（1995-2005）
1995 年英语专业八级考试--翻译部分参考译文
C-E 原文：
简.奥斯丁的小说都是三五户人家居家度日，婚恋嫁娶的小事。因此不少中国读者不理 解她何以在西方享有那么高的声誉。但一部小说开掘得深不深，艺术和思想是否有过人之处， 的确不在题材大小。有人把奥斯丁的作品比作越咀嚼越有味道的橄榄。这不仅因为她的语言 精彩，并曾对小说艺术的发展有创造性的贡献，也因为她的轻快活泼的叙述实际上并不那么 浅白，那么透明。史密斯夫人说过，女作家常常试图修正现存的价值秩序，改变人们对“重
要”和“不重要”的看法。也许奥斯丁的小说能教我们学会转换眼光和角度，明察到“小事”
的叙述所涉及的那些不小的问题。
参考译文：
However, subject matter is indeed not the decisive factor by which we judge a novel of its depth as well as (of ) its artistic appeal and ideological content (or: as to whether a novel digs deep or not or whether it excels in artistic appeal and ideological content). Some people compare
Austen’s works to olives: the more you chew them, the more tasty (the tastier) they become. This comparison is based not only on (This is not only because of ) her expressive language and her creative contribution to the development of novel writing as an art, but also on (because of ) the fact that what hides behind her light and lively narrative is something implicit and opaque (not so explicit and transparent). Mrs. Smith once observed, women writers often sought (made attempts) to rectify the existing value concepts (orders) by changing people’s opinions on what is “important” and what is not.
E-C 原文
I, by comparison, living in my overpriced city apartment, walking to work past putrid sacks of street garbage, paying usurious taxes to local and state governments I generally abhor, I am rated middle class. This causes me to wonder, do the measurement make sense? Are we measuring only that which is easily measured--- the numbers on the money chart --- and ignoring values more central to the good life?
For my sons there is of course the rural bounty of fresh-grown vegetables, line-caught fish and the shared riches of neighbours’ orchards and gardens. There is the unpaid baby-sitter for whose children my daughter-in-law baby-sits in return, and neighbours who barter their skills and labour. But more than that, how do you measure serenity? Sense if self? I don’t want to idealize life in small places. There are times when the outside world intrudes brutally, as when the cost of gasoline goes up or developers cast their eyes on untouched farmland. There are cruelties, there is intolerance, there are all the many vices and meannesses in small places that exist in large cities. Furthermore, it is harder to ignore them when they cannot be
banished psychologically to another part of town or excused as the whims of alien groups --- when they have to be acknowledged as “part of us.”
Nor do I want to belittle the opportunities for small decencies in cities --- the eruptions of one-stranger-to-another caring that always surprise and delight. But these are,sadly,more exceptions than rules and are often overwhelmed by the awful corruptions and dangers that surround us.
参考译文：
对我的几个儿子来说，乡村当然有充足的新鲜蔬菜，垂钓来的鱼，邻里菜园和果园里可供分 享的丰盛瓜果。乡下有不用付报酬便可请来照看孩子的邻居，作为回报，我儿媳也帮着照看
其孩子。乡邻之间互相交换技能和劳动。但比之更重要的是，你如何来衡量那静谧与安详？ 如何来衡量自我价值呢？
我无意将小地方的生活理想化。因为有时外面的世界会无情地侵入：比如汽油价格上涨，开 发商把眼睛盯住尚未开发的农田；那里充斥着凶残和偏狭，大城市的种种卑劣行径，小地方 也一应俱全。不仅如此，当人们无法自欺欺人地硬把那些丑恶现象想象成只是小地方的一小 部分或将它们解释为异乡人的为所欲为，而又不得不承认这一切是我们的一部分时，就更难 以忽视它们。
1996 年英语专业八级考试--翻译部分参考译文
C-E 原文：
近读报纸，对国内名片和请柬的议论颇多， 于是想起客居巴黎时经常见到的法国人手中 的名片和请柬，随笔记下来，似乎不无借鉴之处。
在巴黎，名目繁多的酒会，冷餐会是广交朋友的好机会。在这种场合陌生人相识，如果 是亚洲人，他们往往开口之前先毕恭毕敬地用双手把自己的名片呈递给对方，这好像是不可 缺少的礼节。然而，法国人一般却都不大主动递送名片，双方见面寒暄几句，甚至海阔天空 地聊一番也就各自走开，只有当双方谈话投机，希望继续交往时，才会主动掏出名片。二话 不说先递名片反倒显得有些勉强。 参考译文：
In Paris, cocktail parties and buffet receptions of different kinds offer great opportunities for
making friends. On such occasions, strangers may get to know each other. If they are Asians, they will, very respectfully and with both hands, present their calling cards to their interlocutors before any conversation starts. This seems to be the required courtesy on their part. The French,
however, usually are not so ready with such a formality. Both sides will greet each other, and even chat casually about any topic and then excuse themselves. Only when they find they like each other and hope to further the relationship will they exchange cards. It will seem very unnatural to do so before any real conversation gets under way.
