散文阅读与翻译 (1)学生
散文阅读赏析与翻译（小课）
材料（一）
I．About prose
1.What is prose? (翻译的定义)
Written language in its usual form as oppsed to poety--- Longman Dictionary (不是诗歌的语言形式) Ordinary non-metrical form of written or spoken language（非押韵的书面或口头语言）… Oxford
In its broad sense it refers to all the ordianry non-metrical forms of writtten or spoken language.
In its narrow sense, it refers to only essays（随笔，小品文）.
2.How to read prose as a reader?(如何欣赏英语散文)
---reading for meaning to understand and respond critically to what is being said.
---reading for appreciation
Identify the textual features and rhetorical stategies typical of the genre you’re reading
Think about them in terms how well they achieve the witer’s purpose.
More specific：
Lexical level:general/specific; simple/complex, descriptive/evalutative, formal/informal, literary/ non-literary …
Syntactical level: short/long; simple or compound complex: declarative/Exclamative/ Interrogative/ Rhetorical level
1.There are mornings even now when I arrive in my study like a demigod who has been
given a planet to play with.
(Simile)
2.And perhaps, as Mr. Dunnel tells us the future is their too, winking at us.
(Personification)
3. After hours of simmering and thickening and thinning for I never rush the business and
keep peering into the pan, tasting, muttering a spell of two.
(Assonance)
4. I am a pessimist in the morning and an optimist at night, am defeated on Tuesday and
insufferably victorious by Friday. (Antithesis)
5. I settle deep in my chair, two hundred pounds of portentousness, and with some first
–rate character touches in the voice and business with pipe I begin: “ Well, I must say that in your place--- And inside I am bubbling with delight.”
(Hyperbole, ridicule)
6. I do not believe in business hospitality, which has the seed of corruption in it.
(Metaphor)
7. There is no more hanging out, no more sightseeing, no further necessity for bright talk.
(Parallelism and repetition)
8. On one of those sober and rather melancholy days, in the later part of Autumn, when the shadows of
morning and evening almost mingle together, and through a gloom over the decline of the year, I passed several hours in rambling about Westminster Abbey.
(Periodical sentence)
9. He must go forth into the country; he must sojourn in villages and hamlets; he must visit castles, villas,
farmhouses, cottages; he must wander through parks and gardens; along hedges and green lanes; he must loiter about country churches, attend wakes and fairs and other rural festivals, and cope with the people in all their conditions, and all their habits and humors.
(Rhyming and parallelism)
Discourse level：cohesion and coherence（语篇的衔接与连贯）
Cohesive devices
Transition
Information order
II．Basics of translation theories
1. What is translation?(翻译的定义)
The Oxford English Dictionary: to turn from one language into another(从一种语言转换成另一种语言);
Webster’s third New International Dictionary of the English Language: to turn into one’s own or another la nguage(转换成本族语或另一种语言)。
简言之，翻译是一种“语言转换”活动。
Translation is a rendering from one language into another, i.e., the faithful representation in one language of what is written or said in another language. To be more exact
美国翻译理论家Eugene A. Nida：
Translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and secondly in terms of style.
（所谓翻译，是指在译语中用最切近而又自然的对等语再现原语的信息，首先在语义上，其次在文体上。)
Alexander Fraser Tytler:
A good translation is one which the merit of the original work is so completely transfused into another language as to be as distinctly apprehended and as strongly felt by a native of the country to which that language belongs as it is by those who speak the language of the original work.
好的翻译应该是把原作的长处完全地移注到另一种语言，以使译人语所属国家的本地人能明白地领悟、强烈地感受，如同使用原作语言的人所领悟、所感受的一样。(泰特勒，1790)
小结：翻译是把一种语言表达的意义用另一种语言传达出来，以达到沟通思想情感、传播文化知识、促进社会文明，特别是推动译语文化兴旺昌盛的目的。Translation is an activity of reproducing in one language the ideas which have been expressed in ano ther language.
2. Scope of Translation （分类）
A. in terms of languages: 语内翻译（intralingual translation）语际翻译（interlingual
translation）
B. in terms of the mode: 笔译（translation）和口译（oral interpretation）：
口译又分为：连续传译（consecutive translation）
同声传译（simultaneous translation）
C.in terms of materials to be translated:
应用文体翻译科技文体翻译论述文体翻译新闻文体翻译艺术文体翻译
D . in terms of disposal: (full-text translation, abridged translation, adapted translation)全译节译摘译编译译述
3. Criteria of Translation
in China
A. Y an Fu’s (严复) “three character guide”, which was first proposed in 1898, is the principle of “faithfulness, expressiveness, and elegance” (信、达、雅).
