翻译资料 (38).doc

2012第2周翻译练习及答案一、英译汉： ASome Remarks on Humor E. B. WhiteAnalysts have had their go at humor, and I have read some of this interpretative literature, but without being greatly instructed. Humor can be dissected, as a frog can, but the thing dies in the process and the innards are discouraging to any but the pure scientific mind.In a newsreel theatre the other day I saw a picture of a man who had developed the soap bubble to a higher point than it had ever before reached. He had become the first-class soap bubble blower of America, had perfected the business of blowing bubbles, refined it, doubled it, squared it, and had even worked himself up into a convenient lather. The effect was not pretty. Some of the bubbles were too big to be beautiful, and the blower was always jumping into them or out of them, or playing some sort of unattractive trick with them. It was, if anything, a rather repulsive sight. Humor is a little like that: it wont stand much blowing up, and it wont stand much poking. It has certain fragility, an evasiveness, which one had best respect. Essentially, it is a complete mystery. A human frame convulsed with laughter, and the laughter becoming hysterical and uncontrollable, is as far out of balance as one shaken with the hiccoughs or in the throes of a sneezing fit.One of the things commonly said about humorists is that they are really very sad peopleclowns with a breaking heart. Three is some truths in it, but it is badly stated. It would be more accurate, I think, to say that there is a deep vein of melancholy running through everyones life and that the humorist, perhaps more sensible of it than some others, compensates for it actively and positively. Humorist fatten on trouble. They have always made trouble pay. They struggle along with a good will and endure pain cheerfully, knowing how willingly it will serve them in the sweet by and by. You find them wrestling with foreign languages, fighting folding ironing boards and swollen drainpipes, suffering the terrible discomfort of tight boots.They pour out their sorrows profitably, in a form that is not quite fiction nor quite fact either. Beneath the sparkling surface of these dilemma flows the strong tide of human woe.Practically everyone is a manic depressive of sorts with his up moments and his down moments, and you certainly dont have to be a humorist to taste the sadness of situation and mood. But there is often a rather fine line between laughing and crying, and if a humorous piece of writing brings a person to the point where his emotional responses are untrustworthy and seem likely to break over into the opposite realm, it is because humor, like poetry, has an extra content. It plays close to the big hot fire which is Truth, and sometimes the reader feels the heat.谈 幽 默E. B. 怀特 分析家们都曾在幽默上试过身手，我自己就颇读过一些这类阐释性的文献，但是获教不大。幽默可以解剖，正如青蛙可以那样，但这东西在解剖的过程中是会死掉的，而其内里的种种除了对那纯粹的科学头脑外只会令人失望。前不久我在一家新闻片影院中观看了一个吹肥皂泡的片子，片中一个人将这东西的吹法发展到了它前所未有的高度。他成了美国的头号吹肥皂泡大王，他已经使这个技术达到了完美地步，他把它搞得精而又精，不但会吹一个，而是两个四个地成倍增长上去，甚至把他自己也一下变成了一个大肥皂泡。