2017年韩音素翻译竞赛英译汉原文
第4届韩素音青年翻译比赛英译汉原文及参考译文
The Blanket
Floyd Dell
Petey hadn’t really believed that Dad would be doing it—sending Granddad away. “Away” was what they were calling it. Not until now could he believe it of Dad.
But here was the blanket that Dad had that day bought for him, and in the morning he’d be going away. And this was the last evening they’d be having together. Dad was off seeing that girl he was to marry. He’d not be back till late, and they could sit up and talk.
It was a fine September night, with a silver moon riding high over the gully. When they’d washed up the supper dishes they went out on the shanty porch, the old man and the bit of a boy, taking their chairs. “I’ll get me fiddle,” said the old man, “and play ye some of the old tunes.” But instead of the fiddle he brought out the blanket. It was a big, double blanket, red, with black cross stripes.
33届韩奖英译汉赛题
THE DEEPEST HUMAN LIFE
We had the sky, up there, all speckled with stars, and we used to lay on our backs and look up at them, and discuss about whether they was made, or only just happened —Jim allowed they was made, but I allowed they happened; I judged it would have took too long to make so many. Jim said the moon could a laid them; well, that looked kind of reasonable, so I didn’t say nothing against it, because I’ve seen a frog lay most as many, so of course it could be done. We used to watch the stars that fell too, and see them streak down. Jim allowed they’d got spoiled and was hove out of the nest.
An ever-growing number of people have their view of the sky obstructed by the light pollution of our cities. Some go years without once gawking at the moon or the stars. It’s an apt metaphor of our whole human situation. There’s a haunting line by Kabir, the mysterious fifteenth-century Indian poet, a kind of mystical Mother Goose: “They squander their birth in isms.” He’s thinking of the few major religious traditions of his day, but the idea applies even more poignantly to our collection of religions, political affiliations, spiritualities, identities fabricated by marketers, and even theories constructed in philosophy departments. The glow of these beliefs, at their best, can guide us through life. But they often amount to a kind of light pollution. The feeling of possessing knowledge can be the worst enemy of the truth. Beliefs and theories, and the identities associated with them, are as indispensable and fascinating as politics, but they are, from the perspective of true philosophy, at worst impediments and at best starting and stopping points of a much larger journey, which involves going off into the darkness once in a while and taking a good long look at what shines above us.
2017年韩音素翻译竞赛英译汉原文
英译汉竞赛原文：
The Concep t of Intell igenc e in Cross-cultur al Perspe ctive s
[1] One of the positi ve outcom es from so much resear ch on the relati onshi p betwee n cultur e and intell igenc e is an expand ed view of what intell igenc e may be, and how it may be concep tuall y relate d to cultur e. This issueis intric ately intert wined with cross-cultur al resear ch on intell igenc e becaus e one of the possib le confou nding factor s in previo us studie s that docume ntedcultur al differ ences has been cultur al differ ences in the very concep t and meanin g of intell igenc e.
[2] Resear chers in this area have discov eredthat many langua ges have no word that corres ponds to our idea of intell igenc e. The closes t Mandar in equiva lent, for instan ce, is a Chines e charac ter that means“good brainand talent ed”. Chines e people oftenassoci ate this concep t with traits such as imitat ion, effort, and social respon sibil ity. Such traits do not consti tuteimport ant elemen ts of the concep t of intell igenc e for most Americ ans.
第十七届“韩素音青年翻译奖”赛(汉译英)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。
2020年第三十二届韩素音国际翻译大赛英译汉竞赛原文.pdf
Aesthetic Education and National Progress
[1] The diminution of emphasis on the arts and the humanities and the corresponding increased emphasis on business and STEM disciplines (Science, Technology, Engineering, and Math) has resulted in a normative conception of national progress that excludes aesthetic education. In this essay, I argue that aesthetic educators should challenge the normative understanding of national progress. (In the humanities, aesthetic educators typically are educators of English, foreign languages and literature, philosophy, art history and film studies.) To this end, I call attention to the writings of the French philosopher Germaine de Staël (1766-1817) because in the adaptation of her notion of progress lies possible hope for the future of the humanities and the arts.