96 Version C-E
In Paris, cocktail parties and buffet receptions of various kinds offer good opportunities for making friends. On such occasions two strangers may meet. If they are from Asia, they tend to present with respect their own name cards to each other before they speak, which seems to be indispensable social protocol/etiquette. However, the French don’t do it that way. Instead of
offering their visiting cards, they may stop to exchange greetings or even chat casually about any topic before they part and go away (they may say hello to each other, chat for a while and the walk away). They offer/exchange their name cards only when they find the chatting very agreeable and would like to have further contact. It would be embarrassing /unnatural for them to give their name cards before they speak/talk to each other.
E-C 原文：
It should have been easy. They were battle-tested veterans with long ties to Reagan and even longer ties to the Republican party, men who understood presidential politics as well as any in the country. The backdrop of the campaign was hospitable, with lots of good news to work with: America was at peace, and the nation’s economy, a key factor in any election, was rebounding vigorously after recession. Furthermore, the campaign itself was lavishly financed, with plenty of money for a top-flight staff, travel, and television commercials. And, most important, their candidate was Ronald Reagan, a president of tremendous personal popularity and dazzling communication skills. Reagan has succeed more than any president since John F. Kennedy in projecting a broad vision of America – a nation of renewed military strength, individual initiative, and smaller federal government.
参考译文：
这应该不是件难事。这都是些跟着里根多年、久经沙场的老将，他们跟共和党则有更深厚的 渊源，是这个国家里最熟悉总统政治的人。竞选的背景也很有利，也很多好消息可供炒作。 例如，美国上下一片和平，美国经济这一竞选要素也在经过一段时间的衰退之后开始强劲反 弹。此外，这次竞选本身得到了慷慨资助，因此有充裕的资用于组织一流的竞选班子、支付 巡回演讲和电视广告的费用。而最重要的一点是，他们的候选人是罗纳德·里根，他可是位 极具个人魅力和沟通技巧的总统。自约翰·F·肯尼迪总统以来，里根是最成功地勾勒出美国蓝 图的总统：一个军事力量复兴、富有个人进取心、联邦政府得以精简的国家。
1997 年英语专业八级考试--翻译部分参考译文
C-E 原文：
来美国求学的中国学生与其他亚裔学生一样，大多非常刻苦勤奋，周末也往往会抽出一天甚 至两天的时间去实验室加班，因而比起美国学生来，成果出得较多。我的导师是亚裔人，嗜 烟好酒，脾气暴躁。但他十分欣赏亚裔学生勤奋与扎实的基础知识，也特别了解亚裔学生的 心理。因此，在他实验室所招的学生中，除有一名来自德国外，其余 5 位均是亚裔学生。他 干脆在实验室的门上贴一醒目招牌：“本室助研必须每周工作 7 天，早 10 时至晚 12 时，工 作时间必须全力以赴。”这位导师的严格及苛刻是全校有名的，在我所呆的 3 年半中，共有 14 位学生被招进他的实验室，最后博士毕业的只剩下 5 人。1990 年夏天，我不顾别人劝阻， 硬着头皮接受了导师的资助，从此开始了艰难的求学旅程。
参考译文：
Like students from other Asian countries and regions, most Chinese students who come to pursue their further education in the United States work on their studies most diligently and assiduously. Even on weekends, they would frequently spend one day, or even two days, to work overtime in their laboratories. Therefore, compared with their American counterparts, they are more
academically fruitful. My supervisor is of Asian origin. He is addicted to alcohols and cigarettes, with a sharp/irritable temper. Nevertheless, he highly appreciates the industry and the solid foundational knowledge of Asian students and has a particularly keen insight into what Asian students have on their mind. Hence, of all the students recruited into his laboratory, except for one German, the other five were all from Asia. He even put an eye-catching notice on the door of his lab, which read, “All the research assistants of this laboratory are required to work 7 days a week, from 10:00 a.m. to 12:00 p.m.. Nothing but work during the working hours.” This supervisor is reputed on the entire campus for his severity and harshness. During the 3 and a half years that I stayed there, a total of 14 students were recruited into his laboratory and only 5 of them stayed until they graduated with their Ph.D. degrees. In the summer of 1990, ignoring the dissuasions from others, I accepted my supervisor’s sponsorship and embarked on my difficult journey of academic pursuit.
