2024年1月20日发(作者：隆洛妃)
英语专业八级翻译试题真题
2009年英语专业八级考试--翻译部分（附参考译文）
C-E原文：
我想不起来哪一个熟人没有手机。今天没有手机的人是奇怪的，这种人才需要解释。我们的所有社会关系都储存在手机的电话本里，可以随时调出使用。古代只有巫师才能拥有这种法宝。
手机刷新了人与人的关系。会议室门口通常贴着一条通告：请与会者关闭手机。可是会议室里的手机铃声仍然响成一片。我们都是普通人，并没有多少重要的事情。尽管如此，我们也不会轻易关掉手机。打开手机象征我们与这个世界的联系。手机反映出我们的"社交饥渴症"。最为常见的是，一个人走着走着突然停下来，眼睛盯着手机屏幕发短信。他不在乎停在马路中央还是厕所旁边。
为什么对于手机来电和短信这么在乎?因为我们迫切渴望与社会保持联系。
参考译文：
Cell phone has altered / renovated human relations / relationships.
There is usually a note on the door of conference room, which reads “close
your handset / cell phone.” However, the rings are still resounding in
the room. We are all common people and have few urgencies to do. Still,
we are reluctant to turn off the phone. Cell phone symbolizes our
connection with the world and reflects our “thirst for socialization.”
We are familiar with the scene that a person stops his steps to edit short
messages with eyes glued at his phone, regardless of his location, whether
in road center or beside restroom.
注：
中文作者：张帆 标题：《我们生活在机器中》
为上海艺术人文频道《世说新语》栏目所作的演讲稿
E-C原文：
We, the human species, are confronting a planetary emergency - a threat
to the survival of our civilization that is gathering ominous and
destructive potential even as we gather here. But thereis hopeful news
as well: we have the ability to solve this crisis and avoid the worst -
though not all - of its consequences, if we act boldly, decisively and
quickly.
However, too many of the world's leaders are still best described in
the words of Winston Churchill applied to those who ignored Adolf Hitler's
threat: "They go on in strange paradox, decided only to be undecided,
resolved to be irresolute, all powerful to be impotent." So today, we
dumped another 70 million tons of global-warming pollution into the thin
shell of atmosphere surrounding our planet, as if it were an open sewer.
And tomorrow, we will dump a slightly larger amount, with the cumulative
concentrations now trapping more and more heat from the sun.
参考译文：
我们人类，正面临全球性的危机，一个关于我们的人类文明能否延续的危机；尽管我们聚在一起共商对策，而灾难却在扩大，形势不容乐观。但也有令人欣喜的消息：如果行动大胆果断，反应迅速，我们有能力解决这场危机，尽管不能解决所有问题，但能避免最坏的结果。
但是，时下世界上的许多国家领导人可以用当年温斯顿·丘吉尔批评欧洲诸政要忽视阿道夫·希特勒将带来的威胁的名言来形容，“他们在奇怪的悖论中前行，仅仅为一个决定而犹豫不决，有了决心却拖泥带水，信心犹疑不定，见解随波逐流，掌权者虚弱无力。”
而如今我们又向这个星球脆弱的大气层倾倒超过七千万吨温室气体，把其当作天然排污口。明天我们还会变本加厉，堆积的温室气体吸纳了越来越多的太阳热度。
注：
该文章选自Al Gore's Nobel Lecture艾伯特•阿诺•戈尔（Albert Arnold
"Al" Gore, Jr.，1948年3月31日出生于美国华盛顿特区），于1993年至2001年间在比尔•克林顿掌政时担任美国第四十五任副总统。其后升为一名国际上著名的环境学家，由于在环球气候变化与环境问题上的贡献受到国际的肯定，因而与政府间气候变化专门委员会共同获得2007年度诺贝尔和平奖。
2008年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
都市寸土千金，地价炒得越来越高，今后将更高。拥有一个小小花园的希望，对寻常之辈不啻是一种奢望，一种梦想。
我想，其实谁都有一个小小花园，这便是我们的内心世界。人的智力需要开发，人的内心世界也是需要开发的。人和动物的区别，除了众所周知的诸多方面，恐怕还在于人有内心世界，心不过是人的一个重要脏器，而内心世界是一种景观，它是由外部世界不断地作用于内心渐渐形成的。每个人都无比关注自己及至亲至
爱之人心脏的健损，以至于稍有微疾便惶惶不可终日。但并非每个人都关注自己及至亲至爱之人的内心世界的明暗。
参考译文：
In fact, I think everyone has a small garden and that is our inner
world. People’s intelligence needs to be developed, so does the inner
world. The difference between people and animals, in addition to the many
well-known, is also in the inner world. The heart is an important organ;
however, the inner world is a landscape. It gradually took shape under
the constant influence of the outside world on the heart. Everyone is so
concerned about the health of the hearts of their loved ones as well as
his that a slight disease would cause great anxiety. But not everyone is
concerned about the inner world of themselves and their loved ones.
E-C 原文:
But, as has been true in many other cases, when they were at last
married, the most ideal of situations was found to have been changed to
the most practical. Instead of having shared their original duties, and
as school-boys would say, going halves, they discovered that the cares
of life had been doubled. This led to some distressing moments for both
our friends; they understood suddenly that instead of dwelling in heaven
they were still upon earth, and had make themselves slaves to new laws
and limitations. Instead of being freer and happier than ever before, they
had assumed new responsibilities; they had established a new household,
and must fulfill in some way or another the obligations of it. They looked
back with affection to their engagement; they had been longing to have
other to themselves, apart from the world, but it seemed they never felt
so keenly that they were still units in modern society.
参考译文：
但是正如其他许多已经发生过的事情一样，当他们最终结婚后，发现最憧憬的生活变得再实际不过了。他们非但没有分担各自原先的责任---正如那些学生们所说"一半一半"，相反却发现生活的重担加倍了。这使得我们那两个结婚的朋友时常觉得沮丧；他们突然发现自己并没有过着天堂般的生活而是仍实实在在地生活在地球上，而且成为了新规则和新约束的奴隶。生活并没有比以前更自由、更幸福，因为他们要去承担新的责任。既然成立了一个新的家庭，那就无论如何也要尽一点家庭的义务。他们深情地回想起订婚的那段时光，曾经如此地渴望拥有彼此而忘掉这个世界，然而现在最深切的感受却是自己仍是这个世界的一份子。
2007年英语专业八级考试--翻译部分参考译文
C-E 原文:
暮色中，河湾里落满云霞，与天际的颜色混合一起，分不清哪是流云哪是水湾。// 也就在这一幅绚烂的图画旁边，在河湾之畔，一群羊正在低头觅食。它们几乎没有一个顾得上抬起头来，看一眼这美丽的黄昏。也许它们要抓紧时间，在即将回家的最后一刻再次咀嚼。这是黄河滩上的一幕。牧羊人不见了，他不知在何处歇息。只有这些美生灵自由自在地享受着这个黄昏。这儿水草肥美，让它们长得肥滚滚的，像些胖娃娃。如果走近了，会发现它们那可爱的神情，洁白的牙齿，那丰富而单纯的表情。如果稍稍长久一点端详这张张面庞，还会生出无限的怜悯。
参考译文：
Beside this picture with profusions of colors, a group of sheep are
lowing their heads, eating by the river bank. Hardly none of them would
spare some time to raise their eyes to have a glance at the beautiful dusk.
They are, perhaps, taking use of every minute to enjoy their last chew
before being driven home. This is a picture of the Yellow River bank, in
which the shepherd disappears, and no one knows where he is resting himself.
Only the sheep, however, as free creatures, are joyfully appreciating the
dusk. The exuberant water plants have untried the sheep, making them grow
as fat as balls. When approaching near, you would find their lily-white
teeth and a variety of innocent facial impressions.
E-C 原文:
Scientific and technological advances are enabling us to comprehend
the furthest reaches of the cosmos, the most basic constituents of matter,
and the miracle of life. At the same time, today, the actions, and inaction,
of human beings imperil not only life on the planet, but the very life
of the planet. // Globalization is making the world smaller, faster and
richer. Still, 911, avian flu, and Iran remind us that a smaller, faster
world is not necessarily a safer world. Our world is bursting with
knowledge - but desperately in need of wisdom. Now, when sound bites are
getting shorter, when instant messages crowd out essays, and when
individual lives grow more frenzied, college graduates capable of deep
reflection are what our world needs. For all these reasons I believed -
and I believe even more strongly today - in the unique and irreplaceable
mission of universities.
参考译文：
科技进步正在使我们能够探索宇宙的边陲、物质最基本的成分及生命的奇迹.与此同时，今天，人类所做的及没能做到的事情，不仅危害到这个星球上的生命，也危害到该星球的寿命。全球化正在使地球变得愈来愈小、愈来愈快和愈来愈富有。尽管如此，911、禽流感及伊朗提醒我们，更小更快的世界决不意味着其更
安全。我们正处于一个知识爆炸的世界之中，不过，迫切需要智慧。现在，在（新闻采访的）原声摘要播出变得愈来愈短，即时信息淘汰了杂记文，个人生活变得如痴如狂之际，这个世界还是需要能够深思的大学生.考虑到这些理由，我过去信仰，而今天甚至更加强烈地信仰大学独特的、无可取代的使命。
2006年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
中国民族自古以来从不把人看作高于一切，在哲学文艺方面的表现都反映出人在自然界中与万物占有比例较为恰当的地位，而非绝对统治万物的主宰。因此我们的苦闷基本上比西方人为少为小：因为苦闷的强弱原是随欲望与野心的大小而转移的。农业社会的人比工业社会的人享受差得多，因此欲望也小的多。何况中国古代素来以不怠于物不为物役为最主要的人生哲学。
参考译文：
Chinese people has never thought of human being as the highest
creature among everything since ancient times, whose reflection takes a
quite appropriate proportion with all others in our natural world in both
aspects of philosophy and arts, but not as an absolute dominant ruler.
Therefore, our bitterness and depression are basically less than those
of westerners, because the intensity of which is growing with the
expansion of one's desire and ambition. People in the agriculture society
enjoyed far less than people in the industry society, thus their wants
are far less either. Besides, ancient Chinese always regard "not confined
by material, not driven by material" as the major philosophy.
E-C 原文:
I have nothing to offer but blood, toil, tears and sweat. We have
before us an ordeal of the most grievous kind. We have before us many,
many months of struggle and suffering. // You ask, what is our policy?