第十七届韩素音翻译大赛英译汉部分原文[策划]
![第十七届韩素音翻译大赛英译汉部分原文[策划]](https://img.taocdn.com/s3/m/aac8e447ac02de80d4d8d15abe23482fb4da02c8.png)
第十七届韩素音翻译大赛英译汉部分原文
Beauty (excerpt)
Judging from the scientists I know, including Eva and Ruth, and those I’ve read about, you can’t pursue the laws of nature very long without bumping into beauty. “I don’t know if it’s the same beauty you see in the sunset,” a friend tells me, “but it feels the same.” This friend is a physicist, who has spent a long career deciphering what must be happening in the interior of stars. He recalls for me this thrill on grasping for the first time Dirac’s equations describing quantum mechanics, or those of Einstein describing relativity. “They’re so beautiful,” he says,” you can see immediately they have to be true. Or at least on the way toward trut h.” I ask him what makes a theory beautiful, and he replies, “Simplicity, symmetry, elegance, and power.”
沪江英语第一届翻译大赛初赛参考译文
沪江英语第一届翻译大赛初赛参考译文
沪江英语第一届翻译大赛初赛已经结束，感谢各位翻译学习者的关注和参与。大赛的初赛原文选自英国文豪莎士比亚的著名的十四行诗Sonnet 18: Shall I compare thee to a Summer's day （《能否把你比作夏日璀璨》）一段赏析片段。本次的初赛译文由口译名师韩刚老师提供，供大家参考！
【初赛原文】
This is definitely the most quoted line in all of English literature, so much so that you’ve probably see n it as a parody more often that you’ve seen i t written out straight —for example, ―Shall I compare thee to a bale of hay.‖ It’s one of the few poems that is just so cliché that, if a guy recited it to his girlfriend on a date, even the most love-sick of recipients would roll their eyes in disgust.
But when Shakespeare’s talking about ―love,‖ he’s not talking about romantic love or feminine beauty–the first 126 sonnets in Shakespeare’s work are generally understood to be addressed towards a man, and many of the surrounding pieces are actually encouraging procreation. Shakespeare isn’t wooing a beautiful woman; he’s telling a wealthy young ponz exactly what he
词汇运用(汉译英)
词汇运用（汉译英）
一．填空题（共22小题）
1．（2017•宿迁）There is a knife（刀）and some pens on Wang Jun's desk．【解答】答案：knife．
根据There is a﹣﹣（刀）and some pens on Wang Jun's desk，可知王俊的书桌上有一把小刀和一些钢笔．这里a+可数名词单数，knife，名词，小刀．故填knife．2．（2017•宿迁）Drivers should drive more slowly on rainy（有雨的）days．【解答】答案：rainy．
根据Drivers should drive more slowly on﹣﹣（有雨的）days．可知雨天司机应该开得慢些．这里修饰名词days应该用形容词形式，rainy，形容词，有雨的．故填rainy．3．（2017•宿迁）Audrey Hepburn is a born（天生的）actress．She is world famous．【解答】答案：born．
根据Audrey Hepburn is a﹣﹣（天生的）actress．She is world famous，可知奥黛丽•赫本是个天生的演员，她世界闻名．这里修饰名词actress，应该用形容词形式，born，形容词，天生的．故填born．
