第24届韩素英翻译大赛译文
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。
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.[3] Africa n cultur es provid e a number of exampl es. The Bagand a of East Africa use the word obugez i to referto a combin ation of mental and social skills that make a person steady, cautio us, and friend ly. The Djerma-Songha i in West Africa use the term akkal, whichhas an even broade r meanin g – a combin ation of intell igenc e, know-how, and social skills. Stillanothe r societ y, the Baoule, uses the term n’glouel e, whichdescri bes childr en who are not only mental ly alertbut also willin g to volunt eer theirservic es withou t beingasked.[4] Becaus e of the enormo us differ ences in the ways cultur es define intell igenc e, it is diffic ult to make validcompar isons from one societ y to anothe r. That is, differ ent cultur es valuediffer ent traits (theirdefini tionof “intell igenc e”) and have diverg ent viewsconcer ningwhichtraits are useful in predic tingfuture import ant behavi ors (also cultur allydefine d). People in differ ent cultur es not only disagr ee aboutwhat consti tutes intell igenc e but also aboutthe proper way to demons trate thoseabilit ies. In mainst reamNorthAmeric an societ y, indivi duals are typica lly reward ed for displa yingknowle dge and skills. This same behavi or may be consid eredimprop er, arroga nt, or rude in societ ies that stress person al relati onshi ps, cooper ation, and modest y.[5] Thesediffer ences are import ant to cross-cultur al studie s of intell igenc e becaus e succes sfulperfor mance on a task of intell igenc e may requir e behavi or that is consid eredimmode st and arroga nt in Cultur e A (and theref ore only reluct antly displa yed by member s of Cultur e A)but desira ble in Cultur e B (and theref ore readil y displa yed by member s of Cultur e B). Clearl y, such differ ent attitu des toward the same behavi or couldlead resear chers to draw inaccu rateconclu sions aboutdiffer ences in intell igenc e betwee n Cultur e A and Cultur e B.[6] Anothe r reason it is diffic ult to compar e intell igenc e cross-cultur allyis that testsof intell igenc e oftenrely on knowle dge that is specif ic to a partic ularcultur e; invest igato rs basedin that cultur e may not even know what to test for in a differ ent cultur e. For exampl e, one U.S. intell igenc e test contai ns the follow ing questi on: “How does a violin resemb le a piano?” Clearl y, this questi on assume s priorknowle dge aboutviolin s and pianos–quitea reason ableexpect ation for middle-classAmeric ans, but not for people from cultur es that use differ ent musica l instru ments.[7] Our expand ing knowle dge aboutcultur al differ ences in the concep t of intell igenc e has had import ant ramifi catio ns for our theore tical unders tandi ng of intell igenc e in mainst reamAmeric an psycho logyas well. Althou gh tradit ional thinki ng and reason ing abilit ies have domina ted viewsof intell igenc e in the past, in recent yearspsycho logis ts have begunto turn theirattent ion to otherpossib le aspect s of intell igenc e. Untilvery recent ly, for exampl e, creati vitywas not consid ereda part of intell igenc e; now, howeve r, psycho logis ts are increa singl y consid ering this import ant humanabilit y as a type of intell igenc e. Otheraspect s of intell igenc e are also coming to the forefr ont. A psycho logis t has sugges ted that thereare really sevendiffer ent typesof intell igenc e: logica l mathem atica l, lingui stic,musica l, spatia l, bodily kinest hetic, interp erson al, and intrap erson al. Accord ing to this scheme, not only do the core compon entsof each of theseseventypesof intell igenc e differ, but so do some sample end-states(such as mathem atici an versus dancer). His theory of multip leintell igenc es has broade ned our unders tandi ng of intell igenc e to includ e otherareasbeside s “book smarts”.[8] Perhap s the fieldis coming to realiz e that intell igenc e in its broade st sensemay be more aptlydefine d as “the skills and abilit ies necess ary to effect ively accomp lishcultur al goals”. If your cultur e’s goals,for exampl e, involv e succes sfull y pursui ng a profes siona l occupa tionwith a good salary in orderto suppor t yourse lf and your family, that cultur e will foster a view of intell igenc e that incorp orate s cognit ive and emotio nal skills and abilit ies that allowfor pursui ng such an occupa tion. Thoseskills and abilit ies may includ e deduct ive reason ing, logica l though t, verbal and mathem atica l skills– the sortsof skills that are foster ed in contem porar y Americ an cultur e. If your cultur e’s goals,howeve r, focusmore on the develo pment and mainte nance of succes sfulinterp erson al relati onshi ps, workin g with nature, or huntin g and gather ing, intell igenc e will more aptlybe viewed as the skills and abilit ies relate d to such activi ties.