I say it is to wage war by land, sea and air. //War with all our might
and with all the strength God has given us, and to wage war against a
monstrous tyranny never surpassed in the dark and lamentable catalogue
of human crime. //You ask, what is our aim? I can answer in one word, It
is victory. Victory at all costs-victory in spite of all terrors-victory,
however long and hard the road may be, for without victory there is no
survival. // Let that be realized. No survival for the British Empire,
no survival for all that the British Empire has stood for, no survival
for the urge, the impulse of the ages, that mankind shall move forward
toward his goal.
参考译文：
我所能奉献的唯有热血、辛劳、眼泪和汗水我们所面临的将是一场极其严酷的考验，将是旷日持久的斗争和苦难。//若问我们的政策是什么？我的回答是：在陆上、海上、空中作战。尽我们的全力，尽上帝赋予我们的全部力量去作战，对人类黑暗、可悲的罪恶史上空前凶残的暴政作战。//若问我们的目标是什么？我可以用一个词来回答，那就是胜利。不惜一切代价，去夺取胜利——不惧一切恐怖，去夺取胜利——不论前路如何漫长、如何艰苦，去夺取胜利。因为没有胜利就不能生存。//我们务必认识到，没有胜利就不复有大英帝国，没有胜利就不复有大英帝国所象征的一切，没有胜利就不复有多少世纪以来的强烈要求和冲动：人类应当向自己的目标迈进
2005年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
一个人的生命究竟有多大意义，这有什么标准可以衡量吗？提出一个绝对的标准当然很困难；但是，大体上看一个人对待生命的态度是否严肃认真，看他对待工作、生活的态度如何，也就不难对这个人的存在意义做出适当的估计了。
古来一切有成就的人，都很严肃地对待自己的生命，当他活着一天，总要尽量多工作、多学习，不肯虚度年华，不让时间白白浪费掉。我国历代的劳动人民以及大政治家、大思想家等等都莫不如此。
参考译文：
What is the significance of life? Is there any criterion for its
measurement? Difficult as it is to advance an absolute one, it will not
be so to judge the very meaning of one’s existence generally from whether
he is serious about life and what his attitudes are towards work and life.
Throughout the ages, all people of accomplishment take their lives
seriously. As long as they are alive, they would rather devote themselves
to more work and study than let a single minute slip by in vain. And the
same is true of the common labourers as well as the great statesmen and
thinkers in our country.
注：选材出自《散文佳作108篇(汉英·英汉对照)》
作 者： 乔萍 翟淑蓉 宋洪玮，建议大家熟读此书。
E-C 原文:
It is simple enough to say that since books have classes--- fiction,
biography, poetry--- we should separate them and take from each what it
is right that each should give us. Yet few people ask from books what books
can give us. Most commonly we come to books with blurred and divided minds,
asking of fiction that it shall be true, of poetry that it shall be false,
of biography that it shall be flattering, of history that it shall enforce
our own prejudices. If we could banish all such preconceptions when we
read, that would be an admirable beginning. Do not dictate to your author;
try to become him. Be his fellow-worker and accomplice. If you hang back,
and reserve and criticize at first, you are preventing yourself from
getting the fullest possible value from what you read. But if you open
your mind as widely as possible, then signs and hints of almost
imperceptible fineness, from the twist and turn of the first sentences,
will bring you into the presence of a human being unlike any other. Steep
yourself in this, acquaint yourself with this, and soon you will find that
your author is giving you, or attempting to give you, something far more
definite.
参考译文：
然而，人们对书籍往往求非所予。开卷之时，我们常常思想模糊，思维割裂，苛求小说真实，认定诗歌造作，视传记为美化，期望史书认同一己之见。阅读之时，若能摒弃所有此类成见，那将是一个可喜的开端。不要对作者指指点点，而应尝试设身处地，做作者的同道和“同谋”。若是你一开始便故步自封，先入为主，求全责备，你就不可能最大限度地从所读的书中获益，但是，你若能大大敞开思想，那么，开篇的那几行曲径通幽的文字，那若明若暗的微妙表达和深意将把你带到一个独具特色的灵魂面前。投身其中，知晓此境，不用很久，你就会发现作者正在传递给你的，或试图传递给你的，原来如此显豁。
2004年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
在人际关系问题上我们不要太浪漫主义。人是很有趣的，往往在接触一个人时首先看到的都是他或她的优点。这一点颇像是在餐馆里用餐的经验。开始吃头盘或冷碟的时候，印象很好。吃头两个主菜时，也是赞不绝口。愈吃愈趋于冷静，吃完了这顿筵席，缺点就都找出来了。于是转喜为怒，转赞美为责备挑剔，转首肯为摇头。这是因为，第一，开始吃的时候你正处于饥饿状态，而饿了吃糠甜加蜜，饱了吃蜜也不甜。第二，你初到一个餐馆，开始举筷时有新鲜感，新盖的茅房三天香，这也可以叫做“陌生化效应”。
参考译文：
We should not be too romantic in interpersonal relations. Human beings
are interesting in that they tend to first see good in a new acquaintance.
This is like dining in a restaurant. You will be not only favorably
impressed with the first two courses. However, the more you have, the more
sober you become until the dinner ends up with all the flaws exposed.
Consequently, your joy would give way to anger; your praises to criticism
or even fault-finding; and your nodding in agreement to shaking the head.
What accounts for all this is, in the first place, you are hungry when
you start to eat. As the saying goes, “Hunger is the best sauce”, and
vice versa.
E-C 原文：
For me the most interesting thing about a solitary life, and mine has
been that for the last twenty years, is that it becomes increasingly
rewarding. When I can wake up and watch the sun rise over the ocean, as
I do most days, and know that I have an entire day ahead, uninterrupted,
in which to write a few pages, take a walk with my dog, read and listen
to music, I am flooded with happiness. //I am lonely only when I am
overtired , when I have worked too long without a break, when for the time
being I feel empty and need filling up. And I am lonely sometimes when
I come back home after a lecture trip, when I have seen a lot of people
and talked a lot, and am full to the brim with experience that needs to
be sorted out.// Then for a little while the house feels huge and empty,
and I wonder where my self is hiding. It has to be recaptured slowly by
watering the plants and, perhaps, by looking again at each one as though
it were a person. // It takes a while, as I watch the surf blowing up in
fountains, but the moment comes when the world falls away, and the self
emerges again from the deep unconscious, bring back all I have recently
experienced to be explored and slowly understood.
参考译文：
只有当我疲劳过度的时候，在我长时间工作而没有休息的时候，或是在我感到心头空虚而需要充实的时候，我才感到孤独。有时，当外出讲学后回家，见过许多人，讲了很多话，满脑子的感受，需要梳理的时候，我也会感到孤独。// 屋子有一阵子显得空荡荡的，而我不知自我潜藏何处。只有去浇浇花草，或许，然后再注目每一株花草，将之视为活生生的人，我才能渐渐找回失去的自我。
找回自我，需要一点时间。我看着浪花迸若喷泉，不过这样的时刻降临了，身边的世界渐次隐遁，自我，再次从潜意识深处浮现，带回了最近的经历，那等待探究和细细品味的经历。
2003年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原 文:
得病以前，我受父母宠爱，在家中横行霸道，一旦隔离，拘禁在花园山坡上一幢小房子里，我顿感打入冷宫，十分郁郁不得志起来。一个春天的傍晚，园中百花怒放，父母在园中设宴，一时宾客云集，笑语四溢。我在山坡的小屋里，悄
悄掀起窗帘，窥见园中大千世界，一片繁华，自己的哥姐，堂表弟兄，也穿插其间，个个喜气洋洋。一霎时，一阵被人摒弃，为世所遗的悲愤兜上心头，禁不住痛哭起来。
参考译文(1):
Before I was taken ill, I had been a spoiled child of my parents,
getting things my way in the family. Once isolated and confined to a small
house on the slope of the garden, I suddenly found myself in disfavour
and my wings clipped. One spring evening, with myriads of flowers in full
bloom in the garden, my parents held a garden party in honour of many guests,
whose arrival at once filled the place with laughing chats. In the small
house on the slope, I quietly lifted the curtain, only to be met by a great
and prosperous world with my elder brothers and sisters and my cousins
among the guests, all in jubilation. All at once, seized by a fit of forlorn
rage, I could not help bursting into tears.
参考译文(2):
Before I fell ill, I had been the bully under our roofs (in my family)
owing to my doting parents. Feeling like being deposed into a cold palace,
I began to taste the bitterness of depression and frustration immediately
after I was segregated and confined in a small house on a hillside in our
garden. On a spring evening, my parents gave a banquet in the garden where
a profusion of flowers were in full bloom. In no time, crowd of their guests
collected and laughter was heard all over there. I, without being noticed,
lifted the curtain in my small room, only to spy the bustle of a
kaleidoscopic world down in the garden, and my elder sisters, brothers
and cousins, each full of the joys of spring, were shuttling among the
guests/helping treat(host) the guests . Quickly enough, I was thrown into
a fist of sorrowful anger at being forgotten and discarded by the rest
and could not help crying my heart out.
E-C原 文:
In his classic novel, “The Pioneers”, James, Feminore Cooper has
his hero, a land developer, take his cousin on a tour of the city he is
building. He describes the broad streets, rows of houses, a teeming
metropolis. But his cousin looks around bewildered. All she sees is a
forest, “Where are the beauties and improvements which you were to show
me?” she asks. He’s astonished she can’t see them. “Where! Why
everywhere,” he replies. For though they are not yet built on earth, he
has built them in his mind, and they are as concrete to him as if they
were already constructed and finished.// Cooper was illustrating a
distinctly American trait, future-mindedness: the ability to see the
present from the vantage point of the future; the freedom to feel
unencumbered by the past and more emotionally attached to things to come.
As Albert Einstein once said, “Life for the American is always becoming,
never being.”