97 Version C-E
My tutor/supervisor was of Asian descent who drank and smoked a lot (had a habit of
drinking and smoking) and was quite hot/short /quick-tempered. However, he highly appreciated Asian students for their diligence and solid command of fundamental knowledge (he admired the diligence of Asian students and their firm grounding in science), and he knew well about what they thought and how they felt. That was why of the 6 students admitted to his lab that year 5 were of Asian descent with only one from Germany. On the door of his lab there was an eye-catching notice which read, ”Lab assistants must work with devotion from 10 a.m. to 12 p.m., 7 days a week.’ Harsh and demanding, the tutor had earned a campus-wide reputation for his strictness with students. During the 3 and a half years when I stayed with him, a total of 14students were admitted to his lab but only 5 succeeded in taking their doctoral degrees/managed to complete their Ph.D. Studies.
E-C 原文：
Opera is expensive: that much is inevitable. But expensive things are not inevitably the province of the rich unless we abdicate society’s power of choice. We can choose to make opera, and other expensive forms of culture, accessible to those who cannot individually pay for it. The question is: why should we? Nobody denies the imperatives of food, shelter, defence, health and education. But even in a prehistoric cave, mankind stretched out a hand not just to eat, drink or fight, but also to draw. The impulse towards culture, the desire to express and explore the world through
imagination and representation is fundamental. In Europe, this desire has found fulfillment in the masterpieces of our music, art, literature and theatre. These masterpieces are the touchstones for all our efforts; they are the touchstones for the possibilities to which human thought and
imagination may aspire; they carry the most profound messages that can be sent from one human to another.
参考译文：
聆听歌剧，无疑昂贵至极。但是，昂贵的事物并非必定属于富人的范畴，除非我们放弃社会
的选择权。我们可以选择去使歌剧以及其他某些昂贵的文化形式也能为那些不具备个人支付 能力的人所享受。但问题是，我们有必要这么做吗？没人会否认食物、居所、防护、健康与
教育的不可或缺性。但即便是在史前时代的洞穴中，人类伸出手来，早就不单纯是为了吃、 喝或搏杀，而且亦进行绘画创作。人类对于文化的冲动，通过形象思维和再现手段来表现并 探索世界的欲望，乃亘古有之。在欧洲，这一欲望在我们的音乐、艺术、文学和戏剧杰作中 寻找到了其实现形式。这些杰作构成了我们全部努力的试金石。作为试金石，它们能衡量出 人类的思想和想象力所可能企及的程度。它们携带着最寓意深刻的主题，可在人类彼此间相 互传递。
1998 年英语专业八级考试--翻译部分参考译文
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.
98 Version C-E
The visit to Taiwan was busy but fruitful. We went to many places and made many new friends as well as meeting with old ones. When we were together, the topic for common concern was about how to build a stronger and more prosperous China in the coming 21st century.
Although we (young people from the mainland and those from Taiwan live in ) are from different social environment with different life experiences, we all have the fine tradition of the Chinese culture deeply engraved upon our heart and we all share the common dream of revitalizing our Chinese nation. In this great trans-century times when our motherland is marching towards prosperity, there should be more frequent contacts between people from the two sides of the Taiwan Straits so that they/we can work together for an earlier reunification of the motherland. Opportunities as well as challenges provided by the turn of the century have pushed us to the stage of the history. What should we youth, a cross-century generation, do to welcome/embrace the new century of hope? This is a question we (all have to answer) cannot shun.