[9] On one level,theref ore, people of all cultur es sharea simila r view of intell igenc e –a catcha ll concep t that summar izesthe skills and abilit ies necess ary to live effect ively in one’s cultur e. At the same time, howeve r, cultur al differ ences natura lly existbecaus e of differ ences in how cultur es define goalsand skills and abilit ies needed to achiev e thosegoals.Future resear ch will need to delveinto thesedual proces ses, search ing for common aliti es as well as differ ences across cultur es and explor ing what contex tualvariab les affect intell igenc e-relate d behavi ors, and why.[10] Awaren ess of cultur al differ ences in intell igenc e raises diffic ult questi ons concer ningtestin g and the use of test scores. Should bias in testin g be elimin atedat the expens e of the predic tivevalidi ty of the test? Many educat ional instit ution s and busine ss organi zatio ns todayface this diffic ult questi on, whichis compou ndedby legalramifi catio ns and the consta nt threat of litiga tion. Perhap s we need to give consid erati on to yet anothe r aspect of intell igenc e – that is, our attitu des regard ing intell igenc e. A cross-cultur al unders tandi ng of differ ences in the defini tions and proces ses of intell igenc e should help to deepen our apprec iatio n and respec t for cultur es differ ent from our own, and help us to find simila ritie s as well as differ ences amongpeople.。
韩素音英语竞赛24-27届原文
―CATTI杯‖第二十七届韩素音青年翻译奖竞赛英译汉竞赛原文：The Posteverything GenerationI 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 blasé college-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 itactually 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 fa mous 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 that toppled civilizations, overturned repressive social orders, and left us with more privilege and opportunity than any other society in history. Ours could be an era to accomplish anything.And yet do we take to the streets and the airwaves and say ―here we are, and this is what we dema nd‖? Do we plant our flag of youthful rebellion on the mall in Washington and say ―we are not leaving until we see change! Our eyes have been opened by our education and our conception of what is possible has been expanded by our privilege and we demand a better world because it is our right‖? It would seem we do the opposite. We go to war without so much as questioning the rationale, we sign away our civil liberties, we say nothing when the Supreme Court uses Brown v. Board of Education to outlaw segregation, and we sit back to watch the carnage on the evening news.On campus, we sign petitions, join organizations, put our names on mailing lists, make small-money contributions, volunteer a spare hour to tutor, and sport an entire wardrobe‘s worth of Live S trong bracelets advertising our moderately priced opposition to everything from breast cancer to global warming. But what do we really stand for? Like a true postmodern generation we refuse to weave together an overarching narrative to our own political consciousness, to present a cast of inspirational or revolutionary characters on our public stage, or to define a specific philosophy. We are a story seemingly without direction or theme, structure or meaning –a generation defined negatively againstwhat ca me before us. When Al Gore once said ―It‘s the combination of narcissism and nihilism that really defines postmodernism,‖ he might as well have been echoing his entire generation‘s critique of our own. We are a generation for whom even revolution seems trite, and therefore as fair a target for blind imitation as anything else. We are the generation of the Che Geuvera tee-shirt.Jameson calls it ―Pastiche‖ –―the wearing of a linguistic mask, speech in a dead language.‖ In literature, this means an author s peaking in a style that is not his own – borrowing a voice and continuing to use it until the words lose all meaning and the chaos that is real life sets in. It is an imitation of an imitation, something that has been re-envisioned so many times the original model is no longer relevant or recognizable. It is mass-produced individualism, anticipated revolution. It is why postmodernism lacks cohesion, why it seems to lack purpose or direction. For us, the post-everything generation, pastiche is the use and reuse of the old clichés of social change and moral outrage – a perfunctory rebelliousness that has culminated in the age of rapidly multiplying non-profits and relief funds. We live our lives in masks and speak our minds in a dead language – the language of a society