参考译文：
詹姆斯·费尼莫尔·库柏在其经典小说《拓荒者》中，记述了主人公—— 一位土地开发商——带着表妹游览一座他将要建造的城市的情景。他向表妹描绘了宽阔的街道，排排的房屋，俨然一座熙来攘往的大都市。// 然而，表妹环顾四周，却一脸迷茫，她所看到的只是一片森林。于是她问：“你要给我看的美景和改观在哪里啊？”他很惊讶，她居然还不能心领神会。便回答说：“还问哪里？这不到处都是嘛。”因为尽管他还没有把它们真正建成，他却早已在心中构想好了。它们对他来说是如此真实具体仿佛它们早已建成。
库柏在这里揭示了一种美国人独有的特征，即前瞻性：他们能够站在未来的高度来看现在的一切；摆脱过去束缚而更加心系未来。正如埃尔伯特?爱因斯坦曾言：“对美国人来说，生活总是进取，而非守成。”
2002年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原 文:
大自然对人的恩赐，无论贫富，一律平等。所以人们对于大自然，全都一直并深深地依赖着。尤其在乡间，上千年来人们一直以不变的方式生活着。种植庄稼和葡萄，酿酒和饮酒，喂牛和挤奶，除草和栽花；在周末去教堂祈祷和做礼拜，在节日到广场拉琴、跳舞和唱歌；往日的田园依旧是今日的温馨家园。这样，每个地方都有自己的传说，风俗也就衍传了下来。
参考译文(1)：
The bounty of nature is equal to everyone, rich or poor, and therefore
all men are strongly attached to her. This is particularly true in the
rural areas, where people have kept the same lifestyle for a millennium
or so. They plant crops and grapevines, brew wine to drink, feed cows to
milk, and weed gardens to grow flowers. They go to church at weekends,
and they meet in the square on holidays, playing the violin, singing and
dancing. The age-old land remains the same as their family hearth. Each
place boasts its folklore and thereby social customs go down.
参考译文(2)：
The bounty of Nature is equal to everyone, rich or poor, and therefore
all men are strongly attached to her. This is particularly true in the
rural areas, where people have kept the same lifestyle for a millennium
or so. They plant crops and grapevines, brew wine to drink, feed cows to
milk, and weed the garden to grow flowers. They go to church at weekends,
and they meet in the square on holidays, playing the violins, singing and
dancing. The age-old land remains the same as their family hearth. Each
place boasts its folklore and thereby social customs go down.
E-C原 文:
The word “winner” and “loser” have many meanings. When we refer
to a person as a winner, we do not mean one who makes someone else lose.
To us, a winner is one who responds authentically by being credible,
trustworthy, responsive, and genuine, both as an individual and as a
member of a society. // Winners do not dedicate their lives to a concept
of what they imagine they should be: rather, they are themselves and as
such do not use their energy putting on a performance, maintaining
pretence, and manipulating others. They are aware that there is a
difference between being loving and acting loving, between being stupid
and acting stupid, between being knowledgeable and acting knowledgeable.
Winners do not need to hide behind a mask. // Winners are not afraid to
do their own thinking and to use their own knowledge. They can separate
facts from opinions and don’t pretend to have all the answers. They listen
to others, evaluate what they say, but come to their own conclusions.
Although winners can adore and respect other people, they are not totally
defined, demolished, bound, or awed by them.
Winners do not play “helpless”, nor do they play the blaming game.
Instead, they assume responsibility for their own lives.
参考译文：
成功者不会毕生致力于这样一种概念：即想象自己应该成为何种人。相反，他们即他们自己。因此，他们不会费神去装腔作势，故作姿态，摆布他人。他们
明白：爱与装爱，傻与装傻，知与装知、真正博学与假装博学之间是有区别的。成功者无须躲在面具后面。// 成功者敢于独立思考，敢于运用自己的知识。他们能够把事实从纷繁的意见中剥离出来，而又不会假装无所不知。
他们倾听他人的意见，品评他人的言论，却能得出自己的结论。虽然胜利者也钦佩他人，尊敬他人，但是，他们不会完全被他人所规定、所摧垮、所束缚，所吓倒。// 成功者不会假装无助，也不会怨天尤人，相反，他们承担起自己生命的责任。
2001年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
乔羽的歌大家都熟悉。但他另外两大爱好却鲜为人知，那就是钓鱼和喝酒。晚年的乔羽喜爱垂钓，他说：“有水有鱼的地方大都是有好环境的，好环境便会给人好 心情。我认为最好的钓鱼场所不是舒适的、给你准备好饿鱼的垂钓园，而是那极其有吸引力 的大自然野外天成的场所。”钓鱼是一项能够陶冶性情的运动，有益于身心健康。乔羽说： “钓鱼可分三个阶段：第一阶段是吃鱼；第二阶段是吃鱼和情趣兼而有之；第三阶段主要是 的趣，面对一池碧水，将忧心烦恼全都抛在一边，使自己的身心得到充分休息。”
参考译文：
Qiao Yu took to fishing in his old age. He said: “Where there is fish
and w ater, there is good environment, and good environment fills one’s
heart with joy (makes one feel delighted, delights everyone, gives
delight to everyone). I thi nk the best place for fishing is not a
comfortable man-made fish-pond where hung ry fish are ready (provided)
for you, but an enchanting place in the wild where everything is
natural. ”Fishing (Angling) is a game that can help improve one’s
temperament (character). It is good for mental and bodily health. Qiao
Yu said: “Fishing falls into three stages. The first stage is just for
eating fish. The s econd stage is for eating fish and for enjoying the
pleasure of fishing as well. (The second stage is for enjoying the pleasure
of fishing as well as eating fis h. ) The third stage is mainly for the
pleasure of fishing facing a pool of gree n water, one casts (throws) aside
all anxieties and worries and enjoys (takes) a good rest, both mental and
physical.”
E-C原文：
Possession for its own sake or in competition with the rest of
the neighbo rhood would have been Thoreau’s idea of the low levels. The
active discipline o f heightening one’s perception of what is enduring
in nature would have been his idea of the high. What he saved from the
low was time and effort he could spend on the high. Thoreau certainly
disapproved of starvation, but he would put into feeding himself only as
much effort as would keep him functioning for more impor tant efforts.
Effort is the gist of it. There is no happiness except as we
take on life- engaging difficulties. Short of the impossible, as Yeats
put it, the satisfactio n we get from a lifetime depends on how high we
choose our difficulties. Robert Frost was thinking in something like the
same terms when he spoke of “The pleas u re of taking pains”. The mortal
flaw in the advertised version of happiness is in the fact that it purports
to be effortless.
We demand difficulty even in our games. We demand it because
without diffi culty there can be no game. A game is a way of making
something hard for the fun of it. The rules of the game are an arbitrary
imposition of difficulty. When someone ruins the fun, he always does so
by refusing to play by the roles. It is e asier to win at chess if you
are free, at your pleasure, to change the wholly ar bitrary roles, but
the fun is in winning within the rules. No difficulty, no fun.
参考译文：
梭罗所理解的“低层次”，即为了拥有而去拥有，或与所有的邻居明争暗斗而致拥有。他心目中的“高层次”，则是这样一种积极的人生戒律，即要使自己对自然界永恒之物的感悟臻于完美。对于他从低层次上节省下来的时间和精力，他可将其致力于对高层次的追求。勿庸置疑，梭罗不赞成忍饥挨饿，但他在膳食方面所投入的精力仅果腹而已，只要可确保他能去从事更为重要的事务，他便别无所求。
付出努力才是其本质所在，除非我们终生与困难为伴，否则就无幸福可谈。正如济慈所 言，除去不可能做的事，我们一生获得的满足有多大，取决于我们选择的困难有多强。罗伯 特·福剂罗斯特谈到“苦中求乐”时，也有异曲同工之理。就通常宣传的幸福而言，其致命弱 点在于声称不用付出努力即可获得幸福。
我们甚至在竞赛中寻求困难。我们需要困难，因为没有困难也就无所谓竞赛，竞赛是制 造困难以求得乐趣之道。竞赛规则就是任意强加的困难。违犯竞赛规则就是破坏乐趣。下棋 时，随心所欲，肆意更改强制之规更易获胜。然而乐趣源于获胜而又遵守规则。没有困难就 没有乐趣。
2000年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
中国科技馆的诞生来之不易。与国际著名科技馆和其他博物馆相比，它先天有些不足，后天也常缺乏营养，但是它成长的步伐却是坚实而有力的。它在国际上已被公认为后起之秀。世界上第一代博物馆属于自然博物馆，它是通过化石、标本等向人们介绍地球和各种生物的演化历史。第二代属于工业技术博物馆，它所展示的是工业文明带来的各种阶段性结果。这两代博物馆虽然起到了传播科学知识的作用，但是，它们把参观者当成了被动的旁观者 。// 世界上第三代博物
馆是充满全新理念的博物馆。在这里，观众可以自己去动手操作，自己细心体察。这样，他们可以更贴近先进的科学技术，去探索科学技术的奥妙。// 中国科技馆正是这样的博物馆!它汲取了国际上一些著名博物馆的长处，设计制作了力学、光学、电学、热学、声学、生物学等展品，展示了科学的原理和先进的科技成果。
参考译文：
The first generation of museums are what might be called natural
museums which, by means of fossils, specimens and other objects,
introduced to people the evolutionary history of the Earth and various
kinds of organisms. The second generation are those of industrial
technologies which presented the fruits achieved by industrial
civilization at different stages of industrialization. Despite the fact
that those two generations of museums helped to disseminate / propagate
/ spread scientific knowledge, they nevertheless treated visitors merely
as passive viewers. // The third generation of museums in the world are
those replete with / full of wholly novel concepts / notions / ideas. In
those museums, visitors are allowed to operate the exhibits with their
own hands, to observe and to experience carefully. By getting closer to
the advanced science and technologies in this way, people can probe into
their secret mysteries.
The China Museum of Science and Technology is precisely one of such
museums. It has incorporated some of the most fascinating features of
those museums with international reputation. Having designed and created
exhibits in mechanics, optics, electrical science, thermology, acoustics,
and biology, those exhibits demonstrate scientific principles and present
the most advanced scientific and technological achievements.
E-C原文
If people mean anything at all by the expression “untimely death”,
they m us t believe that some deaths nm on a better schedule than others.
Death in old age is rarely called untimely—a long life is thought to be
a full one. But with the passing of a young person, one assumes that the
best years lay ahead and the measure of that life was still to be taken. History denies this, of course. Among prominent summer deaths, one
recalls those of MariLarry Monroe and James Deans, whose lives seemed
equally brief and complete. Writers cannot bear the fact that poet John
Keats died at 26, and only half playfully judge their own lives as failures
when they pass that year. The id ea that the life cut short is unfulfilled
is illogical because lives are measure d by the impressions they leave
on the world and by their intensity and virtue.