但那效果却并不很美。一些皂泡由于过大，已不好看，而那吹的人一会儿跳进那皂泡里去，一会儿又跳了出来，或者在这上面耍点没什么意思的把戏。看后只觉这副景象并不雅观。其实幽默就正有些类似这肥皂泡：它经不住一吹再吹，也经不住一捅再捅。它带有某种脆弱性，某种飘忽味，这点我们只能予以尊重。质言之，幽默完全是个神秘。（幽默本来就是很神秘的）当人的躯体给大笑弄得痉挛，而大笑又达到疯狂和不可控制时，这时那失去平衡的严重程度实在不亚于打呃打得发抖或打喷嚏喷不出来。人们对幽默家常好说的一句话便是，这种人实际是些悲惨的人一些伤透了心的丑角。这话不无道理，只是表述欠佳。更确切的一种说法我认为应当是，每个人的生活里都有着一股深沉的忧郁流贯其中，而幽默家，或许在这点上比其他人感受更深，往往以一种更为活跃与积极的态度去向那里寻求补偿。幽默家是靠烦恼发财的。他们总是要让烦恼赔点损失。他们满腔热情地向前挺进，意气欣欣地忍受痛苦，深知这麻烦痛苦终将给他们带来点甜蜜报偿。你将发现他们会为弄懂那外国语费尽心，为撬开包铁的折叠板出尽力，为疏通淤塞的排水道吃尽苦，为脚下那副窄靴受尽罪他们把自己的痛苦以有利可图的方式倾倒出来，而所凭藉的形式则既非纯属虚构，也非仅是事实。就在这些矛盾焕发着光彩的表面之下流淌着人类痛苦的强劲暗流。实际上我们每个人都有着几分那忧郁症患者的味道，有着其高昂的片刻，也有其低沉的时分，而你也无需非得是一名幽默家才能体味到情景或情绪上的凄惨成分。但是笑与哭的界线却往往是不太好划的，因此当一件幽默作品竟使得一个人的感情反应能力超出了他的可靠极限，因而有可能撞入到一个相反的境地时，这也主要是因为幽默，正像诗歌那样，另有其一项附加内容。幽默的发挥场所往往贴近一团熊熊烈火，那即是真理，因而读者有时也能感受到那温煦。 BSix Famous WordsWilliam Lyon Phelps“To be or not to be”. Outside the Bible, there six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but for every thinking man and woman. To be or not to be to live or not to live, to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: “I think, therefore I am.”But the best definition of existence I ever saw was one written by another philosopher who said: “To be is to be in relations.” If this is true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interested only in your regular occupation, you are alive only to that extent. So far as other things are concerned poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs you are dead.Contrariwise, it is true that every time you acquire a new interest even more, a new accomplishment you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy; the real pessimist is the person who has lost interest.Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is only less true of ideas, which are also alive. Where your thoughts are, there will your life be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, and then you live in a narrow circle of the town in which you live, then you live in a narrow circumscribed life. But if you are interested in what is going on in China, then you are living in China; if you are interested in the characters of a good novel, then you are living with those highly interesting people; if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination.To be or not to be to live intensely and richly, or merely to exist, that depends on us. Let us widen and intensify our relations. While we live, let us live!六字名言威廉里昂费尔蒲斯“是活还是不活。”如果把圣经除外，这六个字便是整个世界文学中最有名的六个字了。这六个字是哈姆雷特一次喃喃自语时说的，而这六个字也就成了莎士比亚作品中最有名的几个字了，因为这里哈姆雷特不仅道出了他自己的心声，同时也代表了一切有思想的男男女女。是活还是不活是要生活还是不要生活，是要生活得丰满充实，兴致勃勃，还是只是活得枯燥萎琐，贫乏无味。一位哲人一次曾想弄清他自己是否是在活着，这个问题我们每个人也大可不时地问问我们自己。这位哲学家对此的答案是：“我思故我在。”(勒内笛卡尔,Rene Descartes，15961650）.但是关于生存我所见过的一条最好的定义却是另一位哲学家下的：“生活即是联系。”如果这话不假的话，那么一个有生命者的联系越多，它也就越有生气。所谓要活得丰富充实也即是要扩大和加强我们的各种联系。不幸的是，我们往往会因为天性不够丰厚而容易陷入自己的陈规旧套。试问除去我们的日常工作，我们的真正生活又有多少？如果你只是对你的日常工作才有兴趣，那你的生趣也就很有限了。至于在其它事物方面比如诗歌、散文、音乐、美术、体育、无私的友谊、政治与国际事物，等等你只是死人一个。但反过来说，每当你获得一种新的兴趣甚至一项新的造诣你就增长了你的生活本领。一个对许许多多事物都深感兴趣的人是不可能总不愉快的，真正的悲观者只能是那些丧失兴趣的人。培根曾讲过，一个人失去朋友即是死亡。但是凭着交往，凭着新朋，我们就能获得再生。这条对于活人可谓千真万确的道理在一定程度上也完全适用于人的思想，它们也都是活的。