that expects us to agitate because that‘s what young people do. But how do we rebel against a generation that is expecting, anticipating, nostalgic for revolution?How do we rebel against parents that sometimes seem to want revolution more than we do? We don‘t. We rebel by not rebelling. We wear the defunct masks of protest and moral outrage, but the real energy in campus activism is on the internet, with websites like . It is in the rapidly developing ability to communicate ideas and frustration in chatrooms instead of on the streets, and channel them into nationwide projects striving earnestly for moderate and peaceful change: we are the generation of Students Taking Action Now Darfur; we are the Rock the V ote generation; the generation of letter-writing campaigns and public interest lobbies; the alternative energy generation.College as America once knew it –as an incubator of radical social change –is coming to an end. To our generation the word ―radicalism‖ evokes images of al Qa eda, not the Weathermen. ―Campus takeover‖ sounds more like Virginia Tech in 2007 than Columbia University in 1968. Such phrases are a dead language to us. They are vocabulary from another era that does not reflect the realities of today. However, the technological revolution, the revolution, the revolution of the organization kid, is just as real and just as profound as the revolution of the 1960‘s – it is just not as visible. It is a work in progress, but it is there. Perhaps when our parents finally stop pointing out the things that we arenot, the stories that we do not write, they will see the threads of our narrative begin to come together; they will see that behind our pastiche, the post generation speaks in a language that does make sense. We are writing a revolution. We are just putting it in our own words.汉译英竞赛原文：保护古村落就是保护―根性文化‖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。
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。
“韩素音青年翻译奖”竞赛汉译英之体感
【 关键 词 】 “ 韩素音青年翻译 奖”竞赛 ；汉译英
自改革 开放以来 ， 我 国和世界其他地 区间接触 日益频繁 ， 作为沟通 、交 流桥梁的翻译工作者在其 中扮演 的角色越来越 重要 。为培养更 多 “ 高层次 、应用型 、专业性 口笔译 人才” 。 我 国也定期举办 各类 型的翻译大赛 ，鼓励更 多优 秀的人才投 身到翻译领域 中来 ，为社会主义现代化建设 服务 。“ 韩素音 ” 青年翻译奖竞赛 即为其 中的焦点赛 事之 一。笔者作为 Ｍ Ｔ Ｉ 专 业 的一名研究 生 ，参加了今年第二十五届 “ 韩 素音”翻译大 赛 。本文 回忆 了笔者 在参 加该项赛事 中 ，翻译 的全过程 ，并 由此得 出的一些 体会 ，旨在能够加深 自己对 翻译 的理解 ，升 华 、提高 自身 的翻泽能力 。 “ 韩素 音青年翻译奖”竞赛 由来 “ 韩 素音青年 翻译奖 ”竞赛前 身为 《 中国翻译 》编辑 部 １ ９ ８ ６年 开始每年定期举办 的 “ 青 年有奖翻译 比赛 ” 。１ ９ ８ ９年 ３月 ， 英籍华裔 ， 韩 素音 女士前来 我国访 问期间 ， 与 当时 《 中 国翻译 》杂 志主编叶君健会面 时 ，得 知了国 内正在举办这一 青年翻译赛事 。 作为一名非常支持 中国翻译事业 的爱 国人士 ， 韩素影女 士当即表示 愿意 出资一笔赞助 基金来 使这项充满意 义 的活动更好 的开展 下去 。后 经商议 ， 《中国翻译 》杂 志决 定用这笔基金设立 “ 韩素音青年翻译奖” ， 此后每年举办的 “ 韩 素音青年翻译奖 ”竞赛 ，由此诞生 。
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二 、 翻 译 过 程 回 顾
第二十五届 “ 韩素音青年 翻译 奖”竞赛 的汉译英原文名 为《 传 统百货 会否成 为 “ 消 失的行业 ” 》 ，全 文字数 ９ １ ９ 字， 文章讲述 了传统 百货面临 的挑 战及未来 发展 的对策 ，是一个 典型 的应用 型文本。笔者在翻译过程 中 ，依 次经过了译前准 备一翻译—译 后检查 ，三个 阶段 。译前 准备 阶段 ，笔者在通 读全文 的基础上 ， 首先找 出文 中专业词汇 ， 如“ 传统百货 ” 、 “ 电 商营销 ” 、 “ 同业竞争 ” 、 “ 线上线下一体化 ” 、 “ 差异化竞争 ” 、 “ 商 业模式 ” 、“ 实体 店”等 ； 其次 ，把握整篇 文章的脉络 ，理清 句与句之 间 ，段 与段之间的 内在逻辑关 系 ； 再次 ，读完全文 后 ，通过 网络查 找相关的平行文本 ，熟悉其行 文 、用词等习 惯 ，参考相关 已有 的专业术语 翻译 ，并作好 记录。进 入到动 手翻译 阶段 ， 有 了前 期的准备工作 ， 为这一 阶段 的翻译做 了 很好的铺垫 。最后一个 阶段是译后检查 ， 笔者在译完初稿后 ， 首先抛开原 文 ，通读译文 ，修改不通顺 的地方 ，以求行文流 畅； 其次 ，对个人觉 得欠妥的用词 ，语句 ，与同学 、导师协 商之后进行 了修改 。 三、翻译体感 翻译— —仁者见仁 ，智者见智 。 笔 者最大的感触是对于翻译而言 ， 仁者见仁 ， 智者见智 。 译完文章后 ，笔者将译文发给湖南大学 、湖南师 范大学 、广 东外语外贸大学在读 翻译研究生批改 ， 他们提 出的宝贵 意见 ， 非常值得参考 。 但 同时也发现 了每个人 的修改 意见都不 一样 ， 笔者试着将 每个 修改人的意见用不 同颜 色的笔标 出 ，惊奇 的 发现整片译 文接 近百分之六十左右都是修 改过的 ，其 中有着 短语搭配 的不 同意见 ， 句子不 同次序 ， 修饰性词语 ， 如形容词 、 副词 的不 同用词 ，动名词 、过去分词 的用法 ，时态等 ，就连 同一处地方都 出现了好几种修改意见 。虽然 一篇 文章被修改
第23届韩素音青年翻译奖竞赛汉译英原文
汉译英竞赛原文：摩天大楼指数——如影随形的经济危机作为一种以巨大的经济力量为支撑的建筑物，摩天大楼常被民众和政客视为展示经济繁荣、社会进步的标志。
有些经济学家则持完全相反的看法，认为摩天大楼的出现，特别是摩天大楼的纪录被刷新，往往预示着经济即将衰退。
“高楼建成之日，即是市场衰退之时”，这是德意志银行的证券分析师安德鲁·劳伦斯于1999年发表的判言。
2006年2月15日，雷曼兄弟公司在北京召开全球经济会议，其全球首席经济学家卢埃林向我国客户提及“摩天大楼指数”的预言：“如果全球有发生经济危机的可能性，那很可能会在2007年或2008年。
”雷曼的首席经济学家预见了2007年到2008年的经济危机，但却不曾想到，雷曼的百年基业正是在这场危机中化为泡影。
对于经济而言，摩天大楼是荣耀还是诅咒？其与经济危机之间是否真的存在这样密切的联系呢？1999年，安德鲁·劳伦斯经过研究验证了摩天大楼与经济危机的关联，并将这种关联称为“摩天大楼指数”。
每一幢刷新世界纪录的摩天大楼的崛起，往往都伴随着经济的衰退。
自20世纪初以来，全球共出现了四轮摩天大楼热，而每一次，都伴随着经济危机或金融动荡。
20世纪20年代，美国经济转好，证券市场再度空前繁荣，民用、商用房产建设高歌猛进。
这期间，三座刷新纪录的摩天大楼先后兴建。
纽约的华尔街40号、克莱斯勒大厦和帝国大厦相继于1929年至1931年的三年中落成，但随之而来的不是新的繁荣，而是空前的大萧条。
在经历了被美国人称之为“黄金时代”的20世纪60年代强劲、持续的经济繁荣后，纽约的世贸中心和芝加哥的西尔斯大厦开始兴建。
1972年和1974年，两座再次刷新世界纪录的摩天大楼相继落成，随后，全球经济发生了严重滞胀。
摩天大楼与经济危机的关联如此密切，很难用巧合来理解，那么究竟是什么原因让经济危机总是与摩天大楼如影随形呢？首先，人性使然。
人性当中有盲目自信的一面。
具体体现在对客观事物认识不足，偏执于对事物的主观看法上。
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。
韩素音青年翻译奖竞赛原文