参考译文（1）：
如果人们藉"英年早逝"这一字眼真的意欲表达什么含义的话，他们必然相信某些人的辞世可以算是寿终正寝，而另一些人则"死不逢时" 。死于年迈很少被冠以"死不逢时"之名，因为能度过漫长的一生被认为是甚为圆满的。反之，如果所碰到的是一位年轻人之死，人们会以为这位年轻人风华正茂，前途无可限量，生命的倒计时尚未真正开始。
当然，历史否定这一切。在诸多较为著名的"英年早逝"的情形中，我们会忆起玛丽莲.梦露与詹姆斯.迪恩斯之死，其生命的短暂丝毫无损于其生命的完整性。对于约翰.济慈年方26便溘然长逝这一事实，文人墨客们皆痛不欲生，但他们中仅有半数人诙谐地认为，设若他们也死于这一年龄，其一生可视为失败。视英年早逝为不圆满，这一观念有悖于逻辑，因为衡量生命的尺度乃是留给世界的印记，是生命的力度及其美德。
参考译文（2）：
提起英年“早逝”，人们或有所指。人们定会相信有些人死亡的时刻更为适宜。寿终正寝极少称为“早逝”。长寿即意味着生命之完整。但英年早逝常令人感到逝者美好时光尚未到来，一生之评说尚未做出。然而，历史却否认这点,提起杰出的早逝者，人们定会亿起玛丽莲·梦露和詹姆士·迪恩。两人生命短暂，却完美无缺。诗人约翰?济慈26岁与世长辞，作家们对此难以接受。而他们自己过了26岁时却只能半开玩笑地认为今生今世无所作为。生命短暂即未成果这—观念荒谬无理。生命的价值取决于它留给世界的印象、它的贡献及它的美德。
1999年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
加拿大的温哥华1986年刚刚度过百岁生日，但城市的发展令世界瞩目。以港立市，以港兴市，是许多港口城市生存发展的道路。经过百年开发建设，有着天然不冻良港的温哥华，成为举世闻名的港口城市，同亚洲、大洋洲、欧洲、拉丁美洲均有定期班轮，年货物吞吐量达到8，000万吨，全市就业人口中有三分之一从事贸易与运输行业。
温哥华（Vancouver）的辉煌是温哥华人智慧和勤奋的结晶，其中包括多民族的贡献。加拿大地广人稀，国土面积比中国还大，人口却不足3000万。吸收外来移民，是加拿大长期奉行的国策。可以说，加拿大除了印第安人外，无一不是外来移民，不同的只是时间长短而已。温哥华则更是世界上屈指可数的多民族城市。现今180万温哥华居民中，有一半不是在本地出生的，每4个居民中就有一个是亚洲人。而25万华人对温哥华的经济转型起着决定性的作用。他们其中有一半是近5年才来到温哥华地区的，使温哥华成为亚洲以外最大的中国人聚居地。
参考译文：
Vancouver’s prosperity owes to the intelligence and diligence of the
people there, as well as to the contributions made by a variety of other
ethnic groups. Canada is vast country with a sparse population, having
a territory larger than that of China but a population of less than 30
million. That is why Canada has long adopted a national policy of absorbing
immigrants from other countries. We may say that, with the exception of
the (aboriginal) Indian people, Canadians are made up immigrants,
different from each other only in how long they have settled down there.
Vancouver is most typical of this which is among the few cities in the
world featuring multi-nationalities. Of the 18 million people living in
Vancouver nowadays, half were not born in Vancouver and 1/4 is from Asia.
Out of the 250 thousand Chinese-Canadians who have played a decisive role
in Vancouver’s economic growth, half have immigrated to the region only
5 years before. All these Chinese-Canadians have made Vancouver the region
with the largest Chinese communities outside China.
E-C原 文：
In some societies people want children for what might be called
familial reasons: to extend the family line or the family name, to
propitiate the ancestors; to enable the proper functioning of religious
rituals involving the family. Such reasons may seem thin in the modern,
secularized society but they have been and are powerful indeed in other
places. // In addition, one class of family reasons shares a border with
the following category, namely, having children in order to maintain or
improve a marriage: to hold the husband or occupy the wife; to repair or
rejuvenate the marriage; to increase the number of children on the
assumption that family happiness lies that way. The point is underlined
by its converse: in some societies the failure to bear children (or males)
is a threat to the marriage and a ready cause for divorce. // Beyond
all that is the profound significance of children to the very institution
of the family itself. To many people, husband and wife alone do not seem
a proper family —they need children to enrich the circle, to validate
its family character, to gather the redemptive influence of offspring.
Children need the family, but the family seems also to need children, as
the social institution uniquely available, at least in principle, for
security, comfort, assurance, and direction in a changing, often hostile,
world. To most people, such a home base, in the literal sense, needs more
than one person for sustenance and in generational extension.
参考译文：
在某些社会中，人们希望拥有孩子是出于所谓的家庭原因：传宗接代，光宗耀祖，讨好祖辈，使那些涉及到家庭的宗教仪式得以正常进行。此类原因在现代世俗化的社会中似显苍白，但它们在其他地方曾一度构成并确实仍在构成强有力的理由。//此外，有一类家庭原因与下列类别不无共通之处，这便是：生儿育女是为了维系或改善婚姻：能拴住丈夫或者使妻子不致于无所事事；修复或重振婚姻；多子多孙，以为家庭幸福惟有此法。这一点更可以由其反面得到昭示：在某些社会中，无法生儿育女（或无法生育男孩）对婚姻而言是一种威胁，还可作为离婚的现成借口。//后代对于家庭这一体制本身所具有的深远意义远非如此。对许多人来说，夫妻两人尚不足以构成一个真正意义上的家庭——夫妻需要孩子来丰富其两人小天地，赋予该小天地以真正意义上的家庭性质，并从子孙后代身上获取某种回报。// 孩子需要家庭，但家庭似乎也需要孩子。家庭作为一种社会机构，以其特有的方式，至少从原则上说，可在一个变幻莫测、常常是充满敌意的世界中让人从中获取某种安全、慰藉、保障，以及价值取向。
1998年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
1997年2月24日我们代表团下榻日月潭中信大饭店，送走了最后一批客人，已是次日凌晨3点了。我躺在床上久久不能入睡，披衣走到窗前，往外看去，只见四周峰峦叠翠，湖面波光粼粼。望着台湾这仅有的景色如画的天然湖泊，我想了许多，许多……
这次到台湾访问交流，虽然行程匆匆，但是，看了不少地方，访了旧友，交了新知，大家走到一起，谈论的一个重要话题就是中华民族在21世纪的强盛。虽然祖国大陆、台湾的青年生活在不同的社会环境中，有着各自不同的生活经历，但大家的内心都深深铭刻着中华文化优秀传统的印记，都拥有着振兴中华民族的共同理想。在世纪之交的伟大时代，我们的祖国正在走向繁荣富强，海峡两岸人民也将加强交流，共同推进祖国统一大业的早日完成。世纪之交的宝贵机遇和巨大挑战将青年推到了历史前台。跨世纪青年一代应该用什么样的姿态迎接充满希望的新世纪，这是我们必须回答的问题。
日月潭水波不兴，仿佛与我一同在思索……
参考译文：
The current visit to Taiwan for exchange, brief and cursory as it is,
has enabled us to see many places, to visit old friends while making new
acquaintances. Whenever people gather together, an important topic of
discussion has been how the Chinese nation can become prosperous and
powerful in the 21st century. Although the young people on the Mainland
and in Taiwan live in different social contexts (environments / milieus),
with their individually different experiences of life, in the innermost
recesses of their hearts are wrought an indelible mark by the fine
traditions of the Chinese culture. They all cherish the same ideal to
rejuvenate the Chinese nation (They share the same ideal to rejuvenate
the Chinese nation). In this great epoch at the turn of the century, our
motherland is developing toward greater prosperity and powerfulness.
People across the Taiwan Straits are bound to strengthen their exchanges
and will mutually promote the earliest possible achievement of the great
cause of reunification of the motherland. The precious opportunities and
the tremendous challenges at the turn of the century have pushed the young
people to the foreground (forefront) of the historical arena (stage). At
this transitional phase between the two millennia, in what way the young
generation should embrace the forthcoming new century replete with hopes
is a question to which we have to seek an answer.
E-C原 文：
I agree to some extent with my imaginary English reader. American
literary historians are perhaps prone to view their own national scene
too narrowly, mistaking prominence for uniqueness. They do over-phrase
their own literature, or certainly its minor figures. And Americans do
swing from aggressive over phrase of their literature to an equally
unfortunate, imitative deference. But then, the English themselves are
somewhat insular in their literary appraisals. Moreover, in fields where
they are not pre-eminent — e. g. in painting and music —they too
alternate between boasting of native products and copying those of the
Continent. How many English paintings try to look as though they were done
in Paris; how many times have we read in articles that they really
represent an “English tradition” after all.
To speak of American literature, then, is not to assert that it is
completely unlike that of Europe. Broadly speaking, America and Europe
have kept step. At any given moment the traveler could find examples in
both of the same architecture, the same styles in dress, the same books
on the shelves. Ideas have crossed the Atlantic as freely as men and
merchandise, though sometimes more slowly. When I refer to American habit,
thoughts, etc., I intend some sort of qualification to precede the word,
for frequently the difference between America and Europe (especially
England) will be one of degree, sometimes only of a small degree. The
amount of divergence is a subtle affair, liable to perplex the Englishman
when he looks at America. He is looking at a country which in important
senses grew out of his own, which in several ways still resembles his own
— and which is yet a foreign country. There are odd overlappings and
abrupt unfamiliarities; kinship yields to a sudden alienation, as when
we hail a person across the street, only to discover from his blank
response that we have mistaken a stranger for a friend.
参考译文：
那么，要谈论美国文学，倒并非意欲断言，它与欧洲文学全然大相径庭。广而言之，美国与欧洲一直同步发展，协调一致。在任何一个特定的时刻，旅行者在两地均能目睹同一样式的建筑实例，相同款式的服饰，书架上相同的书籍。在大西洋两岸，思想如同人员与货物往来一样自由交流，尽管有时会略显迟缓。当我提及美国式的习惯、思想等概念时，我意欲在“美国式的”这一词汇之前加上某种限定，因为欧美（尤其是英美）之间的差异往往只是程度上的差异而已，并且有时候仅仅只是微乎其微的一点程度差异而已。差异的多寡是件极为微妙的事务，这极容易使一个英国人在审视美国时大惑不解。他所审视的那个国家，从某些重要的意义上来说，诞生于他自己的国家，并在某些方面仍与他自己的国家相差无几——然而，它却实实在在是一个异邦。两者间存在着某些古怪的交替重迭，以及令人甚感突兀的陌生感；亲缘关系已让位于一种突如其来的异化与疏远，这种情景仿佛就像我们隔着马路向另一个人打招呼，结果却从这个人漠无表情的反应中发现，我们原来竟将一个陌生人误认为我们的熟人。
注：本部分内容部分来自于网络。
1.4
219955
2024年1月20日发(作者：隆洛妃)
英语专业八级翻译试题真题
2009年英语专业八级考试--翻译部分（附参考译文）
C-E原文：
我想不起来哪一个熟人没有手机。今天没有手机的人是奇怪的，这种人才需要解释。我们的所有社会关系都储存在手机的电话本里，可以随时调出使用。古代只有巫师才能拥有这种法宝。
手机刷新了人与人的关系。会议室门口通常贴着一条通告：请与会者关闭手机。可是会议室里的手机铃声仍然响成一片。我们都是普通人，并没有多少重要的事情。尽管如此，我们也不会轻易关掉手机。打开手机象征我们与这个世界的联系。手机反映出我们的"社交饥渴症"。最为常见的是，一个人走着走着突然停下来，眼睛盯着手机屏幕发短信。他不在乎停在马路中央还是厕所旁边。
为什么对于手机来电和短信这么在乎?因为我们迫切渴望与社会保持联系。
参考译文：
Cell phone has altered / renovated human relations / relationships.
