英汉汉英实用翻译教程

一、汉译英部分

1.道可道，非常道；名可名，非常名。

•Tao Te Ching - The Way of Life - The Wisdom of Ancient China

•The tao that can be described is not the eternal Tao.

•The name that can be spoken is not the eternal Name.

The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names.

2.子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”

•The Master "Is it not pleasant to learn with a constant perseverance and application?

•"Is it not delightful to have friends coming from distant quarters?

•"Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

•The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”

The philosopher Tsang said, "I daily examine myself on three points:-whether,in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."

3. 子曰：“不患人之不己知，患不知人也。”

...子曰：“学而不思则罔，思而不学则殆。”

The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."

…The Master said, "Learning without thought is labor lost; thought without learning is perilous."

子曰：“温故而知新，可以为师矣。”

The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."

4. 古之学者必有师。师者，所以传道受业解惑也。人非生而知之者，孰能无惑？惑而不从师，其为惑也，终不解矣。生乎吾前，其闻道也，固先乎吾，吾从而师之；生乎吾后，其闻道也，亦先乎吾，吾从而师之。吾师道也，夫庸知其年之先后生于吾乎？是故无贵无贱，无长无少，道之所存，师之所存也。

In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine, impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since

what I desire to learn is the doctrine, why should I care whether he was born before or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher.

5.子曰：“三军可夺帅也，匹夫不可夺志也。”

The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him."

6.子贡问为仁。子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”

Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

二、英译汉部分

1.One of the most salient features of our culture is that there is so much bullshit. Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern, or attracted much sustained inquiry. In consequence, we have no clear nderstanding of what bullshit is, why there is so much of it, or what functions it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, we have no theory. I propose to begin the evelopment of a theoretical understanding of bullshit, mainly by providing some tentative and exploratory philosophical analysis. I shall not consider the rhetorical uses and misuses of bullshit. (On Bullshit)

其中最显著的特点就是我们的文化有这么多废话。每个人都知道这一点。我们每个人都贡献自己的份额。但我们倾向于选择情况是理所当然的。大多数人都相当自信的识别能力的废话,避免陷入。所以,这种现象不是故意引起了极大的关注,或引起了很大的持续的询价,则甚为感自觉发展对什么是我们。换句话说,我们没有理论。我建议开始理论的发展,了解胡说,主要通过提供一些尝试性和探索哲学分析。我不认为修辞的用途和误用的废话。(废话)

2. IT WAS the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way- in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only.