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 ranting. It’s a series of photos called “21 pictures that will restore your faith in humanity,”which has pulled in nearly 14 million visits so far. At Upworthy too, hope is the major draw. “This kid just died. What he left behind is wondtacular,”an Upworthy post 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 inorder 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 Twitteror Facebook,”he says. “Part of what we’re trying to d o with Upworthy is give people the tools to express a conscientious, thoughtful and positive identity in social media.”And the science appears to support Pariser’s philosophy. In a recent study from the Massachusetts Institute of Technology, researchers f ound 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 the likelihood that someone else would like a comment by 32%, wherea s 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 Contagious: 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 andfound 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 says. “It says something about us to other people. So people would much rather be seen as a Positive Polly than a Debbie Downer.”It’s not always that simple: Berger says that th ough 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 moresharing, whereas sadness, a low arousal emotion, doesn’t. The same is true of the positive side: excitement and humor increase sharing, whereas conte ntment 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 ahigher 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 put that in perspective, the Huffington Post had only about 2 million visitors in its first six quarters 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 s ays. “If you don’t have a good theory about how to 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 onlin e, has used what it’s learned to draw 60million 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 t hey share with their friends. And those shareable 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 m ore 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。
第23届韩素音青年翻译奖竞赛英译汉原文
英译汉竞赛原文：Are We There Yet?America’s recovery will be much slower than that from most recessions; but the governmentcan help a bit.“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.The most wrenching recession since the 1930s ended a year ago. But the recovery—none too powerful to begin with—slowed sharply earlier this year. GDP grew by a feeble 1.6% at an annual pace in the second quarter, and seems to have been stuck somewhere similar since. The housing market slumped after temporary tax incentives to buy a home expired. So few private jobs were being created that unemployment looked more likely to rise than fall. Fears grew over the summer that if this deceleration continued, America’s economy would slip back into recession.Fortunately, those worries now seem exaggerated. Part of the weakness of second-quarter GDP was probably because of a temporary surge in imports from China. 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. And history suggests that although nascent recoveries often wobble for a quarter or two, they rarely relapse into recession. For now, it is most likely that America’s economy will crawl along with growth at perhaps 2.5%: above stall speed, but far too slow to make much difference to the jobless rate.Why, given th at America usually rebounds from recession, are the prospects so bleak? That’s because most past recessions have been caused by tight monetary policy. When policy is loosened, demand rebounds. This recession was the result of a financial crisis. Recoveries after financial crises are normally weak and slow as banking systems are repaired and balance-sheets rebuilt. Typically, this period of debt reduction lasts around seven years, which means America would emerge from it in 2014. By some measures, households are reducing their debt burdens unusually fast, but even optimistic seers do not think the process is much more than half over.Battling on the busAmerica’s biggest problem is that its politicians have yet to acknowledge that the economy is in for such a long, slow haul, let alone prepare for the consequences. A few brave officials are beginning to sound warnings that the jobless rate is likely to “stay high”. But the political debate is more about assigning blame for the recession than about suggesting imaginative ways to give more oomph to the recovery.Republicans argue that Barack Obama’s shift towards “big government” explains the economy’s weakness, and that high unemployment is proof that fiscal stimulus was a bad idea. In fact, most of the growth in government to date has been temporary and unavoidable; the longer-run growth in government is more modest, and reflects the policies of both Mr Obama andhis predecessor. And the notion that high joblessness “proves” that stimulus failed is simply wron g. The mechanics of a financial bust suggest that without a