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。
1999 年英语专业八级考试--翻译部分参考译文
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：
The glory of Vancouver has been achieved through the wisdom and the industry of the
Vancouver people, including the contributions of many ethnic groups. Canada, sparsely populated, has a territory larger than that of China, but its population is only less than 30 million.
Consequently, to attracting immigrants from other countries has become a national policy long practiced/followed/cherished by Canada. All Canadians except the American Indians, so to speak, are foreign immigrants, differing only in the length of time they have settled in Canada.
Vancouver, in particular, is one of the few most celebrated multi-ethnic cities in the world. Among the 1.8 million Vancouver residents, half of them are non-natives and one out of every four residents is from Asia. The 250,000 Chinese there have played a decisive role in the
transformation of Vancouver's economy. Half of them have come to settle in Vancouver over the past five years only, rendering Vancouver the largest area outside Asia where the Chinese inhabit.
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。
2000 年英语专业八级考试--翻译部分参考译文
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（1）
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. 参考译文（2）
The first-generation museums in the world are museums of natural history. With fossils and specimens they introduce to people the evolution of the earth and various living organisms on it. The second-generation museums are those of industrial technology. Fruits of various stages of industrial civilization are on display here. Although these two generations of muslins have played the role of spreading scientific knowledge, they regard visitors as passive spectators. The world’s third-generation museums are full of completely new concepts. Here visitors can carry out operations and careful observations themselves. In this way they come closer to advanced achievements in science and technology so as to probe into their mystery.
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 idea 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·\♹0X 露和詹姆士·\㚄2X恩。两人生命短暂，却完美无缺。诗人约翰·\➘2X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。
2001 年英语专业八级考试--翻译部分参考译文
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；第三阶段主要是钓趣，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：
In his later years (Late in his life), Qiao Yu has become enamored of fishing (developed a
penchant / special fondness for fishing). He asserts: “ Mostly speaking, a place with water and fish must necessarily be blessed with a nice setting, which in return keeps people in good mood. I believe that the optimum fishing places are not those commercial fishing centers which provide the fishermen with all the conveniences and where fish are kept hungry for ready capture, but those naturally-formed places in the wilderness which exert a special appeal.” According to him, fishing can constitute an activity conducive to the cultivation of one’s temperament and to one’s health, at once physical and psychological. Qiao Yu claims: “Fishing can be divided into three
stages. The first stage consists of mere fish-eating; the second a combination of fish-eating and the pleasure (enjoyment) of fishing; the third primarily the pleasure of fishing when, confronted with a pond of clear water, one puts aside all his troubling vexations and annoyances and enjoys the total relaxation both mentally and physically.”
E-C 原 文：
Possession for its own sake or in competition with the rest of the neighborhood would have
been Thoreau’s idea of the low levels. The active discipline of 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
important 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 satisfaction 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 pleasure 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 difficulty 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 rules. It is easier to win at chess if you are free, at your pleasure, to change the wholly arbitrary rules, 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。
殚精竭虑，全力以赴，便是其精髓所在。除非我们愿意直面那些需要我们全身心投入的 艰难困苦，否则便不会有幸福可言。正如叶芝所言，除却某些不可能的情形，我们于人生中 所获取的满足皆取决于我们在多高的境界中选择我们所愿意面对的艰难困苦。当罗伯特·弗 罗斯特言及“以苦为乐”时，他内心所思，大体如此。商业广告中所宣扬的那种幸福观，其致 命的缺陷就在于这样一个事实，即它宣称，一切幸福皆唾手可得，不费吹灰之力。
即便于游戏之中，我们也需要有艰难困苦。我们之所以需要它，因为设若没有困难，便 断无游戏可言。游戏即是这样一种方式，为了享受其中的情趣而人为地使事情变得不那么轻 而易举。游戏中的种种规则，便是将困难武断地强加于人。当有人将情趣摧毁殆尽时，他总 是因为拒不按游戏规则行事而使然。这犹如下棋；如果你随心所欲、心血来潮地去更改那些 全然武断的游戏规则，这样去赢棋当然会更加容易。但下棋的情趣则在于，应在规则的限定 范围内赢取胜利。一言以蔽之，没有艰难，断无情趣。
2002 年英语专业八级考试--翻译部分参考译文
I. Translate the following underlined part of text into Chinese:
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。
II. Translate the following text into English:
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：
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.