“译事三难：信、达、雅”
B. Some revisions such as faithfulness, expressiveness and closeness (信、达、切); faithfulness, expressiveness and fitness (信、达、贴),
C. Fu Lei’s (傅雷): spiritual conformity/resemblance in spirit （神似)
D. Qian Zhongshu (钱钟书): transmigration (化境)
E. 鲁迅：翻译, 一当然力求其易解,一则保存原作的丰姿。反对牛头不对马嘴，提出“宁
信而不顺”之原则。
林语堂的“忠实、通顺、美”
梁实秋的“宁错务顺”
瞿秋白的“信顺统一”
许渊冲的“音美、形美、意美（三美）”
in the W est
A. “泰特勒三原则”Alexander Fraser Tytler
Three Principles of Translation:
十八世纪末的英国学者亚历山大·泰特勒(Alexander Fraser Tytler, 1747-1814)。他在《论翻译的原则》(Essay on the Principles of Translation)一书中提出了著名的翻译三原则：（1）译文应完全复写出原作的思想（A translation should give a complete transcript of the ideas of the original work.）
（2）译文的风格和笔调应与原文的性质相同(The style and manner of writing should be of the same character as that of the original.)
（3）译文应和原作同样流畅(A translation should have all the ease of the original composition.）
B. 奈达（美）的“动态对等”和“功能对等”
美国翻译理论家Eugene A. Nida：
把翻译中的“意义”概括成“语义”和“语体”:
（见定义部分）
C. 纽马克（英）的“文本中心”论
4. Critiria for Translation Teaching、翻译教学标准
清楚Clear （不能含混、费解、不知所云）
正确Correct （内容、语言都正确）
e.g. 华佗再见！
通顺Smooth （读起来流畅、自然）
培养“语感”；汉译英相当于英作文，翻译时要“进得去，出得来”。
地道idiomatic
基本标准：忠实而通顺
5. Process of Translation
译前准备工作preparation：反复读原文，理解原文字面及内涵意义，作者的写作风格。理解是翻译的关键。
表达working：以句子为单位，逐段处理
●首先考虑句子的基本句型和主要信息点的安排，其依据上下文的思路、事物情理等。其次才是适用的短语、词汇。
●校核checking：检查修改译文
6. Translation methods and skills
重复法(repetition)
增译法(amplification)
省略法(omission)
词类转换法(conversion)
语序转换法(inversion)
正反, 反正表达法(affirmative and negative expression)
分译法(division)
语态转换法(the change of the voices)
合译法(combination)
虚实转换法（抽象与具体翻译法）(abstract and concrete) 11. 成份转换法（conversion of ingredients）
顺译法(linear translation )
逆序法(hysteron-proteron )
14. 综合法(synthesis )
15. 加注译法(explanation)
16. 音译法(transliteration )
Reference：E-C Translation：Translation practice，Experiencing English Book III and IV
Translation PPT
II．翻译实践材料
Passage 1
YOUTH
by Sam uel Ullman
Youth is not a tim e of life; it is a state of m ind;
it is not a m atter of rosy cheeks, red lips and supple knees;
it is a m atter of the will, a quality of the im agination, a vigor of the em otions;
it is the freshness of the deep springs of life.
Youth m eans a tempera-m ental predominance of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a m an of 60 more than a boy of 20.
Nobody grows old m erely by a number of years. We grow old by deserting our ideals.
Years m ay wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spring back to dust. Whether 60 or 16, there is in every human being’s heart the lure of wonder, the unfailing childlike appetite of what’s next and the joy of the gam e of living.
In the center of your heart and m y heart there is a wireless station: so long as it receives m essages of beauty, hope, cheer, courage and power from m en and from the Infinite, so long are you young.
When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.
Passage 2
What I Have Lived For
Bertrand Russell
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the verge of despair.
I have sought love, first, because it brings ecstasy --- ecstasy so great that I would have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness --- that terrible loneliness in which one shivering consciousness looks over the rim of the world into cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what --- at last --- I have found.
With equal passion I have sought knowledge. I have wished to understand the hearts of men, I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds away above the flux. A little of this, but not much, I have achieved.
Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberated in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I
too suffer.