There is usually a note on the door of conference room, which reads “close
your handset / cell phone.” However, the rings are still resounding in
the room. We are all common people and have few urgencies to do. Still,
we are reluctant to turn off the phone. Cell phone symbolizes our
connection with the world and reflects our “thirst for socialization.”
We are familiar with the scene that a person stops his steps to edit short
messages with eyes glued at his phone, regardless of his location, whether
in road center or beside restroom.
注：
中文作者：张帆 标题：《我们生活在机器中》
为上海艺术人文频道《世说新语》栏目所作的演讲稿
E-C原文：
We, the human species, are confronting a planetary emergency - a threat
to the survival of our civilization that is gathering ominous and
destructive potential even as we gather here. But thereis hopeful news
as well: we have the ability to solve this crisis and avoid the worst -
though not all - of its consequences, if we act boldly, decisively and
quickly.
However, too many of the world's leaders are still best described in
the words of Winston Churchill applied to those who ignored Adolf Hitler's
threat: "They go on in strange paradox, decided only to be undecided,
resolved to be irresolute, all powerful to be impotent." So today, we
dumped another 70 million tons of global-warming pollution into the thin
shell of atmosphere surrounding our planet, as if it were an open sewer.
And tomorrow, we will dump a slightly larger amount, with the cumulative
concentrations now trapping more and more heat from the sun.
参考译文：
我们人类，正面临全球性的危机，一个关于我们的人类文明能否延续的危机；尽管我们聚在一起共商对策，而灾难却在扩大，形势不容乐观。但也有令人欣喜的消息：如果行动大胆果断，反应迅速，我们有能力解决这场危机，尽管不能解决所有问题，但能避免最坏的结果。
但是，时下世界上的许多国家领导人可以用当年温斯顿·丘吉尔批评欧洲诸政要忽视阿道夫·希特勒将带来的威胁的名言来形容，“他们在奇怪的悖论中前行，仅仅为一个决定而犹豫不决，有了决心却拖泥带水，信心犹疑不定，见解随波逐流，掌权者虚弱无力。”
而如今我们又向这个星球脆弱的大气层倾倒超过七千万吨温室气体，把其当作天然排污口。明天我们还会变本加厉，堆积的温室气体吸纳了越来越多的太阳热度。
注：
该文章选自Al Gore's Nobel Lecture艾伯特•阿诺•戈尔（Albert Arnold
"Al" Gore, Jr.，1948年3月31日出生于美国华盛顿特区），于1993年至2001年间在比尔•克林顿掌政时担任美国第四十五任副总统。其后升为一名国际上著名的环境学家，由于在环球气候变化与环境问题上的贡献受到国际的肯定，因而与政府间气候变化专门委员会共同获得2007年度诺贝尔和平奖。
2008年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
都市寸土千金，地价炒得越来越高，今后将更高。拥有一个小小花园的希望，对寻常之辈不啻是一种奢望，一种梦想。
我想，其实谁都有一个小小花园，这便是我们的内心世界。人的智力需要开发，人的内心世界也是需要开发的。人和动物的区别，除了众所周知的诸多方面，恐怕还在于人有内心世界，心不过是人的一个重要脏器，而内心世界是一种景观，它是由外部世界不断地作用于内心渐渐形成的。每个人都无比关注自己及至亲至
爱之人心脏的健损，以至于稍有微疾便惶惶不可终日。但并非每个人都关注自己及至亲至爱之人的内心世界的明暗。
参考译文：
In fact, I think everyone has a small garden and that is our inner
world. People’s intelligence needs to be developed, so does the inner
world. The difference between people and animals, in addition to the many
well-known, is also in the inner world. The heart is an important organ;
however, the inner world is a landscape. It gradually took shape under
the constant influence of the outside world on the heart. Everyone is so
concerned about the health of the hearts of their loved ones as well as
his that a slight disease would cause great anxiety. But not everyone is
concerned about the inner world of themselves and their loved ones.
E-C 原文:
But, as has been true in many other cases, when they were at last
married, the most ideal of situations was found to have been changed to
the most practical. Instead of having shared their original duties, and
as school-boys would say, going halves, they discovered that the cares
of life had been doubled. This led to some distressing moments for both
our friends; they understood suddenly that instead of dwelling in heaven
they were still upon earth, and had make themselves slaves to new laws
and limitations. Instead of being freer and happier than ever before, they
had assumed new responsibilities; they had established a new household,
and must fulfill in some way or another the obligations of it. They looked
back with affection to their engagement; they had been longing to have
other to themselves, apart from the world, but it seemed they never felt
so keenly that they were still units in modern society.
参考译文：
但是正如其他许多已经发生过的事情一样，当他们最终结婚后，发现最憧憬的生活变得再实际不过了。他们非但没有分担各自原先的责任---正如那些学生们所说"一半一半"，相反却发现生活的重担加倍了。这使得我们那两个结婚的朋友时常觉得沮丧；他们突然发现自己并没有过着天堂般的生活而是仍实实在在地生活在地球上，而且成为了新规则和新约束的奴隶。生活并没有比以前更自由、更幸福，因为他们要去承担新的责任。既然成立了一个新的家庭，那就无论如何也要尽一点家庭的义务。他们深情地回想起订婚的那段时光，曾经如此地渴望拥有彼此而忘掉这个世界，然而现在最深切的感受却是自己仍是这个世界的一份子。
2007年英语专业八级考试--翻译部分参考译文
C-E 原文:
暮色中，河湾里落满云霞，与天际的颜色混合一起，分不清哪是流云哪是水湾。// 也就在这一幅绚烂的图画旁边，在河湾之畔，一群羊正在低头觅食。它们几乎没有一个顾得上抬起头来，看一眼这美丽的黄昏。也许它们要抓紧时间，在即将回家的最后一刻再次咀嚼。这是黄河滩上的一幕。牧羊人不见了，他不知在何处歇息。只有这些美生灵自由自在地享受着这个黄昏。这儿水草肥美，让它们长得肥滚滚的，像些胖娃娃。如果走近了，会发现它们那可爱的神情，洁白的牙齿，那丰富而单纯的表情。如果稍稍长久一点端详这张张面庞，还会生出无限的怜悯。
参考译文：
Beside this picture with profusions of colors, a group of sheep are
lowing their heads, eating by the river bank. Hardly none of them would
spare some time to raise their eyes to have a glance at the beautiful dusk.
They are, perhaps, taking use of every minute to enjoy their last chew
before being driven home. This is a picture of the Yellow River bank, in
which the shepherd disappears, and no one knows where he is resting himself.
Only the sheep, however, as free creatures, are joyfully appreciating the
dusk. The exuberant water plants have untried the sheep, making them grow
as fat as balls. When approaching near, you would find their lily-white
teeth and a variety of innocent facial impressions.
E-C 原文:
Scientific and technological advances are enabling us to comprehend
the furthest reaches of the cosmos, the most basic constituents of matter,
and the miracle of life. At the same time, today, the actions, and inaction,
of human beings imperil not only life on the planet, but the very life
of the planet. // Globalization is making the world smaller, faster and
richer. Still, 911, avian flu, and Iran remind us that a smaller, faster
world is not necessarily a safer world. Our world is bursting with
knowledge - but desperately in need of wisdom. Now, when sound bites are
getting shorter, when instant messages crowd out essays, and when
individual lives grow more frenzied, college graduates capable of deep
reflection are what our world needs. For all these reasons I believed -
and I believe even more strongly today - in the unique and irreplaceable
mission of universities.
参考译文：
科技进步正在使我们能够探索宇宙的边陲、物质最基本的成分及生命的奇迹.与此同时，今天，人类所做的及没能做到的事情，不仅危害到这个星球上的生命，也危害到该星球的寿命。全球化正在使地球变得愈来愈小、愈来愈快和愈来愈富有。尽管如此，911、禽流感及伊朗提醒我们，更小更快的世界决不意味着其更
安全。我们正处于一个知识爆炸的世界之中，不过，迫切需要智慧。现在，在（新闻采访的）原声摘要播出变得愈来愈短，即时信息淘汰了杂记文，个人生活变得如痴如狂之际，这个世界还是需要能够深思的大学生.考虑到这些理由，我过去信仰，而今天甚至更加强烈地信仰大学独特的、无可取代的使命。
2006年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
中国民族自古以来从不把人看作高于一切，在哲学文艺方面的表现都反映出人在自然界中与万物占有比例较为恰当的地位，而非绝对统治万物的主宰。因此我们的苦闷基本上比西方人为少为小：因为苦闷的强弱原是随欲望与野心的大小而转移的。农业社会的人比工业社会的人享受差得多，因此欲望也小的多。何况中国古代素来以不怠于物不为物役为最主要的人生哲学。
参考译文：
Chinese people has never thought of human being as the highest
creature among everything since ancient times, whose reflection takes a
quite appropriate proportion with all others in our natural world in both
aspects of philosophy and arts, but not as an absolute dominant ruler.
Therefore, our bitterness and depression are basically less than those
of westerners, because the intensity of which is growing with the
expansion of one's desire and ambition. People in the agriculture society
enjoyed far less than people in the industry society, thus their wants
are far less either. Besides, ancient Chinese always regard "not confined
by material, not driven by material" as the major philosophy.
E-C 原文:
I have nothing to offer but blood, toil, tears and sweat. We have
before us an ordeal of the most grievous kind. We have before us many,
many months of struggle and suffering. // You ask, what is our policy?