4．（2017•宿迁）Most people in China couldn't afford（买得起）cars twenty years ago．【解答】答案：afford．
第22届韩素音翻译大赛 英译汉 参考译文
隐藏在科技王国后的文学世界
当我还是一个“探索文学”的男孩，我曾想如果大街上每个人都熟知普鲁斯特、乔伊斯、T·E·劳伦斯、帕斯捷尔纳克和卡夫卡，那该多好。稍后我才明白平民大众对高雅文化有多么抵触。作为一个年轻的拓荒者，林肯读过普鲁塔克、莎士比亚和《圣经》，但是那时他是林肯。
后来，在中西部驾车、乘巴士或火车游历的时候，我经常去参观一些小城镇的图书馆。在爱阿华州基奥卡克县和密歇根州本顿港的图书馆里，我发现读者们都借阅普鲁斯特和乔伊斯的著作，甚至是斯威沃和安德烈·别雷的作品，D·H·劳伦斯也是他们的最爱之一。有时我会联想到上帝愿意放弃毁灭罪恶深重的索多玛城，只为了城里有十个义人。并不是说基奥卡克县和邪恶的索多玛城有任何相似之处，也不是说普鲁斯特笔下的夏吕斯男爵被引诱到密歇根本顿港定居。而是我似乎有种持久的民主的渴望——在最不可能的地方寻找高雅文化存在的证据。
我做小说作家已经有十几年了，而从一开始我就意识到这是个不太可取的职业。在二十世纪三十年代，一个芝加哥的旧邻居告诉我他写小说给通俗大众阅读。“邻居们都好奇为什么我不去找一份职业。他们看我总是到处闲逛，修剪树丛或者漆刷篱笆，而不是在工厂里工作。但我是一个作家，我的文章是卖给《商船队》小说期刊和《勇士骑兵》杂志的。”他十分愁闷地说，“他们不会认为那是一种职业。”他向我诉苦也许因为注意到我是个书呆子气的孩子，比较可能会同情他；又或者他是在告诫我不要特立独行。但那时候已经为时晚矣。
也是在一开始的时候，我就被警告小说已经接近了衰落阶段，就像城壁城市或者十字弓那样都是过时的事物。没有人喜欢和历史有分歧。奥尔斯瓦尔德·斯宾格勒是三十年代初最受广泛阅读的作家之一。他教育世人：我们疲倦老旧的文明已经非常接近终结，年轻人们应该避开文学和艺术，去拥抱机械化并成为工程师。
文学翻译
• 一、 小说的翻译 （一） 英语小说的文体特征 小说所具有的较具普遍性的风格特点: • 1） 语言的形象性 • 在情节描写中，作家崇尚具体形象，力避抽象演绎。与这一特点相伴的 词语特征是： （1） 准确。 （2） 多限定词、修饰词。这也是为了使 描述准确和具体。如D·H·劳伦斯的The Odour of Chrysanthemums 的开 头一句：The small locomotive engine, Number 4, came clanking, stumbling down from Selston with seven full wagons.(四号小火车 的车头拖着七节装满货物的车厢，从赛尔斯顿方向跌跌撞撞地开了过来 ，一路上发出叮叮咣咣的声响。) • 2） 人物语言的个性化 • 如马克· 吐温的The Adventures of Huckleberry Finn • "Hello, Jim, have I been asleep? Why didn't you stir me up?""Goodness gracious, is dat you, Huck? En you ain' dead-you ain' drownded-you's back agin? It's too good for true, honey, it is too good for true. Lemme look at you, chile ,lemme feel o'you…“(哈克与黑奴吉姆的对话 )
【从《春望》的英译看格律诗翻译的难度处理】春望一句一译
【从《春望》的英译看格律诗翻译的难度处理】春望
一句一译
中国素享“诗国”盛誉，在世界文学史上，中国诗歌独树一帜。尤其是唐诗、宋词、元曲，成为中国诗歌发展史上的3座丰碑。作为传承中华文明传统的重要方面，我国诗词创作自古以来就蓬勃发展，长盛不衰，犹如大江大河，浩浩荡荡，激浪千叠。从诗经、楚辞、汉赋，再到诗歌发展的高峰――唐诗、宋词、元曲，名垂青史的诗人和词家层出不穷，群星灿烂；传颂千古的名作万紫千红，浩如烟海。新中国成立后，由于鲁迅律体诗词的广泛传诵和毛泽东等老一代革命家的诗词的公开发表，旧体诗词再领诗坛风骚。尤其是国家实行改革开放以来，曾一度走向低谷的格律诗词，在全国范围内迅猛复苏。诗会诗社，如雨后春笋，纷纷成立；新人新作，层出不穷。吟诵诗词已在全国蔚然成风。闻一多先生曾经说过：“唐贤读破三千纸，勒马回缰作旧诗。”鉴于诗歌在世界文化交流中所起的重要作用，汉诗英译就显得尤为重要。几个世纪以来，唐诗、宋词、元曲不断被翻译介绍到国外，既弘扬了中国文化，又增进了西方人对东方文明的了解，让世界各国人民为我国光辉灿烂的诗篇所倾倒。
然而，就翻译而言，中国诗词却难以转化为别种语言，尤其是中国诗词中的韵式、平仄、对仗格律，在译语中难以体现。原本优美的诗篇，译成外文却索然无味。闻一多先生说，中文的“浑金璞玉”，移至英文里，就变成浅薄庸琐。他认为诗歌是经不起翻译的。诗人卞之琳也说：“诗是无法翻译的，不能从一种语言译成另一种语言”（《诗词翻译的艺术》）。一首优美的汉语格律诗，译成外文后便会失去原诗铿锵的节奏、和谐的韵律、严谨的对仗，原诗的意境也会变得模糊不清。这不仅是因为文化差异造成了转换的困难，也因为译者（尤其是外国
第28届韩素音翻译比赛汉译英原文和参考译文(下)
韩素音青年翻译奖竞赛 | 译文评析（下） 原创： 中国译协 中国翻译协会 2017-01-10
第28届韩素音青年翻译奖竞赛
参考译文及评析—（下）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。
“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.