fiscal boost the recession would have been much worse.Democrats have their own class-warfare version of the blame game, in which Wall Street’s excesses caused the problem and higher taxes on high-earners are part of the solution. That is why Mr. Obama’s legislative priority before the mid-terms is to ensure that the Bush tax cuts expire at the end of this year for households earning more than $250,000 but are extended for everyone else.This takes an unnecessary risk with the short-term recovery. America’s experience in 1937 and Japan’s in 1997 are powerful evidence that ill-timed tax rises can tip weak economies back into recession. Higher taxes at the top, along with the waning of fiscal stimulus and belt-tightening by the states, will make a weak growth rate weaker still. Less noticed is that Mr. Obama’s fiscal plan will also worsen the medium-term budget mess, by making tax cuts for the middle class permanent.Ways to overhaul the engineIn an ideal world America would commit itself now to the medium-term tax reforms and spending cuts needed to get a grip on the budget, while leaving room to keep fiscal policy loose for the moment. But in febrile, partisan Washington that is a pipe-dream. Today’s goals can only be more modest: to nurture the weak economy, minimize uncertainty and prepare the ground for tomorrow’s fiscal debate. To that end, Congress ought to extend all the Bush tax cuts until 2013. Then they should all expire—prompting a serious fiscal overhaul, at a time when the economy is stronger.A broader set of policies could help to work off the hangover faster. One priority is to encourage more write-downs of mortgage debt. Almost a quarter of all Americans with mortgages owe more than their houses are worth. Until that changes the vicious cycle of rising foreclosures and falling prices will continue. There are plenty of ideas on offer, from changing the bankruptcy law so that judges can restructure mortgage debt to empowering special trustees to write down loans. They all have drawbacks, but a fetid pool of underwater mortgages will, much like Japan’s loans to zombie firms, corrode the financial system and harm the recovery.Cleaning up the housing market would help cut America’s unemploy ment rate, by making it easier for people to move to where jobs are. But more must be done to stop high joblessness becoming entrenched. Payroll-tax cuts and credits to reduce the cost of hiring would help. (The health-care reform, alas, does the opposite, at least for small businesses.) Politicians will also have to think harder about training schemes, because some workers lack the skills that new jobs require.Americans are used to great distances. The sooner they, and their politicians, accept that the road to recovery will be a long one, the faster they will get there.。
24届韩素音青年翻译奖汉译英
Language and Social StatusOne's language is inseparable from the its identity in the society. I still remembered that a neighbour got up early to practice the pronunciation everyday in order to make his sounds euphonic, when I lived in Australia.Indeed, the language is the sign of one's social status, especially in the multi-national and multi-cultural society. The so-called "identity", is also a kind of knowledge structure, indicating the cultural background of the social group where you come from, the knowledge degree and even the geographical position.The language will influence the corresponding cultural cognition. For example, the research finds that, for the bilingual chinese, when asked about the cultural concepts in chinese, their answers are more apparent to reveal the chinese styles than asked such problems in English. Interestingly, when Hong Kong and Macao people who speak cantonese are asked about china's culture and religion in mandarin, their answers are always more close to the ways of westerners express than in cantonese with the same questions.In fact, for the chinese learning foreign languages, the majority are not the real sense of so-called "bilingual people", but "bilingual users"; The latter is in the language and the expression level, but the former is in thinking and life habits. However, this process is not still, but can be converted.Therefore, the study of language learners, is in fact a kind of social relations, which he understands and forms across the space and time.Thus, he faces is not only the linguistics, but the multiple, changing social status.Research also shows that a person's speech style is not aptotic, but it will change as the changes of the social environment and the people he talks to. In general, the personal speech has a tendency to convergence (that is, follow the crowd), but sometimes it also have divergent tendency (that is to show their own