I say it is to wage war by land, sea and air. //War with all our might
and with all the strength God has given us, and to wage war against a
monstrous tyranny never surpassed in the dark and lamentable catalogue
of human crime. //You ask, what is our aim? I can answer in one word, It
is victory. Victory at all costs-victory in spite of all terrors-victory,
however long and hard the road may be, for without victory there is no
survival. // Let that be realized. No survival for the British Empire,
no survival for all that the British Empire has stood for, no survival
for the urge, the impulse of the ages, that mankind shall move forward
toward his goal.
参考译文：
我所能奉献的唯有热血、辛劳、眼泪和汗水我们所面临的将是一场极其严酷的考验，将是旷日持久的斗争和苦难。//若问我们的政策是什么？我的回答是：在陆上、海上、空中作战。尽我们的全力，尽上帝赋予我们的全部力量去作战，对人类黑暗、可悲的罪恶史上空前凶残的暴政作战。//若问我们的目标是什么？我可以用一个词来回答，那就是胜利。不惜一切代价，去夺取胜利——不惧一切恐怖，去夺取胜利——不论前路如何漫长、如何艰苦，去夺取胜利。因为没有胜利就不能生存。//我们务必认识到，没有胜利就不复有大英帝国，没有胜利就不复有大英帝国所象征的一切，没有胜利就不复有多少世纪以来的强烈要求和冲动：人类应当向自己的目标迈进
2005年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
一个人的生命究竟有多大意义，这有什么标准可以衡量吗？提出一个绝对的标准当然很困难；但是，大体上看一个人对待生命的态度是否严肃认真，看他对待工作、生活的态度如何，也就不难对这个人的存在意义做出适当的估计了。
古来一切有成就的人，都很严肃地对待自己的生命，当他活着一天，总要尽量多工作、多学习，不肯虚度年华，不让时间白白浪费掉。我国历代的劳动人民以及大政治家、大思想家等等都莫不如此。
参考译文：
What is the significance of life? Is there any criterion for its
measurement? Difficult as it is to advance an absolute one, it will not
be so to judge the very meaning of one’s existence generally from whether
he is serious about life and what his attitudes are towards work and life.
Throughout the ages, all people of accomplishment take their lives
seriously. As long as they are alive, they would rather devote themselves
to more work and study than let a single minute slip by in vain. And the
same is true of the common labourers as well as the great statesmen and
thinkers in our country.
注：选材出自《散文佳作108篇(汉英·英汉对照)》
作 者： 乔萍 翟淑蓉 宋洪玮，建议大家熟读此书。
E-C 原文:
It is simple enough to say that since books have classes--- fiction,
biography, poetry--- we should separate them and take from each what it
is right that each should give us. Yet few people ask from books what books
can give us. Most commonly we come to books with blurred and divided minds,
asking of fiction that it shall be true, of poetry that it shall be false,
of biography that it shall be flattering, of history that it shall enforce
our own prejudices. If we could banish all such preconceptions when we
read, that would be an admirable beginning. Do not dictate to your author;
try to become him. Be his fellow-worker and accomplice. If you hang back,
and reserve and criticize at first, you are preventing yourself from
getting the fullest possible value from what you read. But if you open
your mind as widely as possible, then signs and hints of almost
imperceptible fineness, from the twist and turn of the first sentences,
will bring you into the presence of a human being unlike any other. Steep
yourself in this, acquaint yourself with this, and soon you will find that
your author is giving you, or attempting to give you, something far more
definite.
参考译文：
然而，人们对书籍往往求非所予。开卷之时，我们常常思想模糊，思维割裂，苛求小说真实，认定诗歌造作，视传记为美化，期望史书认同一己之见。阅读之时，若能摒弃所有此类成见，那将是一个可喜的开端。不要对作者指指点点，而应尝试设身处地，做作者的同道和“同谋”。若是你一开始便故步自封，先入为主，求全责备，你就不可能最大限度地从所读的书中获益，但是，你若能大大敞开思想，那么，开篇的那几行曲径通幽的文字，那若明若暗的微妙表达和深意将把你带到一个独具特色的灵魂面前。投身其中，知晓此境，不用很久，你就会发现作者正在传递给你的，或试图传递给你的，原来如此显豁。
2004年英语专业八级考试--翻译部分（附参考译文）
C-E 原文:
在人际关系问题上我们不要太浪漫主义。人是很有趣的，往往在接触一个人时首先看到的都是他或她的优点。这一点颇像是在餐馆里用餐的经验。开始吃头盘或冷碟的时候，印象很好。吃头两个主菜时，也是赞不绝口。愈吃愈趋于冷静，吃完了这顿筵席，缺点就都找出来了。于是转喜为怒，转赞美为责备挑剔，转首肯为摇头。这是因为，第一，开始吃的时候你正处于饥饿状态，而饿了吃糠甜加蜜，饱了吃蜜也不甜。第二，你初到一个餐馆，开始举筷时有新鲜感，新盖的茅房三天香，这也可以叫做“陌生化效应”。
参考译文：
We should not be too romantic in interpersonal relations. Human beings
are interesting in that they tend to first see good in a new acquaintance.
This is like dining in a restaurant. You will be not only favorably
impressed with the first two courses. However, the more you have, the more
sober you become until the dinner ends up with all the flaws exposed.
Consequently, your joy would give way to anger; your praises to criticism
or even fault-finding; and your nodding in agreement to shaking the head.
What accounts for all this is, in the first place, you are hungry when
you start to eat. As the saying goes, “Hunger is the best sauce”, and
vice versa.
E-C 原文：
For me the most interesting thing about a solitary life, and mine has
been that for the last twenty years, is that it becomes increasingly
rewarding. When I can wake up and watch the sun rise over the ocean, as
I do most days, and know that I have an entire day ahead, uninterrupted,
in which to write a few pages, take a walk with my dog, read and listen
to music, I am flooded with happiness. //I am lonely only when I am
overtired , when I have worked too long without a break, when for the time
being I feel empty and need filling up. And I am lonely sometimes when
I come back home after a lecture trip, when I have seen a lot of people
and talked a lot, and am full to the brim with experience that needs to
be sorted out.// Then for a little while the house feels huge and empty,
and I wonder where my self is hiding. It has to be recaptured slowly by
watering the plants and, perhaps, by looking again at each one as though
it were a person. // It takes a while, as I watch the surf blowing up in
fountains, but the moment comes when the world falls away, and the self
emerges again from the deep unconscious, bring back all I have recently
experienced to be explored and slowly understood.
参考译文：
只有当我疲劳过度的时候，在我长时间工作而没有休息的时候，或是在我感到心头空虚而需要充实的时候，我才感到孤独。有时，当外出讲学后回家，见过许多人，讲了很多话，满脑子的感受，需要梳理的时候，我也会感到孤独。// 屋子有一阵子显得空荡荡的，而我不知自我潜藏何处。只有去浇浇花草，或许，然后再注目每一株花草，将之视为活生生的人，我才能渐渐找回失去的自我。
找回自我，需要一点时间。我看着浪花迸若喷泉，不过这样的时刻降临了，身边的世界渐次隐遁，自我，再次从潜意识深处浮现，带回了最近的经历，那等待探究和细细品味的经历。
2003年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原 文:
得病以前，我受父母宠爱，在家中横行霸道，一旦隔离，拘禁在花园山坡上一幢小房子里，我顿感打入冷宫，十分郁郁不得志起来。一个春天的傍晚，园中百花怒放，父母在园中设宴，一时宾客云集，笑语四溢。我在山坡的小屋里，悄
悄掀起窗帘，窥见园中大千世界，一片繁华，自己的哥姐，堂表弟兄，也穿插其间，个个喜气洋洋。一霎时，一阵被人摒弃，为世所遗的悲愤兜上心头，禁不住痛哭起来。
参考译文(1):
Before I was taken ill, I had been a spoiled child of my parents,
getting things my way in the family. Once isolated and confined to a small
house on the slope of the garden, I suddenly found myself in disfavour
and my wings clipped. One spring evening, with myriads of flowers in full
bloom in the garden, my parents held a garden party in honour of many guests,
whose arrival at once filled the place with laughing chats. In the small
house on the slope, I quietly lifted the curtain, only to be met by a great
and prosperous world with my elder brothers and sisters and my cousins
among the guests, all in jubilation. All at once, seized by a fit of forlorn
rage, I could not help bursting into tears.
参考译文(2):
Before I fell ill, I had been the bully under our roofs (in my family)
owing to my doting parents. Feeling like being deposed into a cold palace,
I began to taste the bitterness of depression and frustration immediately
after I was segregated and confined in a small house on a hillside in our
garden. On a spring evening, my parents gave a banquet in the garden where
a profusion of flowers were in full bloom. In no time, crowd of their guests
collected and laughter was heard all over there. I, without being noticed,
lifted the curtain in my small room, only to spy the bustle of a
kaleidoscopic world down in the garden, and my elder sisters, brothers
and cousins, each full of the joys of spring, were shuttling among the
guests/helping treat(host) the guests . Quickly enough, I was thrown into
a fist of sorrowful anger at being forgotten and discarded by the rest
and could not help crying my heart out.
E-C原 文:
In his classic novel, “The Pioneers”, James, Feminore Cooper has
his hero, a land developer, take his cousin on a tour of the city he is
building. He describes the broad streets, rows of houses, a teeming
metropolis. But his cousin looks around bewildered. All she sees is a
forest, “Where are the beauties and improvements which you were to show
me?” she asks. He’s astonished she can’t see them. “Where! Why
everywhere,” he replies. For though they are not yet built on earth, he
has built them in his mind, and they are as concrete to him as if they
were already constructed and finished.// Cooper was illustrating a
distinctly American trait, future-mindedness: the ability to see the
present from the vantage point of the future; the freedom to feel
unencumbered by the past and more emotionally attached to things to come.
As Albert Einstein once said, “Life for the American is always becoming,
never being.”
