2006-2012年专八翻译整理
安阳中招-分子动理论
2012年：
专八汉译英
选自《烛光盛宴》第五章 作者：蔡素芬
痛苦纠聚心中，眉心发烫发热，胸口郁闷难展，胃里一股气冲喉而上。院长说这孩子发育迟
缓时
，她更是心头无绪。她在孩子所待的房里来回踱步，这房里还有其他小孩。整个房间只
有一扇窗，窗外树
影婆娑。就让孩子留下来吧，这里有善心的神父和修女，这里将来会扩充
为有医疗作用的看护中心，这是
留住孩子最好的地方。这孩子是她的秘密，她将秘密留在这
树林掩映的建筑里。
Tortured by the pains gathering in her heart,
she felt something was
burning between her
eyebrows. Her chest was brimmed with depression
which
was likely to run out of her throat at
any moment. She could not think
clearly any
longer when the headmaster told her that the child
suffered
from developmental retardation. She
strode up and down in the room where
her child
stayed with other pals. There was only one window
in the room,
out of which some shady trees
were whispering. “Just leave it here”,
she
told herself, “This is the best choice by far, for
there are kind
priests and nuns in this place
which may also be renovated into a Medicare
center”. The child was her secret which would
be kept in the buildings
behind the woods.
2011年：
现代社会无论价值观的持有还是生活方式的选择都充满了矛盾。而最
让现代人感
到尴尬的是，面对重重矛盾，许多时候你却别无选择。匆忙与休闲是截然不同的
两种
生活方式。但在现实生活中，人们却在这两种生活方式间频繁穿梭，有时也
说不清自己到底是“休闲着”
还是“匆忙着”。譬如说，当我们正在旅游胜地享
受假期，却忽然接到老板的电话，告诉我们客户或工作
方面出了麻烦———现代
便捷先进工具在此刻显示出了它狰狞、阴郁的面容———搞得人一下子兴趣全<
br>无，接下来的休闲只能徒有其表，因为心里已是火烧火燎了。
People always
spend their earthly existence in shuttling between
haste
and leisure—two distinct life styles,
though—sometimes even hardly
conscious of
which way they are on. For instance, while still
vacationing
at the resort, we receive a call
from the boss all of a sudden, knowing
that
some troubles are with the clients or the work. At
this moment the
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hardly
cell phone is exposed as an evil and dismal device
more than a modern
and advanced tool. The
subsequent leisure is merely showy as such a call
has shadowed our leisure tour and made us
restless with anxiety.
2010年：
朋友关系的存续是以相互尊重为前提的, 容不得半点强求、干涉和控制。朋友之
间,
情趣相投、脾气对味则合、则交; 反之, 则离、则绝。朋友之间再熟悉, 再
亲密,
也不能随便过头，不恭不敬。不然，默契和平衡将被打破, 友好关系将不
复存在。每个人都希望拥有自
己的私密空间，朋友之间过于随便，就容易侵入这
片禁区，从而引起冲突，造成隔阂。待友不敬，或许只
是一件小事，却可能已埋
下了破坏性的种子。维持朋友亲密关系的最好办法是往来有节，互不干涉。
Friends tend to become more intimated if they
have the same interests
and temper, they can
get along well and keep contacting; otherwise
t
hey will separate and end the relationship.
Friends who are more fami
liar and closer can
not be too casual and show no respect. Otherwise
the harmony and balance will be broken, and
the friendship will also
be nonexistent any
more. Everyone hopes to have his own private
space
, and if too casual among friends, it is
easy to invade this piece of
restricted areas,
which will lead to the conflict, resulting in
alie
nation. It may be a small matter to be
rude to friends; however, it
is likely to
plant the devastating seeds. The best way to keep
the cl
ose relationship between friends is to
keep contacts with restraint,
and do not
bother each other.
2009年：
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
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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。
Cell
phone has altered human relations. There is
usually a note on th
e door of conference room,
which reads
, the rings are still resounding
in the room. We are all common peopl
e and has
few urgencies to do. Still, we are reluctant to
turn off th
e phone. Cell phone symbolizes our
connection with the world and refl
ects our
hen a person stops his steps to edit short
messages with eyes glued a
t his phone,
disregard of his location, whether in road center
or bes
ide restroom.
2008年：
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
爱之人心脏的渐损，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阴晴。
Spiritual Garden
I think
everyone, in effect, has a small garden or a
flower bed of hi
s own, namely, our inner
world. There is a need for human beings to t
ap
into their own intelligence, as is the case with
their inner world
. What distinguishes between
human beings and animals, apart from the
various aspects which are universally known, may
probably be in that
human beings have an inner
world. Heart is no more than an important
organ whereas the inner world constitutes a
landscape, which gradual
ly takes its shape
under the continuous influence from the outside
wo
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rld. So great is the
importance that everyone attaches to the
physica
l condition of his own heart or those
of his closest and dearest ones
, that merely a
minor disease would enduringly weign on his mind.
2007年：
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。
Beside this picture
with profusions of colors, a group of sheep are
l
owing their heads, eating by the river bank.
Hardly none of them woul
d spare some time to
raise their eyes to have a glance at the
beautif
ul 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, ar
e joyfully appreciating the dusk.
The exuberant water plants have nut
rited the
sheep, making them grow as fat as balls. When
approaching n
ear, you would find their lily-
white teeth and a variety of innocent
facial
impressions.
2006年：
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
自然界中与万物占着一个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；因此欲望也小得多。况
中国古代素来以不滞于
物，不为物役为最主要的人生哲学。并非我们没有守财奴，
但比起莫利哀与巴尔扎克笔下的守财奴与野心
家来，就小巫见大巫了。中国民族
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多数是性情中正和平、淡泊、朴实、比西方人容易满足。
Chinese people
has never thought of human being as the highest
creatu
re among everything since ancient times,
whose reflection takes a qui
te approporate
proportion with all others in our natural world in
bot
h aspects of philosophy and arts, but not
as an absolute dominant ru
ler. 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 t
heir
wants are far less either. Besides, ancient
Chinese always regar
d
losophy. It not
means we do not have misers, but in comparison
with M
auriat and Balzac's miser and aspirant,
that is dwarfed. Chinese peop
le almost
characterized by moderation, peacefulness,
insecular, plain
ess, and easier to get
satisfied than westerners.
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