characteristics). For example, when I went back to Beijing, my "Beijing tone" becomes strong a lot; And when my English friends in Australia, his "anglicisms" remains more apparent. I don't know whether it is deliberately to show its identity.During the process of people adapting to the exotic culture, his attitudes to thenative language also have a positive or negative choices. Some people, when they are active in the other mainstream cultures at the same time, they are inclined to weaken their own native language ability; However, some people, strengthen this aspect, thinking this is an advantage.Generally speaking, if the language that a certain social groups speak is for some kind of social respect(such as in England, the language spoken the noble as a representative of the queen.),it will have a higher social superiority. And its members also might show distinvtive, in order to keep with its positive group characteristics. Of course, it is inevitable to have others draw close way of speaking to this group.A man's language also can become the evaluation of other objects. According to the research, people can judge his social position, education level, kind or not, intelligence, ability and even wealth from the language and so on.Visibly, language has the meaning to the individual. If the clothing is the body's modification, then the language is the external expression of one's comprehensive value. Therefore, the language should not only be regarded as a tool, but a kind of quality.。
2012年第二十四届韩素音青年翻译奖规则及原...
2012年第二十四届韩素音青年翻译奖规则及原文2012-01-18 20:49:53| 分类：科研信息| 标签：|字号大中小订阅中国译协《中国翻译》编辑部与江苏人文环境艺术设计研究院（中国译协江苏培训中心）联合举办第二十四届韩素音青年翻译奖竞赛。
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》2012年第1期以及中国翻译协会网站（）韩素音青年翻译奖专栏刊登竞赛规则、竞赛原文；参赛报名表请到中国翻译协会网站韩素音青年翻译奖专栏下载。
三、参赛者年龄：45岁以下(1967年1月1日后出生)。
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。
请参赛者在大赛截稿之日前妥善保存参赛译文，请勿在书报刊、网络等任何媒体公布自己的参赛译文，否则将被取消参赛资格并承担由此造成的一切后果。
五、参赛译文和参赛报名表格式要求：参赛译文应为WORD电子文档，中文宋体、英文Times New Roman字体，全文小四号字，1.5倍行距，文档命名格式为“XXX（姓名）英译汉”或“XXX（姓名）汉译英”。
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自给自足，第25届韩素音翻译大赛参考译文MTI翻硕文学翻译
⾃给⾃⾜，第25届韩素⾳翻译⼤赛参考译⽂MTI翻硕⽂学翻译今天“⾼斋翻硕”给⼤家分享第25届韩素⾳翻译⼤赛英译汉原⽂和官⽅参考译⽂，以及⼤概的单词解析。
原⽂A fundamental shift is occurring in the world economy. 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. And we are moving toward a world in which barriers to cross-border trade and investment are tumbling; perceived distance is shrinking due to advances in transportation and telecommunications technology; material culture is starting to look similar the world over; and national economies are merging into an interdependent global economic system. The process by which this is occurring is commonly referred to as globalization.官⽅参考译⽂世界经济正在发⽣根本性的转变。
第十二届“韩素音青年翻译奖”竞赛原文及参考译文(汉译英)
第十二届“韩素音青年翻译奖”竞赛原文及参考译文（汉译英）霞冰心四十年代初期，我在重庆郊外歌乐山闲居的时候，曾看到英文《读者文摘》上，有个很使我惊心的句子，是：May there be enough clouds in your life to make a beautiful sunset.我在一篇短文里曾把它译成：“愿你的生命中有够多的云翳，来造成一个美丽的黄昏。
”其实，这个sunset 应当译成“落照”或“落霞”。
霞，是我的老朋友了！我童年在海边、在山上，她都是我的最熟悉最美丽的小伙伴。
她每早每晚都在光明中和我说“早上好”或“明天见”。
但我直到几十年以后，才体会到云彩更多，霞光才愈美丽。
从云翳中外露的霞光，才是璀璨多彩的。
生命中不是只有快乐，也不是只有痛苦，快乐和痛苦是相生相成，互相衬托的。
快乐是一抹微云，痛苦是压城的乌云，这不同的云彩，在你生命的天边重叠着，在“夕阳无限好”的时候，就给你造成一个美丽的黄昏。
一个生命会到了“只是近黄昏”的时节，落霞也许会使人留恋、惆怅。
但人类的生命是永不止息的。
地球不停地绕着太阳自转。
东方不亮西方亮，我床前的晚霞，正向美国东岸的慰冰湖上走去……The Rosy CloudBingxinDuring the early 1940s I was living a retired life in the Gele Mountains in the suburbs of Chongqing (Chungking). One day, while reading the English language magazine Reader's Digest I found a sentence that touched me greatly. It read: "May there be enough clouds in your life to make a beautiful sunset."In a short article of mine, I quoted this sentence and translated it as "Yuan ni de shengming zhong you guo duo de yunyi, lai zaocheng yige meili de huanghun. " (literally: May there be enough clouds in your life to make a beautiful sunset.) *As I see it now, the word "sunset" in the English sentence should have been translated as luozhao (the glow at sunset) or luoxia (the rosy cloud at sunset), instead of dusk.She has been my dear old friend, the Rosy Cloud! She was my closest and most beautiful little companion when, in my childhood, I played on the beach or in the hills. Bathed in the brilliant sunshine, she would say to me "Good morning!" at dawn and "See you tomorrow!" at dusk. But not until several decades later did I come to realize that the more clouds there are the more beautiful the rays of sunlight will be, and the glow of the sun breaking through the clouds becomes most resplendent and colorful.Life contains neither unalloyed happiness nor mere misery. Happiness and misery beget, complement and set off each other.Happiness is a wisp of fleecy cloud; misery a mass of threatening dark cloud. These different clouds overlap on the horizon of your life to create a beautiful dusk for you when "the setting sun is most lovely indeed."