新东方唐静老师考研翻译真题全文译文【新修正版，持续更

陈章鱼 · 发表于 2011-8-12 20:21

本帖最后由陈章鱼于 2011-8-12 20:23 编辑

2011年：

写在前面：

早就对自己七八年前写的那本破书看不惯了，所以，想好好修订一下，尤其是所有考研真题的全文译文。下决心，好好修改修改。于是乎，从今天开始，我每天校对一篇。这里发布的译文，是经过认真校对之后，发布给大家的，但仍然担心有错。尤其是有些句子，可能还应该翻译得更精彩，热烈欢迎大家批评指正。让我们一起做翻译吧。

2011年英译汉全文译文

With its theme that “Mind is the master weaver,” creating our inner character and outer circumstances, the book As a Man Thinking by James Allen is an in-depth exploration of the central idea of self-help writing.

詹姆斯·艾伦的《作为一名思想者》[1] 深入探讨了励志书籍的核心概念。该书的主要观点是“思想是编织大师”，思想塑造了我们的内在性格和外在环境。

(46) Allen’s contribution was to take an assumption we all share—that because we are not robots we therefore control our thoughts—and reveal its erroneous nature. Because most of us believe that mind is separate from matter, we think that thoughts can be hidden and made powerless; this allows us to think one way and act another. However, Allen believed that the unconscious mind generates as much action as the conscious mind, and (47) while we may be able to sustain the illusion of control through the conscious mind alone, in reality we are continually faced with a question: “Why cannot I make myself do this or achieve that? ”

我们都假设：因为我们不是机器人，所以我们能控制自己的想法。爱伦的贡献在于，他探讨了这个假设，并揭示了其错误的本质。我们大多数人相信，思维与物质是割裂的；因此我们认为，想法能够隐藏起来，也可以毫无影响力；这使得我们可以思行不一。但爱伦相信，潜意识和意识能对行为造成同样大的影响；我们或许只靠意识就能维持“掌控一切”的幻觉，但事实上我们一直面临一个问题：“为什么我不能让自己做到这件事或实现那个目标？”

Since desire and will are damaged by the presence of thoughts that do not accord with desire, Allen concluded: “We do not attract what we want, but what we are.” Achievement happens because you as a person embody the external achievement; you don’t “get” success but become it. There is no gap between mind and matter。

和欲望不相符的想法会摧毁我们的欲望和希冀。艾伦得出的结论是：“我们不能吸引自己想要的东西，只能做好自己。”你之所以能取得成就，是因为你这个人体现出了成就；你并非“取得”成功，而是化身为了成功。思维与物质并不割裂。

Part of the fame of Allen’s book is its contention that “Circumstances do not make a person, they reveal him.” (48) This seems a justification for neglect of those in need, and a rationalization of exploitation, of the superiority of those at the top and the inferiority of those at the bottom.

艾伦这本书的亮点还在于指出“环境不会造就人，而是揭示人的本质。”这似乎为忽视需要帮助的人找到了借口，使剥削变得有合理化了，使富人优越、穷人卑微变得有道理了。

This, however, would be a knee-jerk reaction to a subtle argument. Each set of circumstances, however bad, offers a unique opportunity for growth. If circumstances always determined the life and prospects of people, then humanity would never have progressed. In fact, (49)circumstances seem to be designed to bring out the best in us and if we feel that we have been “wronged” then we are unlikely to begin a conscious effort to escape from our situation. Nevertheless, as any biographer knows, a person’s early life and its conditions are often the greatest gift to an individual。

但这是对一个模棱两可的论点不经思索的回应。每一种环境，无论多么恶劣，都提供了独一无二的成长机遇。如果环境总是决定人们的生活和希冀，那么人类永远不会进步。事实上，环境似乎旨在激发我们最大的潜能；如果我们感到“上天不公”，就不太可能有意识地试图脱离现状。但正如任何一位传记作家都知道的那样，一个人的早年生活和周遭际遇往往是他最大的财富。

The sobering aspect of Allen’s book is that we have no one else to blame for our present condition except ourselves. (50) The upside is the possibilities contained in knowing that everything is up to us; where before we were experts in the array of limitations, now we become authorities of what is possible.

艾伦这本书令人警醒之处在于——对于我们当下的处境，我们不能怪罪别人，只能责怪自己。从积极的方面看，既然万事都取决于我们自己，那么就有无限可能；过去，我们是排列种种局限性的能手；现在，我们是掌控所有可能性的专家。

[1] 根据爱默生的说法，“思想者”（Man Thinking）不同于“思考者”（Thinker）。Thinker是被动思考、靠吸吮他人思想活着的人，而Man Thinking 要形成自己的思想。

陈章鱼 · 发表于 2011-8-12 20:22

2010年英译汉试题全文译文

One basic weakness in a conservation system based wholly on economic motives is that most members of the land community have no economic value. Yet these creatures are members of the biotic community and, if its stability depends on its integrity, they are entitled to continuance.

完全基于经济动机的保护系统有一个根本的弱点，即陆地群落的大部分成员不具备经济价值。但这些物种是生物群落的一部分；如果生物群落的稳定性取决于其整体性，那么这些物种就有权利生存下去。

When one of these noneconomic categories is threatened and, if we happen to love it, we invent excuses to give it economic importance. At the beginning of century songbirds were supposed to be disappearing. 46)Scientists jumped to the rescue with some distinctly shaky evidence to the effect that insects would eat us up of birds failed to control them. The evidence had to be economic in order to be valid. It is painful to read these round about accounts today. We have no land ethic yet, 47)but we have at least drawn near the point of admitting that birds should continue as a matter of intrinsic right, regardless of the presence or absence of economic advantage to us.