- 1、下载文档前请自行甄别文档内容的完整性，平台不提供额外的编辑、内容补充、找答案等附加服务。
- 2、"仅部分预览"的文档,不可在线预览部分如存在完整性等问题,可反馈申请退款(可完整预览的文档不适用该条件!)。
- 3、如文档侵犯您的权益，请联系客服反馈,我们会尽快为您处理(人工客服工作时间：9:00-18:30)。
英译汉竞赛原文：
The Concept of Intelligence in Cross-cultural Perspectives
[1] One of the positive outcomes from so much research on the relationship between culture and intelligence is an expanded view of what intelligence may be, and how it may be conceptually related to culture. This issue is intricately intertwined with cross-cultural research on intelligence because one of the possible confounding factors in previous studies that documented cultural differences has been cultural differences in the very concept and meaning of intelligence.
[2] Researchers in this area have discovered that many languages have no word that corresponds to our idea of intelligence. The closest Mandarin equivalent, for instance, is a Chinese character that means “good brain and talented”. Chinese people often associate this concept with traits such as imitation, effort, and social responsibility. Such traits do not constitute important elements of the concept of intelligence for most Americans.
[3] African cultures provide a number of examples. The Baganda of East Africa use the word obugezi to refer to a combination of mental and social skills that make a person steady, cautious, and friendly. The Djerma-Songhai in West Africa use the term akkal, which has an even broader meaning – a combination of intelligence, know-how, and social skills. Still another society, the Baoule, uses the term n’glouele, which describes children who are not only mentally alert but also willing to volunteer their services without being asked.
[4] Because of the enormous differences in the ways cultures define intelligence, it is difficult to make valid comparisons from one society to another. That is, different cultures value different traits (their definition of “intelligence”) and have divergent views concerning which traits are useful in predicting future important behaviors (also culturally defined). People in different cultures not only disagree about what constitutes intelligence but also about the proper way to demonstrate those abilities. In mainstream North American society, individuals are typically rewarded for displaying knowledge and skills. This same behavior may be considered improper, arrogant, or rude in societies that stress personal relationships, cooperation, and modesty.
[5] These differences are important to cross-cultural studies of intelligence because successful performance on a task of intelligence may require behavior that is considered immodest and arrogant in Culture A (and therefore only reluctantly displayed by members of Culture A)but desirable in Culture B (and therefore readily displayed by members of Culture B). Clearly, such different attitudes toward the same behavior could lead researchers to draw inaccurate conclusions about differences in intelligence between Culture A and Culture B.
[6] Another reason it is difficult to compare intelligence cross-culturally is that tests of intelligence often rely on knowledge that is specific to a particular culture; investigators based in that culture may not even know what to test for in a different culture. For example, one U.S. intelligence test contains the following question: “How does a violin resemble a piano?” Clearly, this question assumes prior knowledge about violins and pianos –quite a reasonable expectation for middle-class Americans, but not for people from cultures that use different musical instruments.
[7] Our expanding knowledge about cultural differences in the concept of intelligence has had important ramifications for our theoretical understanding of intelligence in mainstream American psychology as well. Although traditional thinking and reasoning abilities have dominated views of intelligence in the past, in recent years psychologists have begun to turn their attention to other possible aspects of intelligence. Until very recently, for example, creativity was not considered a part of intelligence; now, however, psychologists are increasingly considering this important human ability as a type of intelligence. Other aspects of intelligence are also coming to the forefront. A psychologist has suggested that there are really seven different types of intelligence: logical mathematical, linguistic, musical, spatial, bodily kinesthetic, interpersonal, and intrapersonal. According to this scheme, not only do the core components of each of these seven types of intelligence differ, but so do some sample end-states (such as mathematician versus dancer). His theory of