**An individual's life must inevitably reach the point when "dusk is so near,"*** and the rosy sunset cloud may make one nostalgic and melancholy. But human life goes on and on. The Earth ceaselessly rotates on its axis around the sun. When it is dark in the east, it is light in the west. The rosy sunset cloud is now sailing past my window towards Lake Waban on the east coast of America ...*This sentence appears in Chinese and English in the article "For Young Readers Again, Newsletter No.4", written by Bing Xin in the Gele Mountains, on December 1, 1944.** and *** These two poetic lines are taken from a poem "On the Plain of Tombs" by Li Shangyin (813-858), a well-known poet of the Tang Dynasty (618-907). The two lines read like this: "The setting sun appears sublime, / But O! 'Tis near its dying time." (Tr. Xu Yuanchong) They imply that the setting sun has infinite beauty, but it is a pity that it is near the dusk, and the beautiful scene cannot last long. The two lines are often used to deplore the ephemeral nature of things, and to express the feelings at the loss of past glory and at the advent of old age.。
第24届韩素英翻译大赛译文
重思建筑暂时性我们往往认为建筑是永恒的,是对纪念碑地位的渴求。
那种建筑有它的地位, 不同种类的建筑也同样如此。
对于21世纪的头十年大部分时间来说, 建筑是关于大楼的声明。
建筑无论是一个有争议的纪念,还是一个豪华得不可思议的公寓大楼，其存在的原因就是创造一个永久的印象。
建筑一直是永恒的代名词，但事实上它应该是这样的吗？在过去的几年里，相反的观点可能是真的。
建筑正处于完全的至低点，主要依据稀少而遥不可及。
能引起新闻的建筑是快速而飞逝的的: 弹出式商店，食品车，市场，表演空间。
虽然许多风格的表现形式已经失去了吸引力（如，一个玩具反斗城弹出店），目前有一个不可否认的机会：这是对不断变迁文明的恰当反应。
和许多流行趋势一样----共同消费（又名，“共享”），社区花园，易货贸易-“临时”是如此的复古以至于变得激进了。
在11月,我有幸和利物浦大学的一名研究便携式临时移动建筑的大师-----Robert Brandenburg 见面，他主持了Moonie . Moonie是南加利福尼亚建筑大学的一个专门小组. 作者的一个搁架上放满了关于建筑这个话题的书籍,包括“灵活:架构,响应变化”、“便携式架构:设计和技术”和“房屋的议案:“创世纪”Brandenburg痴迷于此。
也许所有的建筑不应追求永恒的构思，是建筑的一个巨大的转变。
没有负担，建筑师，设计师，建筑商和开发商可以更快地利用当今的技术。
建筑可以重复使用，回收和可持续。
以这种方式转变，它能更好地解决看似不可解决的问题,还成功地创造一种地方感。
在他的报告中，Brandenburg提供了便携式的临时建筑如何应用于人类活动的各个方面的例子，包括卫生保健（从弗洛伦斯·南丁格尔的重新设计的医院,到在甘乃迪政府期间,作为移动医疗诊所的气流拖车），住房（从蒙古包帐篷建筑师坂茂的震后纸屋），文化和商业（布景和伟大的展览建筑，塞纳河边古老的Burinists，移动食品，提供一切的从故事记录到美味的cryème brutes的艺术和音乐场馆。
历届韩素音翻译大奖赛竞赛原文及译文详解
历届韩素音翻译大奖赛竞赛原文及译文英译汉部分 (2)Beauty (excerpt) (2)美(节选) (2)The Literature of Knowledge and the Literature of Power byThomas De Quincey (5)知识文学与力量文学托马斯.昆西 (5)An Experience of Aesthetics by Robert Ginsberg (6)审美的体验罗伯特.金斯伯格 (6)A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson (8)谁给别人道歉，谁就在道义上掌握了主动保罗.约翰逊 (8)On Going Home by Joan Didion (11)回家琼.狄迪恩 (11)The Making of Ashenden (Excerpt) by Stanley Elkin (13)艾兴登其人（节选）斯坦利.埃尔金 (13)Beyond Life (17)超越生命[美] 卡贝尔著 (17)Envy by Samuel Johnson (20)论嫉妒[英]塞缪尔.约翰逊著 (20)中译英部分 (23)在义与利之外 (23)Beyond Righteousness and Interests (23)读书苦乐杨绛 (25)The Bitter-Sweetness of Reading Yang Jiang (25)想起清华种种王佐良 (26)Reminiscences of Tsinghua Wang Zuoliang (26)歌德之人生启示宗白华 (28)What Goethe's Life Reveals by Zong Baihua (28)怀想那片青草地赵红波 (30)Yearning for That Piece of Green Meadow by Zhao Hongbo (30)可爱的南京 (32)Nanjing the Beloved City (32)霞冰心 (33)The Rosy Cloud byBingxin (33)黎明前的北平 (33)Predawn Peiping (33)老来乐金克木 (34)Delights in Growing Old by Jin Kemu (34)可贵的“他人意识” (36)Calling for an Awareness of Others (36)教孩子相信 (38)To Implant In Our Children’s Young Hearts An Undying Faith In Humanity (38)英译汉部分Beauty (excerpt)美(节选)Judging from the scientists I know, including Eva and Ruth, and those whom I've read about, you can't pursue the laws of nature very long without bumping撞倒; 冲撞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破译(密码), 辨认(潦草字迹) what must be happening in the interior of stars. He recalls for me this thrill on grasping for the first time Dirac's⑴equations describing quantum mechanics, or those o f 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 truth.” I ask him what makes a theory beautiful, and he replies, “Simplicity, symmetry .对称(性); 匀称, 整齐, elegance, and power.”我结识一些科学家（包括伊娃和露丝），也拜读过不少科学家的著作，从中我作出推断：人们在探求自然规律的旅途中，须臾便会与美不期而遇。
韩素音翻译大赛英译汉原文解读与译赏(2020年7月整理).pdf
Globalization全球化颜林海【标题解读】写作分析：何谓全球化？回答这个问题的过程就是就是人类对客观事物的认识过程，即“定义”的过程，换句话说，“定义”就是界定一种事物的本质(即意义)的说明。
“定义”有许多方式，最常见的有：列举法(illustration)，分类法(classification)，过程分析法(process analysis)，因果法(cause and effect)，比对法(comparison and contrast)；除了以上方法外，还有特征枚举法(enumerating characteristics)，词源法(etymology)，类比法(analogy)，排除法(exclusion)（M.S. Spangler & R.Werner，1990:131—135）。
从写作或其他媒介的角度，作为一篇文章的标题，作者必然要围绕标题来展开，而要展开这个话题，就必须对该字词加以界定，即定义。
篇体分析：从上下文看，这是一篇由一档电视谈话节目转写而成的书面文档；电视访谈类节目虽然重在访谈，但并非人与人之间的私下闲聊，因此，节目主持人也往往会提前大致拟定一个围绕某一话题而展开的提纲，这就与文章写作大同而小异了。
理解与翻译时，注意访谈中人物对话的转换，还要注意书写文本在断句上与访谈情景有时并不一致，如(25)句。
翻译分析：在翻译之前，译者也应对标题中涉及到的概念加以认识和理解。
译者在分析某一核心字词时必须注意该字词的音形义的分析。
此篇文章中globalization与音没有多大关系，主要分析该字词的“形”和“义”。
而字“形”的分析涉及到该词的词源和构词方式。
词源分析：Globalization一词逆推词源关系如下：globalization。
构词分析：globalization不过是globalize的名词拼写形式，核心意义在globalize；而此词的构形属于英语中“形容词+动词后缀ize”构词法，其表达的意义为“使...‘形容词’化”或“使...变成‘形容词’”。
