2017英语语言文学基础英语回忆

fleurxiao · 发表于 2016-12-25 20:56

据说以后南大不卖真题了，回忆一下供大家参考
基因今年完全没有变化，第一大题10个选词（10分），第二大题9个阅读选择和1个找句子（20分）
中译英出自张培基
真正的朋友，恐怕要算“总角之交”或“竹马之交”了。在小学和中学的时代容易结成真实的友谊，那时彼此尚不感到生活的压迫，入世未深，打算计较的念头也少，朋友的结成全由于志趣相近或性情适合，差不多可以说是“无所为”的，性质比较纯粹。二十岁以后结成的友谊，大概己不免搀有各种各样的颜色分子在内;
至于三十岁四十岁以后的朋友中间，颜色分子愈多，友谊的真实成分也就不免因而愈少了。这并不一定是“人心不古”，实可以说是人生的悲剧。人到了成年以后，彼此都有生活的重担须负，入世既深，顾忌的方面也自然加多起来，在交际上不许你不计较，不许你不打算，结果彼此都“勾心斗角”，像七巧板似地只选定了某一方面和对方接合。这样的接合当然是很不坚固的，尤其是现代这样什么都到了尖锐化的时代。
（中年人的寂寞-夏丐尊）
参考译文
Real friendship between two persons originates perhaps from the time of life when they were children playing innocently together. Real friendship is easily formed in primary or middle school days when, being socially inexperienced and free from the burden of life, you give little thought to personal gains or losses, and make friends entirely as a result of similar tastes and interests or congenial disposition. It is sort of "friendship for friendship's sake" and is relatively pure in nature. Friendship among people in their 20's, however, is more or less coloured by personal motives.
And friendship among those aged over 30 becomes correspondingly still less pure as it gets even more coloured. Though this is not necessarily due to "degeneration of public morality", I do have good reasons to call it the tragedy of life. People at middle age, with the heavy burden of life and much experience in the ways of the world, have more scruples about this and that, and can not choose but become more calculating in social dealings till they start scheming against each other. They always keep a wary eye, as it were, on each other in their association. Such association is of course fragile, especially in this modern age of prevailing sharp conflicts.

英译中
In the Bible, the human journey begins with an expulsion. God’s chosen people are also those condemned to wander. Not only wander, but wonder: Why are we in exile? Where is home? Can this rupture ever be repaired? “Gilgamesh,” the Icelandic sagas and “The Odyssey” are all about the itinerant life. Yet these characters don’t see travel as we moderns do. They embark on journeys of mythic significance — the literature of travel in the premodern era did not recognize travel for leisure or self-improvement. Today, our approach to travel is defined not by archetypal imagery but, rather, according to our own mostly prosaic trips. Literature, to be sure, still produces grand quests; likewise, there are still many people whose journeys are precarious and momentous on an epic scale.

For the most fortunate among us, our travels are now routine, devoted mainly to entertainment and personal enrichment. We have turned travel into something ordinary, deprived it of allegorical grandeur. We have made it a business: the business of being on the move. Whatever impels us to travel, it is no longer the oracle, the pilgrimage or the gods. It is the compulsion to be elsewhere, anywhere but here.
参考译文
《圣经》中的人类旅行源自一次驱逐。那些上帝选择驱逐的人们同时也被指责"漫游“——不仅仅是漫游，同时也疑惑：为什么我们被流放？我们的家在哪里？我们和家乡之间的分离可能结束吗？冰岛史诗《基亚美修》和《奥德赛》都与旅途中的生活相关。然而，这些作品中的角色对旅行的看法与现代人类并不相同。古时关于旅行的文学作品并不认为旅行的作用在于休闲和自我提升，而赋予旅行神秘的意义。而现在，人们更偏向于根据自己平淡无奇的经历来定义旅行。不过文学作品仍将旅行描绘得十分宏伟，也仍然有很多人的旅行如史诗般危险而宏大。
对于幸运的人来说，旅行是习惯性的、以娱乐或个人发展为目的的活动。我们将旅行从寓言般的宏伟中剥离，变成日常事务——正在处于“行动”状态的日常事务。旅行的动因不再是为了甲骨文、为了朝圣、为了上帝，它已经变成去到任何一个地方，只要不是现在这里就好。

作文500词（60分）
对the task of a university is to weld imagination and experience怎么看