参考译文：
詹姆斯·费尼莫尔·库柏在其经典小说《拓荒者》中，记述了主人公—— 一位土地开发商——带着表妹游览一座他将要建造的城市的情景。他向表妹描绘了宽阔的街道，排排的房屋，俨然一座熙来攘往的大都市。// 然而，表妹环顾四周，却一脸迷茫，她所看到的只是一片森林。于是她问：“你要给我看的美景和改观在哪里啊？”他很惊讶，她居然还不能心领神会。便回答说：“还问哪里？这不到处都是嘛。”因为尽管他还没有把它们真正建成，他却早已在心中构想好了。它们对他来说是如此真实具体仿佛它们早已建成。
库柏在这里揭示了一种美国人独有的特征，即前瞻性：他们能够站在未来的高度来看现在的一切；摆脱过去束缚而更加心系未来。正如埃尔伯特?爱因斯坦曾言：“对美国人来说，生活总是进取，而非守成。”
2002年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原 文:
大自然对人的恩赐，无论贫富，一律平等。所以人们对于大自然，全都一直并深深地依赖着。尤其在乡间，上千年来人们一直以不变的方式生活着。种植庄稼和葡萄，酿酒和饮酒，喂牛和挤奶，除草和栽花；在周末去教堂祈祷和做礼拜，在节日到广场拉琴、跳舞和唱歌；往日的田园依旧是今日的温馨家园。这样，每个地方都有自己的传说，风俗也就衍传了下来。
参考译文(1)：
The bounty of nature is equal to everyone, rich or poor, and therefore
all men are strongly attached to her. This is particularly true in the
rural areas, where people have kept the same lifestyle for a millennium
or so. They plant crops and grapevines, brew wine to drink, feed cows to
milk, and weed gardens to grow flowers. They go to church at weekends,
and they meet in the square on holidays, playing the violin, singing and
dancing. The age-old land remains the same as their family hearth. Each
place boasts its folklore and thereby social customs go down.
参考译文(2)：
The bounty of Nature is equal to everyone, rich or poor, and therefore
all men are strongly attached to her. This is particularly true in the
rural areas, where people have kept the same lifestyle for a millennium
or so. They plant crops and grapevines, brew wine to drink, feed cows to
milk, and weed the garden to grow flowers. They go to church at weekends,
and they meet in the square on holidays, playing the violins, singing and
dancing. The age-old land remains the same as their family hearth. Each
place boasts its folklore and thereby social customs go down.
E-C原 文:
The word “winner” and “loser” have many meanings. When we refer
to a person as a winner, we do not mean one who makes someone else lose.
To us, a winner is one who responds authentically by being credible,
trustworthy, responsive, and genuine, both as an individual and as a
member of a society. // Winners do not dedicate their lives to a concept
of what they imagine they should be: rather, they are themselves and as
such do not use their energy putting on a performance, maintaining
pretence, and manipulating others. They are aware that there is a
difference between being loving and acting loving, between being stupid
and acting stupid, between being knowledgeable and acting knowledgeable.
Winners do not need to hide behind a mask. // Winners are not afraid to
do their own thinking and to use their own knowledge. They can separate
facts from opinions and don’t pretend to have all the answers. They listen
to others, evaluate what they say, but come to their own conclusions.
Although winners can adore and respect other people, they are not totally
defined, demolished, bound, or awed by them.
Winners do not play “helpless”, nor do they play the blaming game.
Instead, they assume responsibility for their own lives.
参考译文：
成功者不会毕生致力于这样一种概念：即想象自己应该成为何种人。相反，他们即他们自己。因此，他们不会费神去装腔作势，故作姿态，摆布他人。他们
明白：爱与装爱，傻与装傻，知与装知、真正博学与假装博学之间是有区别的。成功者无须躲在面具后面。// 成功者敢于独立思考，敢于运用自己的知识。他们能够把事实从纷繁的意见中剥离出来，而又不会假装无所不知。
他们倾听他人的意见，品评他人的言论，却能得出自己的结论。虽然胜利者也钦佩他人，尊敬他人，但是，他们不会完全被他人所规定、所摧垮、所束缚，所吓倒。// 成功者不会假装无助，也不会怨天尤人，相反，他们承担起自己生命的责任。
2001年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
乔羽的歌大家都熟悉。但他另外两大爱好却鲜为人知，那就是钓鱼和喝酒。晚年的乔羽喜爱垂钓，他说：“有水有鱼的地方大都是有好环境的，好环境便会给人好 心情。我认为最好的钓鱼场所不是舒适的、给你准备好饿鱼的垂钓园，而是那极其有吸引力 的大自然野外天成的场所。”钓鱼是一项能够陶冶性情的运动，有益于身心健康。乔羽说： “钓鱼可分三个阶段：第一阶段是吃鱼；第二阶段是吃鱼和情趣兼而有之；第三阶段主要是 的趣，面对一池碧水，将忧心烦恼全都抛在一边，使自己的身心得到充分休息。”
参考译文：
Qiao Yu took to fishing in his old age. He said: “Where there is fish
and w ater, there is good environment, and good environment fills one’s
heart with joy (makes one feel delighted, delights everyone, gives
delight to everyone). I thi nk the best place for fishing is not a
comfortable man-made fish-pond where hung ry fish are ready (provided)
for you, but an enchanting place in the wild where everything is
natural. ”Fishing (Angling) is a game that can help improve one’s
temperament (character). It is good for mental and bodily health. Qiao
Yu said: “Fishing falls into three stages. The first stage is just for
eating fish. The s econd stage is for eating fish and for enjoying the
pleasure of fishing as well. (The second stage is for enjoying the pleasure
of fishing as well as eating fis h. ) The third stage is mainly for the
pleasure of fishing facing a pool of gree n water, one casts (throws) aside
all anxieties and worries and enjoys (takes) a good rest, both mental and
physical.”
E-C原文：
Possession for its own sake or in competition with the rest of
the neighbo rhood would have been Thoreau’s idea of the low levels. The
active discipline o f heightening one’s perception of what is enduring
in nature would have been his idea of the high. What he saved from the
low was time and effort he could spend on the high. Thoreau certainly
disapproved of starvation, but he would put into feeding himself only as
much effort as would keep him functioning for more impor tant efforts.
Effort is the gist of it. There is no happiness except as we
take on life- engaging difficulties. Short of the impossible, as Yeats
put it, the satisfactio n we get from a lifetime depends on how high we
choose our difficulties. Robert Frost was thinking in something like the
same terms when he spoke of “The pleas u re of taking pains”. The mortal
flaw in the advertised version of happiness is in the fact that it purports
to be effortless.
We demand difficulty even in our games. We demand it because
without diffi culty there can be no game. A game is a way of making
something hard for the fun of it. The rules of the game are an arbitrary
imposition of difficulty. When someone ruins the fun, he always does so
by refusing to play by the roles. It is e asier to win at chess if you
are free, at your pleasure, to change the wholly ar bitrary roles, but
the fun is in winning within the rules. No difficulty, no fun.
参考译文：
梭罗所理解的“低层次”，即为了拥有而去拥有，或与所有的邻居明争暗斗而致拥有。他心目中的“高层次”，则是这样一种积极的人生戒律，即要使自己对自然界永恒之物的感悟臻于完美。对于他从低层次上节省下来的时间和精力，他可将其致力于对高层次的追求。勿庸置疑，梭罗不赞成忍饥挨饿，但他在膳食方面所投入的精力仅果腹而已，只要可确保他能去从事更为重要的事务，他便别无所求。
付出努力才是其本质所在，除非我们终生与困难为伴，否则就无幸福可谈。正如济慈所 言，除去不可能做的事，我们一生获得的满足有多大，取决于我们选择的困难有多强。罗伯 特·福剂罗斯特谈到“苦中求乐”时，也有异曲同工之理。就通常宣传的幸福而言，其致命弱 点在于声称不用付出努力即可获得幸福。
我们甚至在竞赛中寻求困难。我们需要困难，因为没有困难也就无所谓竞赛，竞赛是制 造困难以求得乐趣之道。竞赛规则就是任意强加的困难。违犯竞赛规则就是破坏乐趣。下棋 时，随心所欲，肆意更改强制之规更易获胜。然而乐趣源于获胜而又遵守规则。没有困难就 没有乐趣。
2000年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
中国科技馆的诞生来之不易。与国际著名科技馆和其他博物馆相比，它先天有些不足，后天也常缺乏营养，但是它成长的步伐却是坚实而有力的。它在国际上已被公认为后起之秀。世界上第一代博物馆属于自然博物馆，它是通过化石、标本等向人们介绍地球和各种生物的演化历史。第二代属于工业技术博物馆，它所展示的是工业文明带来的各种阶段性结果。这两代博物馆虽然起到了传播科学知识的作用，但是，它们把参观者当成了被动的旁观者 。// 世界上第三代博物
馆是充满全新理念的博物馆。在这里，观众可以自己去动手操作，自己细心体察。这样，他们可以更贴近先进的科学技术，去探索科学技术的奥妙。// 中国科技馆正是这样的博物馆!它汲取了国际上一些著名博物馆的长处，设计制作了力学、光学、电学、热学、声学、生物学等展品，展示了科学的原理和先进的科技成果。
参考译文：
The first generation of museums are what might be called natural
museums which, by means of fossils, specimens and other objects,
introduced to people the evolutionary history of the Earth and various
kinds of organisms. The second generation are those of industrial
technologies which presented the fruits achieved by industrial
civilization at different stages of industrialization. Despite the fact
that those two generations of museums helped to disseminate / propagate
/ spread scientific knowledge, they nevertheless treated visitors merely
as passive viewers. // The third generation of museums in the world are
those replete with / full of wholly novel concepts / notions / ideas. In
those museums, visitors are allowed to operate the exhibits with their
own hands, to observe and to experience carefully. By getting closer to
the advanced science and technologies in this way, people can probe into
their secret mysteries.
The China Museum of Science and Technology is precisely one of such
museums. It has incorporated some of the most fascinating features of
those museums with international reputation. Having designed and created
exhibits in mechanics, optics, electrical science, thermology, acoustics,
and biology, those exhibits demonstrate scientific principles and present
the most advanced scientific and technological achievements.
E-C原文
If people mean anything at all by the expression “untimely death”,
they m us t believe that some deaths nm on a better schedule than others.
Death in old age is rarely called untimely—a long life is thought to be
a full one. But with the passing of a young person, one assumes that the
best years lay ahead and the measure of that life was still to be taken. History denies this, of course. Among prominent summer deaths, one
recalls those of MariLarry Monroe and James Deans, whose lives seemed
equally brief and complete. Writers cannot bear the fact that poet John
Keats died at 26, and only half playfully judge their own lives as failures
when they pass that year. The id ea that the life cut short is unfulfilled
is illogical because lives are measure d by the impressions they leave
on the world and by their intensity and virtue.