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 identityA 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.Study also shows, a person’s language style is not fixed, but change with the social environment and the people he talks to. Generally speaking, individual language has a convergent tendency (i.e. follow the crowd), but sometimes also has a divergent tendency (i.e. show their own characteristics). For example, when I returned to Beijing, my “Beijing intonation"become strong clearly; but when my English friend was in Australia, his "British" was kept more obvious, I do not know if he was to show his identity purposely.In the process of adapting to foreign cultures, people’s attitudes towards their mother languages have a positive or negative choice. Some people who are actively involved in others’ mainstream cultures intend to weaken their ability of native language at the same time; however some people strengthen and highlight this ability considering it as an advantage.In g eneral, if a social group’s spoken and used language is respected by society (e.g. i n England, the noble’s language represented by the queen), will have higher social superiority, and its members will also show their difference in purpose to maintain its positive characteristics of the group. Of course, it’s inevitable that others draw close to the group’s language style.A person's language also can be an object of others’ judgment. According to a study, the social status, the education level, goodness or badness, intelligence, ability and even wealth can be judged from it.Thus, we can see clearly that the meaning of a person’s language. If the clothing is the body modification, language will be the external embodiment of a person’s comprehensive value. Therefore, language should not be only regarded as a tool, but a kind of quality.。
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重思建筑暂时性
我们往往认为建筑是永恒的,是对纪念碑地位的渴求。
那种建筑有它的地位, 不同种类的建筑也同样如此。
对于21世纪的头十年大部分时间来说,建筑是关于大楼的声明。
建筑无论是一个有争议的纪念,还是一个豪华得不可思议的公寓大楼，其存在的原因就是创造一个永久的印象。
建筑一直是永恒的代名词，但事实上它应该是这样的吗？
在过去的几年里，相反的观点可能是真的。
建筑正处于完全的至低点，主要依据稀少而遥不可及。
能引起新闻的建筑是快速而飞逝的的: 弹出式商店，食品车，市场，表演空间。
虽然许多风格的表现形式已经失去了吸引力（如，一个玩具反斗城弹出店），目前有一个不可否认的机会：这是对不断变迁文明的恰当反应。
和许多流行趋势一样----共同消费（又名，“共享”），社区花园，易货贸易-“临时”是如此的复古以至于变得激进了。
在11月,我有幸和利物浦大学的一名研究便携式临时移动建筑的大师-----Robert Brandenburg见面，他主持了Moonie .Moonie是南加利福尼亚建筑大学的一个专门小组.作者的一个搁架上放满了关于建筑这个话题的书籍,包括“灵活:架构,响应变化”、“便携式架构:设计和技术”和“房屋的议案:“创世纪”Brandenburg痴迷于此。
也许所有的建筑不应追求永恒的构思，是建筑的一个巨大的转变。
没有负担，建筑师，设计师，建筑商和开发商可以更快地利用当今的技术。
建筑可以重复使用，回收和可持续。
以这种方式转变，它能更好地解决看似不可解决的问题,还成功地创造一种地方感。
在他的报告中，Brandenburg提供了便携式的临时建筑如何应用于人类活动的各个方面的例子，包括卫生保健（从弗洛伦斯·南丁格尔的重新设计的医院,到在甘乃迪政府期间,作为移动医疗诊所的气流拖车），住房（从蒙古包帐篷建筑师坂茂的震后纸屋），文化和商业（布景和伟大的展览建筑，塞纳河边古老的Burinists，移动食品，提供一切的从故事记录到美味的cryème brutes的艺术和音乐场馆。
）Brandenburg做了一个令人信服的论证，实验所固有的这种结构挑战先入为主的观念,即建筑物可以而且应该是什么。
策略性，他解释说，“适应不可预测的要求，提供更多的不足，并鼓励创新。
”他强调，它的时间为最终用户，设计师，建筑师和建筑公司，制造商重新考虑他们对待临时，便携和移动结构的态度。
这对于建筑是真正的发展和城市规划。
城市建构应该在像丹尼尔伯翰或罗伯特，摩西的大师规划者的桌子上的一起发生，但真的不是像发生在今天的那种方式。
没有一个单一的计划可以预见因为日益多样化的人口或通过短期的，实验的努力可以实现的弹性,反应能力和灵活性的演变和多样化的需求。
这并不是说长期规划没有它的作用。
这两项工作同时并进地开展得很好。
麦克林登，主要的街道计划协会创始人，认为注射自发性纳入城市发展，并认为这些作为短期的行动临时措施（他所称的“战术城市主义”）影响长期的变化。
虽然已经有了巨大的媒体重视快速和廉价的项目如旧金山和纽约的“路面排水沟的咖啡馆，”莱登看到的东西比饲料板块风格大。
“很多事情不仅仅是乐趣和凉爽，”他说。
“这不仅仅是一个自下而上的努力。
这不是自己动手的城市主义。
这是一个被雇用的所有不同的尺度的,连续的想法，技术和战术。
”
“我们看到许多这些事情出现的原因有三个，”莱登继续。
“一，经济。
人们更富有创造性，做事。
二，互联网。
四或五年前，我们无法通过YouTube或脸谱网分享策略和技巧，。
有些事可能会在随即发生,现在我们可以听到它了。
这是在促进这个想法的生长，约克郡和旧金山的双向沿海的竞争说明谁是凉的，更好的东西。
三，人口变化。
城市社区的温和化和改变。
他们把人们寻找改善社区自己。
聪明人每周从事工作40小时。
但他们有足够的闲暇时间来参与建筑，这似乎是一个自然的一步。
”
林登不提倡结束规划但鼓励更多的短期行动，试验，测试（这可以是一个更为令人满意的替代来让项目通过）。
虽然这可能不是直接改变现有的代码或分区的规定，不过没关系，因为，作为弱势的解释，“闪亮的做法采用直接光对旧的思考方式，起作用的老政策.”
建设一个更好的块，很快便从微小的基层集体的一个积极的合作伙伴在城市的事情——已经表明，当暴露你的弱点，改变发生。
如果他们的临时措施违反现有的代码，建立一个更好的块只描绘了一个标志告诉行人的事实。
他们改变了规则，以这种方式。
有时不总是-官僚主义走开，让真正的改变发生。
检测出来的东西也可以帮助开发人员图表正确的项目。
林登说，“一个开发者可以真正了解什么是工作在社区从市场角度-它真的可以通知或改变自己的计划。
希望他们能交心的邻里和社区建设。
有真正的潜力，如果开发商找真的这样做。
”
他们是。
布鲁克迪卡尔布市场，例如，本来应该在的地方只有三岁，但成为一
个社区中心，没有太多的人之前。
“人们倾向于它，”莱登。
“人们喜欢去那里。
您运行的风险，人们哀悼失去的。
开发人员会聪明将像花园社区- [给居民]的机会将越来越多的食物的网站。
电台可以得到一个永久性的空间。
啤酒花园可以保存。
”
三藩的代理项目是类似的。
零售，餐饮文化空间设在一个巧妙的结构设计的集装箱，信封架构和设计，给出了一个五年临时的家国有空地在开发商选择坐在衰退。
经适房是承诺的网站；开发者现在可以创建它的附近，已越来越充满活力和步行。
在更大的规模，对于检测的主要发展被测试来说,这些想法的试验和错误中, 虽然等待了很不景气，民间被测试住户和使用在其第五和使命的位置，这是（现在仍然是）在三藩纪事报，现在也有组织的办公空间，艺术馆艺术交叉点，高科技公司广场和一点点食品车喂那些饥饿的，勤劳的租户。
几年前，更有可能抛出了一个办公楼与一些豪华公寓顶上叫它一天：根据一个公司的副总裁，在舞台上，经济衰退花费时间“重新想象地为我们的新兴经济和什么样的环境，有助于促进。
”
在“干涉主义的工具包里，”评论家咪咪格尔写道，对于为自己动手的城市规划专家干预来说,真正的成功不会建立在任何一个项目的基础上，但将会在“我们可以评估建立在推广，经济影响，社区营造，创业，可持续设计的基础上的行动时发生。
但我们现在还没到时候。
”
她是对的。
也没有寻找不仅失败并且如此灾有难性的临时项目的例子，（参见：例如,卡特丽娜飓风的拖车）。
战术的都市生活的一个巨大的理论涉及到政治。
作为一个医生说，“我们正在做这些事情来打击政府缓慢发展。
”
但这一切都是超过一个响应机构；在它的最佳状态,这是自由的思维和创造力的一个大胆的表达……并且这些天没有足够的行动。
临时和战术的一个包围的可能不是完美的，但它可能是城市建设中最强大的工具库之一，我们已经有了。