2003 年英语专业八级考试--翻译部分参考译文
I. Translate the following part of text into Chinese:
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·\㘕3X尼莫尔·\␡1X柏在其经典小说《拓荒者》中，记述了主人公—— 一位土 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·\⤣3X因斯坦曾言：“对美国人来说， 生活总是进取，而非守成。”
II. Translate the following text into English:
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：
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.
2004 年英语专业八级考试--翻译部分参考译文
I. Translate the following underlined part of text into Chinese:
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。
II. Translate the following underlined part of text into English:
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.
2005 年英语专业八级考试--翻译部分参考译文 I. Translate the following underlined part of text into Chinese:
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。
II.
Translate the following text into English:
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。 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.
2006 年英语专业八级真题参考答案
汉译英及参考译文
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 民族多数是性情中正和平、淡泊、朴实、比西方人容易满足。
参考译文 1
Chinese people has never thought of human being as the highest creature among everything since ancient times, whose reflection takes a quite approporate 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. It not means we do not have misers, but in comparison with Mauriat and
Balzac's miser and aspirant, that is dwarfed. Chinese people almost characterized by moderation, peacefulness, insecular, plainess, and easier to get satisfied than westerners. 参考译文 2
Since ancient times the Chinese nationalities have never considered human beings to be superior
to every other species. As is reflected in Chinese philosophy, literature and art, in the natural world human beings occupy a positioning proportion to all other creatures and the former do not absolutely dominate the latter. Therefore, generally speaking, we Chinese feel depressed less often and less severely than people in the west, for the intensity of one’s depression literally changes along with the magnitude of one’s desire and ambition. As people in an agricultural society enjoy much fewer comforts than those in an industrial society, they have fewer desires or wishes. Besides, ancient Chinese always took it as their most fundamental philosophy of life that one
should not merely be confined to material pursuits, or be kept in bondage by material things. It is quite true that there are misers in China. But Chinese misers prove less miserly and less ambitious when they are compared with those misers and careerists described by Moliai and Balzac. Being very mild-tempered, most of the ethnic groups in China live a simple life without worldly desires. In comparison with western people, the Chinese people are easily satisfied.
Section B English into Chinese
In this crisis I think I may be pardoned if I do not address the House at any length today, and I hope that any of my friends and colleagues or former colleagues who are affected by the political reconstruction will make all allowances for any lack of ceremony with which it has been necessary to act.
I say to the House as I said to Ministers who have joined this government, 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. That is our policy.
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.
除了苦干、流汗、流泪、甚至流血，我别无所能。我们所面对的是一种最痛苦的磨难，是历 时数月之久的斗争和苦难。
你们会问，我们的对策是什么？我认为是从地面，海上和空中发动的一场战争，——一场竭
尽我们所能，竭尽上帝所赐予我们的全部力量的战争，一场与人类罪行簿上所记载的最黑暗，
最悲哀的恶魔暴政相抗争的战争。
你们还会问，我们的目的是什么？我可以用一个词来回答，那就是胜利，——付出任何代价 的胜利，不顾任何恐怖的胜利。没有胜利就没有生存。
我们必须意识到这一点：没有胜利，就没有大英帝国的存在，就没有大英帝国所代表的一切 的存在，就没有愿望的存在，就没有时代理想的存在，就没有朝着人类目标的迈进。
2007 年英语专业八级真题与答案. 英译中—— Good bye and good luck 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, 9/11, avian flu, and Iran remind us that a smaller, fatster 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.
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，9/11、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。
SECTION A CHINESE TO ENGLISH
Translate the underlined part of the following text into English. Write your translation on ANSWER SHEET THREE.
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 nutrited 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.
2008 年英语专业八级真题与答案
英译汉
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 的内心世界的阴晴。
Spiritual Garden
I think everyone, in effect, has a small garden or a flower bed of his own, namely, our inner world. There is a need for human beings to tap 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 gradually takes its shape under the continuous influence from the outside world. So great is the importance that everyone attaches to the physical condition of his own heart or those of his closest and dearest ones, that merely a minor disease would enduringly weign on his mind.
汉译英
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 made 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 each other to themselves, apart from the world, but it seemed that 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。
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