参考译文（1）：
如果人们藉"英年早逝"这一字眼真的意欲表达什么含义的话，他们必然相信某些人的辞世可以算是寿终正寝，而另一些人则"死不逢时" 。死于年迈很少被冠以"死不逢时"之名，因为能度过漫长的一生被认为是甚为圆满的。反之，如果所碰到的是一位年轻人之死，人们会以为这位年轻人风华正茂，前途无可限量，生命的倒计时尚未真正开始。
当然，历史否定这一切。在诸多较为著名的"英年早逝"的情形中，我们会忆起玛丽莲.梦露与詹姆斯.迪恩斯之死，其生命的短暂丝毫无损于其生命的完整性。对于约翰.济慈年方26便溘然长逝这一事实，文人墨客们皆痛不欲生，但他们中仅有半数人诙谐地认为，设若他们也死于这一年龄，其一生可视为失败。视英年早逝为不圆满，这一观念有悖于逻辑，因为衡量生命的尺度乃是留给世界的印记，是生命的力度及其美德。
参考译文（2）：
提起英年“早逝”，人们或有所指。人们定会相信有些人死亡的时刻更为适宜。寿终正寝极少称为“早逝”。长寿即意味着生命之完整。但英年早逝常令人感到逝者美好时光尚未到来，一生之评说尚未做出。然而，历史却否认这点,提起杰出的早逝者，人们定会亿起玛丽莲·梦露和詹姆士·迪恩。两人生命短暂，却完美无缺。诗人约翰?济慈26岁与世长辞，作家们对此难以接受。而他们自己过了26岁时却只能半开玩笑地认为今生今世无所作为。生命短暂即未成果这—观念荒谬无理。生命的价值取决于它留给世界的印象、它的贡献及它的美德。
1999年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
加拿大的温哥华1986年刚刚度过百岁生日，但城市的发展令世界瞩目。以港立市，以港兴市，是许多港口城市生存发展的道路。经过百年开发建设，有着天然不冻良港的温哥华，成为举世闻名的港口城市，同亚洲、大洋洲、欧洲、拉丁美洲均有定期班轮，年货物吞吐量达到8，000万吨，全市就业人口中有三分之一从事贸易与运输行业。
温哥华（Vancouver）的辉煌是温哥华人智慧和勤奋的结晶，其中包括多民族的贡献。加拿大地广人稀，国土面积比中国还大，人口却不足3000万。吸收外来移民，是加拿大长期奉行的国策。可以说，加拿大除了印第安人外，无一不是外来移民，不同的只是时间长短而已。温哥华则更是世界上屈指可数的多民族城市。现今180万温哥华居民中，有一半不是在本地出生的，每4个居民中就有一个是亚洲人。而25万华人对温哥华的经济转型起着决定性的作用。他们其中有一半是近5年才来到温哥华地区的，使温哥华成为亚洲以外最大的中国人聚居地。
参考译文：
Vancouver’s prosperity owes to the intelligence and diligence of the
people there, as well as to the contributions made by a variety of other
ethnic groups. Canada is vast country with a sparse population, having
a territory larger than that of China but a population of less than 30
million. That is why Canada has long adopted a national policy of absorbing
immigrants from other countries. We may say that, with the exception of
the (aboriginal) Indian people, Canadians are made up immigrants,
different from each other only in how long they have settled down there.
Vancouver is most typical of this which is among the few cities in the
world featuring multi-nationalities. Of the 18 million people living in
Vancouver nowadays, half were not born in Vancouver and 1/4 is from Asia.
Out of the 250 thousand Chinese-Canadians who have played a decisive role
in Vancouver’s economic growth, half have immigrated to the region only
5 years before. All these Chinese-Canadians have made Vancouver the region
with the largest Chinese communities outside China.
E-C原 文：
In some societies people want children for what might be called
familial reasons: to extend the family line or the family name, to
propitiate the ancestors; to enable the proper functioning of religious
rituals involving the family. Such reasons may seem thin in the modern,
secularized society but they have been and are powerful indeed in other
places. // In addition, one class of family reasons shares a border with
the following category, namely, having children in order to maintain or
improve a marriage: to hold the husband or occupy the wife; to repair or
rejuvenate the marriage; to increase the number of children on the
assumption that family happiness lies that way. The point is underlined
by its converse: in some societies the failure to bear children (or males)
is a threat to the marriage and a ready cause for divorce. // Beyond
all that is the profound significance of children to the very institution
of the family itself. To many people, husband and wife alone do not seem
a proper family —they need children to enrich the circle, to validate
its family character, to gather the redemptive influence of offspring.
Children need the family, but the family seems also to need children, as
the social institution uniquely available, at least in principle, for
security, comfort, assurance, and direction in a changing, often hostile,
world. To most people, such a home base, in the literal sense, needs more
than one person for sustenance and in generational extension.
参考译文：
在某些社会中，人们希望拥有孩子是出于所谓的家庭原因：传宗接代，光宗耀祖，讨好祖辈，使那些涉及到家庭的宗教仪式得以正常进行。此类原因在现代世俗化的社会中似显苍白，但它们在其他地方曾一度构成并确实仍在构成强有力的理由。//此外，有一类家庭原因与下列类别不无共通之处，这便是：生儿育女是为了维系或改善婚姻：能拴住丈夫或者使妻子不致于无所事事；修复或重振婚姻；多子多孙，以为家庭幸福惟有此法。这一点更可以由其反面得到昭示：在某些社会中，无法生儿育女（或无法生育男孩）对婚姻而言是一种威胁，还可作为离婚的现成借口。//后代对于家庭这一体制本身所具有的深远意义远非如此。对许多人来说，夫妻两人尚不足以构成一个真正意义上的家庭——夫妻需要孩子来丰富其两人小天地，赋予该小天地以真正意义上的家庭性质，并从子孙后代身上获取某种回报。// 孩子需要家庭，但家庭似乎也需要孩子。家庭作为一种社会机构，以其特有的方式，至少从原则上说，可在一个变幻莫测、常常是充满敌意的世界中让人从中获取某种安全、慰藉、保障，以及价值取向。
1998年全国英语专业八级考试（TEM8）的翻译部分（附参考译文）
C-E原文：
1997年2月24日我们代表团下榻日月潭中信大饭店，送走了最后一批客人，已是次日凌晨3点了。我躺在床上久久不能入睡，披衣走到窗前，往外看去，只见四周峰峦叠翠，湖面波光粼粼。望着台湾这仅有的景色如画的天然湖泊，我想了许多，许多……
这次到台湾访问交流，虽然行程匆匆，但是，看了不少地方，访了旧友，交了新知，大家走到一起，谈论的一个重要话题就是中华民族在21世纪的强盛。虽然祖国大陆、台湾的青年生活在不同的社会环境中，有着各自不同的生活经历，但大家的内心都深深铭刻着中华文化优秀传统的印记，都拥有着振兴中华民族的共同理想。在世纪之交的伟大时代，我们的祖国正在走向繁荣富强，海峡两岸人民也将加强交流，共同推进祖国统一大业的早日完成。世纪之交的宝贵机遇和巨大挑战将青年推到了历史前台。跨世纪青年一代应该用什么样的姿态迎接充满希望的新世纪，这是我们必须回答的问题。
日月潭水波不兴，仿佛与我一同在思索……
参考译文：
The current visit to Taiwan for exchange, brief and cursory as it is,
has enabled us to see many places, to visit old friends while making new
acquaintances. Whenever people gather together, an important topic of
discussion has been how the Chinese nation can become prosperous and
powerful in the 21st century. Although the young people on the Mainland
and in Taiwan live in different social contexts (environments / milieus),
with their individually different experiences of life, in the innermost
recesses of their hearts are wrought an indelible mark by the fine
traditions of the Chinese culture. They all cherish the same ideal to
rejuvenate the Chinese nation (They share the same ideal to rejuvenate
the Chinese nation). In this great epoch at the turn of the century, our
motherland is developing toward greater prosperity and powerfulness.
People across the Taiwan Straits are bound to strengthen their exchanges
and will mutually promote the earliest possible achievement of the great
cause of reunification of the motherland. The precious opportunities and
the tremendous challenges at the turn of the century have pushed the young
people to the foreground (forefront) of the historical arena (stage). At
this transitional phase between the two millennia, in what way the young
generation should embrace the forthcoming new century replete with hopes
is a question to which we have to seek an answer.
E-C原 文：
I agree to some extent with my imaginary English reader. American
literary historians are perhaps prone to view their own national scene
too narrowly, mistaking prominence for uniqueness. They do over-phrase
their own literature, or certainly its minor figures. And Americans do
swing from aggressive over phrase of their literature to an equally
unfortunate, imitative deference. But then, the English themselves are
somewhat insular in their literary appraisals. Moreover, in fields where
they are not pre-eminent — e. g. in painting and music —they too
alternate between boasting of native products and copying those of the
Continent. How many English paintings try to look as though they were done
in Paris; how many times have we read in articles that they really
represent an “English tradition” after all.
To speak of American literature, then, is not to assert that it is
completely unlike that of Europe. Broadly speaking, America and Europe
have kept step. At any given moment the traveler could find examples in
both of the same architecture, the same styles in dress, the same books
on the shelves. Ideas have crossed the Atlantic as freely as men and
merchandise, though sometimes more slowly. When I refer to American habit,
thoughts, etc., I intend some sort of qualification to precede the word,
for frequently the difference between America and Europe (especially
England) will be one of degree, sometimes only of a small degree. The
amount of divergence is a subtle affair, liable to perplex the Englishman
when he looks at America. He is looking at a country which in important
senses grew out of his own, which in several ways still resembles his own
— and which is yet a foreign country. There are odd overlappings and
abrupt unfamiliarities; kinship yields to a sudden alienation, as when
we hail a person across the street, only to discover from his blank
response that we have mistaken a stranger for a friend.
参考译文：
那么，要谈论美国文学，倒并非意欲断言，它与欧洲文学全然大相径庭。广而言之，美国与欧洲一直同步发展，协调一致。在任何一个特定的时刻，旅行者在两地均能目睹同一样式的建筑实例，相同款式的服饰，书架上相同的书籍。在大西洋两岸，思想如同人员与货物往来一样自由交流，尽管有时会略显迟缓。当我提及美国式的习惯、思想等概念时，我意欲在“美国式的”这一词汇之前加上某种限定，因为欧美（尤其是英美）之间的差异往往只是程度上的差异而已，并且有时候仅仅只是微乎其微的一点程度差异而已。差异的多寡是件极为微妙的事务，这极容易使一个英国人在审视美国时大惑不解。他所审视的那个国家，从某些重要的意义上来说，诞生于他自己的国家，并在某些方面仍与他自己的国家相差无几——然而，它却实实在在是一个异邦。两者间存在着某些古怪的交替重迭，以及令人甚感突兀的陌生感；亲缘关系已让位于一种突如其来的异化与疏远，这种情景仿佛就像我们隔着马路向另一个人打招呼，结果却从这个人漠无表情的反应中发现，我们原来竟将一个陌生人误认为我们的熟人。
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