occur over and over again, no matter what may be the subject of the essay. Though Emerson was to some degree identified, in his own time, with various movements which have had little or no permanent effect, yet as we read him now we find extraordinarily little that suggests the limitations of his time and locality. Often there are whole paragraphs which if we had read them in Greek would have seemed Greek. The good sense which kept him clear of Brook Farm because he thought Fourier “had skipped no fact but one, namely life,”kept him clear from many similar departures into matters which the twenty-first century will probably not remember. This is as it should be in the essay, which by custom draws the subject for its “dispersed meditations”from th e permanent things of this world, such as Friendship, Truth, Superstition, and Honor. One of Emerson, s sources of strength, therefore, is his universality.
Another source of Emerson, s strength is his extraordinary compactness of style and his range and unexpectedness of illustration. His gift for epigram is, indeed, such as to make us long for an occasional stretch of leisurely commonplace. But Emerson always keeps us up—not less by his memorable terseness than by his startling habit of illustration. He loves to dart from the present to the remotest past, to join names not usually associated, to link pagan with Christian, or human with divine, in single rapid sentences, such as that about“Scipio, and the Cid, and Sir Philip Sidney, and Washington, and every pure and valiant heart, who worshiped Beauty by word or by deed.”
If, in spite of all these admirable qualities, Emerson, s ideas seem too vague and unsystematic to satisfy those who feel that they could perhaps become Emersonians if there were only some definite articles to sign, it must be remembered that Emerson wishes to develop independence rather than apostleship, and that when men revolt from a system because they believe it to be too definite and oppressive, they are likely to go to the other extreme. That Emerson did go so far toward this extreme identifies him with a period notable for its enthusiastic expansion of thought. That he did not systematize or restrict means that he was obedient to the idea that what really matters is not that by exact terminology, clever tactics and all the niceties of reasoning a system of philosophy shall be made tight and impregnable for others to adopt, but rather that each of us may be persuaded to hitch his own particular wagon to whatever star for him shines brightest.
汉译英部分：
父爱的尺度（节选）
1924年，美国总统卡尔文·柯立芝建议把父亲节作为一个全国性的节日，以便“在父亲和子女间建立更亲密的关系，并且使父亲铭记自己应尽的全部责任”。

1972年，尼克松总统正式签署了建立父亲节的议案。

后来，这一节日逐渐流传到世界各地。

如今，历来重视亲子关系、强调父亲教养责任的中国城市人群，也潜移默化地接受了这个“洋节”。

以独生子女为养育对象的中国式核心家庭类似无限责任公司，父母对子女的前途命运负无限责任。

“子不教，父之过”，子女的贤愚、得失、功过牵连其父。

父亲不但要负经济、道德等方面的连带责任，而且要被社会和家庭全方位地追究“领导责任”。

对独生子女教育成功的收益不可预期，但教育失败的机会成本却是百分之百。

因此，父亲是儿女的标杆——尺度，这个“尺度”的分寸很难把握。

父亲雅称“家严”，中国传统文化、礼教、风俗已经对父爱角色作了准确、详尽、合理的定位。

“父道尊，母道亲”。

父亲必须保持应有的尊严，必须自尊，才能获得家庭的尊重，然后才能保持并实施家庭教育第一责任人的尊严。

“君不正，臣投外国，父不正，子奔他乡”。

就是说，父亲必须以身作则，否则，无法团结教育子女，履行父亲的管教责任，甚至可能导致父子反目、离心离德。

严父慈母是父母亲分别担当的固有角色，严格、严厉、严肃是父亲的应有风格。

但有的父亲把一个“严”字衍化为棍棒教育、打骂教育。

我从禅宗教育中得到一些启示，“棒喝”的宗旨是刺激、提醒、指点、点化，目的是开悟增慧，而不是压服，更不是展示家长威风。

所以，一个称职的父亲重在见识高低，不在脾气大小，不要高人一等，关键是要高人一筹，做孩子的启蒙老师，做孩子的精神向导。

父母无不望子成龙、成凤，并为此不惜一切代价。

的确，许多子女受家庭影响，子承父业、光前裕后，成为父母一样的人或父母期望的人，而也有相当多的子女没有实现父母的梦想，没有到达父母的期望值，甚至走向父母愿望的反面。

俗话说：“老子英雄儿好汉，老子卖葱儿卖蒜”；“兵家儿早识刀枪”。

但俗话也说：“父母难保子孙贤”。

说到底，家庭教育也有一个因材施教的问题，给孩子以选择发展道路的自由，让他们根据自己兴趣爱好特长做好他自己。

人各有志，不必强求，对儿女也是如此。

西方教育理念强调亲情、呵护、鼓励。

中国传统教育理念是“严”在其表，爱在其里。

中国式“家严”是父子互动的一种外在动作，慈爱是核心，爱护是目的。

俗话说：“父不慈，子不孝”。

父亲不慈爱，不负责，所以孩子不出色、不优秀，也不孝敬、依恋父亲。

但是，“父母爱如虎，爱谁谁受苦”，对孩子无原则的表扬、鼓励，过度的溺爱、放纵，有可能培养一个无知无能、无所事事、愚钝麻木、胸无大志的庸子，也有可能培养一个目中无人、狂妄自大、无法无天的逆子。

所以，严与慈的尺度很难把握，过严压抑个性，过慈助长恶习。

“可怜天下父母心”。

做一个合格的父亲岂止是一门学问，实在是一场严峻的考验，是一场漫长的高难度综合考试。