你的思想所在，你的生命便也在那里。如果你的思想不出你的业务范围，不出你的物质利益，不出你的所在城镇的狭隘圈子，那么你的一生便也只是多方受着局限狭隘的一生。但是如果你对当前中国那里所发生的种种感到兴趣，那么你便可说也活在中国；如果你对一本佳妙小说中的人物感到兴趣，你便是活在一批极有趣的人们中间；如果你能全神贯注地听点优美的音乐，你就会超脱出你的周围环境而活在一个充满激情与想象的神奇世界之中。是活还是不活活得热烈活得丰富，还是只是简单存在，这就全在我们自己。但愿我们都不断阔展和增强我们的各种联系。只要一天我们活着，就要一天是在活着。二、汉译英：看 护蒋子龙孤傲清高的庄教授，终于耐不住寂寞，不觉忿忿然了。他是名牌大学的名教授，到国外讲学时生了病都未曾受到这般的冷落！高级知识分子名义上享受着高级干部的待遇，可他这个“高知”怎么能跟对面床上的“高干”相比呢？人家床边有处长、科长之类的干部侍侯着，间或还有一两位年轻漂亮的女人来慰问一番。床头柜和窗台上堆满了高级食品，有六个小伙子分成三班昼夜二十四小时守护着他。医生、护士查病房也是先看那位财大气粗的所谓王经理，后看他这位不是毫无名气的化学系教授，如果检查经理的病情用半小时，检查他最多用十分钟。他的床边总是冷冷清清，儿子在几千公里以外搞他的导弹，女儿在国外上学，只有老伴每天挤公共汽车给他送点饭来，为他灌上一暖瓶热水。系里更是指望不上，半个月能派人来探望一次就不错了。人一落到这步境地最没有用的就是学问，名气和臭架子。庄教授偏偏放不下他的身份，每天冲墙躺着，对王经理床边的一切不闻不问不看。鬼才知道这位是什么经理？现在“公司”遍地有，成千上万的大单位可以叫“公司”，一两个人也可以戳起一块“公司”的招牌这一天，王经理突然病情恶化，医生通知准备后事。他床边围着的人就更多了，连气宇轩昂的刘副经理也来了，他不愿假惺惺地用些没用的空话安慰一个快死的人。先沉默了一会儿，然后说了几句很实在的话，询问经理有什么要求，还有什么不放心的事情，刘副经理对垂危死者提出的所有问题都满口答应。该说的话都说完了，便起身告辞，着手去安排经理的后事。看护王经理的人呼啦都站起身，撇下病人，争先恐后地去搀刘副经理，有的抢前给开门，有的跟在身边赔笑，前呼后拥，甚是威风。刘副经理大怒：“我又不死，你们扶我干什么？”庄教授破例转过脸来，见孤零零的王经理奄奄待毙，两滴泪珠横落在枕头上，他庆幸自己是个“高知”而不是“高干”。知识和钢笔到死也不会背叛他The Two PatientsJiang ZilongProfessor Zhuang, forever proud, cant take it anymore. As a prominent professor of a prestigious university, hes never received such treatment, even when he became ill during a lecture tour outside China! Theoretically high-level intellectuals are entitled to the same treatment as high-ranking cadres, yet how can this “high-level intellectual” compare to that “high-ranking cadre,” Manager Wang, occupying the bed opposite his? Wangs bed is always being visited by a division director or a section chief or a cadre of some sort and by a pretty young woman or two now and then. On the nightstand by the bedside and on the windowsill are piled expensively packaged nutritious food. And he is attended to by a crew of six young men in three shifts twenty four hours a day. Even the doctors and the nurses will check the powerful Manager Wang first before coming to see him, a Chemistry Professor of no inconsequential stature, and if they spend half an hour examining Wang, they will finish with him in less than ten minutes. His bedside is all but deserted: his son is engrossed in missile technology research thousands of kilometers away; his daughter is studying abroad, and his wife has to take the crowded bus everyday to bring him food and a vacuum flash of hot water. And his department can not be counted on either. He will be thrilled if the department sends someone down once or twice a month. When a man has fallen so low, his scholarship, his fame, and his self-image prove to be the most useless. Professor Zhuang, however, is unwilling to come off his high horse. Everyday he lies in bed facing the wall, indifferent to the comings and goings of Manager Wangs bed. Who knows what kind of manager Wang is? Nowadays “companies, inc.” are everywhere, a big business with thousands of employees is a “company, inc.” while anyone and his brother or cousin can hang out their “company, inc.” sign, too One day, Manager Wangs illness suddenly deteriorated. The doctor sent out the wo