当一种没有经济价值的物种受到威胁，如果我们碰巧喜欢它，我们就会想方设法赋予它经济价值。鸣禽原本在20世纪初就快消失了。科学家们迅速赶来挽救这种局面，他们使用的证据明显站不住脚：如果没有鸟类制衡昆虫，昆虫会把一切都吃光。证据要有说服力，就必须和经济价值挂钩。如今，读这些绕弯子的说法叫人很痛苦。我们还没有土地伦理的意识，但至少我们趋向于承认——无论鸟类对我们来说是否具有经济价值，生存下去都是它们固有的权利。

A parallel situation exists in respect of predatory mammals and fish-eating birds. 48)Time was when biologists somewhat overworked the evidence that these creatures preserve the health of game by killing the physically weak, or that they prey only on “worthless species.”

肉食性哺乳动物和食鱼的鸟类身上也存在类似的情况。有证据表明，这些动物通过猎杀弱者来保持猎物群落的健康状态，或者说它们捕杀的只是“毫无价值的物种”；曾几何时，生物学家或多或少滥用了这个证据。

Some species of tree have been read out of the party by economics-minded foresters because they grow too slowly or have too low a sale value to pay as timber crops. 49)In Europe, where forestry is ecologically more advanced, the non-commercial tree species are recognized as members of native forest community, to be preserved as such ,within reason.

一些有经济头脑的护林员已不再种植某些树种，因为它们生长太过缓慢，或是作为木材的价值过低。在林业更注重生态的欧洲，没有经济价值的树种被视为原始森林群落的一部分，同样得到了合理的保护。

To sum up: a system of conservation based solely on economic self-interest is hopelessly lopsided. 50)It tends to ignore, and thus eventually to eliminate, many elements in the land community that lack commercial value, but that are essential to its healthy functioning. It assumes, falsely, I think, that the economic parts of the biotic clock will function without the uneconomic parts. It tends to relegate to government many functions eventually too large, too complex, or too widely dispersed to be performed by government.

总之，一个仅仅建立在经济利己主义上的保护系统是非常不平衡的。它倾向于忽视陆地群落中的许多物种，并最终导致它们的灭绝。那些物种虽然缺乏商业价值，却对保证陆地群落的健康运作至关重要。这个系统假定，即使少了缺乏经济价值的物种，这套生态机制也能够运作。我认为其实不然。它将许多功能移交给机制本身来运作，这些功能最终会变得太庞大、太复杂或太分散，以至于超出机制本身的运作范围。

陈章鱼 · 发表于 2011-8-15 22:32

2009年英译汉全文

There is a marked difference between the education which every one gets from living with others, and the deliberate educating of the young. In the former case the education is incidental; it is natural and important, but it is not the express reason of the association. (46) It may be said that the measure of the worth of any social institution is its effect in enlarging and improving experience; but this effect is not a part of its original motive. Religious associations began, for example, in the desire to secure the favor of overruling powers and to ward off evil influences; family life in the desire to gratify appetites and secure family perpetuity; systematic labor, for the most part, because of enslavement to others, etc. (47) Only gradually was the by-product of the institution noted, and only more gradually still was this effect considered as a directive factor in the conduct of the institution. Even today, in our industrial life, apart from certain values of industriousness and thrift, the intellectual and emotional reaction of the forms of human association under which the world's work is carried on receives little attention as compared with physical output.

和他人共同生活时得到的教育与年轻人接受的特殊教育，两者存在显著区别。就前者而言，教育是偶然的；这种教育是自然的、重要的，但它不是人们联合起来的直接原因。或许可以说，衡量任何社会制度的价值，都要看它在丰富和完善经验方面的作用；但这种作用并非其原始动机的一部分。例如，宗教社团最初是为了获得天主恩赐、避免邪魔影响；家庭生活是为了满足各种欲望、保持家族延续；有系统的劳动则是为了奴役他人，等等。制度附带产生的影响引起注意的过程相当缓慢，而人们将这种影响视为制度指导性因素的过程则更加缓慢。甚至在今天，在我们的工业化生活中，除了勤奋和节俭的价值得到了认可，世界运转所依赖的人类社团的许多智力和感情反应，与人类社团的物质产物比起来，得到的关注可谓微不足道。

But in dealing with the young, the fact of association itself as an immediate human fact, gains in importance. (48) While it is easy to ignore in our contact with them the effect of our acts upon their disposition, it is not so easy as in dealing with adults. The need of training is too evident; the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account. (49) Since our chief business with them is to enable them to share in a common life we cannot help considering whether or not we are forming the powers which will secure this ability. If humanity has made some headway in realizing that the ultimate value of every institution is its distinctively human effect we may well believe that this lesson has been learned largely through dealings with the young.

但在和年轻人打交道时，社团本身作为一个客观存在的人类事实，却得到了重视。我们在和年轻人打交道时，容易忽略自身行为对他们性格的影响；这不像和成年人打交道那么简单。他们很明显需要接受培训，改变他们的态度和习惯也迫在眉睫，以至于我们忽视了这么做的后果。既然我们的主要任务是让他们能够融入共同生活，我们就不禁会思考，自己是否在形成一种力量，来确保他们做到这一点。每个社团的终极价值在于它对人类的独特影响——如果说人类对这一点的认识有所进展，那么我们完全可以相信，这主要是通过和年轻人打交道学到的。

(50) We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of education -- that of direct tuition or schooling. In undeveloped social groups, we find very little formal teaching and training. These groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps the adults loyal to their group.

因此，在目前为止提及的广义教育进程之中，我们可以区分出一种更正规的教育形式，即直接教导或学校教育。我们发现，不发达的社会群体中很少有正规的教育和培训。这些群体中有一种纽带，使成年人忠于自己的群体。他们将年轻人培养成社会所需的性格，主要依赖的也是这种纽带。