This has been my life. I have found it worth living, and I would gladly live it again if the chance were offered to me.
Passage 3
Man Is Here For The Sake of Other Men
Albert Einstein
Strange is our situation here upon earth. Each of us com es for a short visit, not knowing why, yet som etim es seeming to divine a purpose.
From the standpoint of daily life, however, there is one thing we do know that man is here for the sake of other m en --- above all for those upon whose smile and well-being our own happiness depends, and also for the countless unknown souls with whose fate we are connected by a bond of sym pathy. Many tim es a day I realize how much m y own outer and inner life is built upon the labors of m y fellow men, both living and dead, and how earnestly
I must exert m yself in order to give in return as much as I have received. My peace of mind
is often troubled by the depressing sense that I have borrowed too heavily from the work of other m en.
To ponder interminably over the reason for one’s own existence or the m eaning of life in general seems to m e, from an objective point of view, to be sheer folly. And yet everyone holds certain ideals by which he guides his aspiration and his judgment. The ideals which have always shone before me and filled m e with the joy of living are goodness, beauty, and truth. To m ake a goal of com fort and happiness has never appealed to m e; a system of ethics built on this basis would be sufficient only for a herd of cattle.
―――――――――――
Passage 4
Work and Pleasure
Winston Churchill
To be really happy and really safe, one ought to have at least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this o r that.” Such an attem pt only aggravates the strain of m ental effort. A m an m ay acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human beings m ay be divided into three classes: those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual labourer, tired out with a hard week’s sweat and effort, th e chance of playing a gam e of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or business man, who has been working or worrying about serious things for six days, to work or worry about trifling things at the weekend.
It m ay also be said that rational, industrious useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly,
those whose work and pleasure are one. Of these the form er are the m ajor ity. They have their compensations. The long hours in the offi ce or the factory bring with them as their reward, not only the m eans of sustenance, but a keen appetite for pleasure even in its simplest and m ost modest form s. But Fortune’s favoured children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they com e are grudged as enforced interruptions in an absorbing vocation. Yet to both classes t he need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it m ay well be that those whose work is their pleasure are those who most need the m eans of banishing it at intervals from their minds.
Passage 5
The Wholeness of Life
Anonymous
Once a circle m issed a wedge. The circle wanted to be whole, so it went around looking for its missing piece. But because it was incomplete and therefore could roll only very slowly, it adm ired the flowers along the way. It chatted with worm s. It enjoyed the sunshine. It found lots of different pieces, but none of them fit. So it left them all by the side of the road and kept on searching. Then one day the circle found a piece that fit perfectly. It was so happy. Now it could be whole, with nothing missing. It incorporated the missing piece into itself and began to roll. Now that it was a perfect circle, it could roll very fast, too fast to noti ce flowers or talk to the worm s. When it realized how different the world seem ed when it rolled so quickly, it stopped, left its found piece by the side of the road and rolled slowly away.
The lesson of the story, I suggested, was that in som e strange sense we are more whole when we are missing something. The m an who has everything is in some ways a poor man. He will never know what it feels like to yearn, to hope, to nourish his soul with the dream of som ething better. He will never know the experience of having someone who loves him give him something he has always wanted or never had.
There is a wholeness about the person who has com e to term s with his limitations, who has been brave enough to let go of his unrealistic dream s and not feel like a failure for doing so. There is a wholeness about the m an or woman who has learned that he or she is strong enough to go through a tragedy and survive, she can lose som eone and still feel like a com plete person.
Life is not a trap set for us by God so that he can condemn us for failing. Life is not a spelling bee, where no matter how many words you’ve gotten rig ht, you’re disqualified if you m ake one mistake. Life is more like a baseball season, where even the best team loses one third of its gam es and even the worst team has its days of brilliance. Our goal is to win more gam es than we lose. When we accept that imperfection is part of being human, and when we can continue rolling through life and appreciate it, we will have achieved a wholeness that others can only aspire to. That, I believe, is what God asks of us --- not “Be
perfect”, not “Don’t even m ake a mistake”, but “Be whole”.
If we are brave enough to love, strong enough to forgive, generous enough to rejoice in another’s happiness, and wise enough to know there is enough love to go around for us all, then we can achieve a fulfillment that no other living creature will ever know.
Passage 6
Expressing One’s Individuality
Arnold Bennett
A m ost curious and useful thing to realize is that one never knows the impression one is creating on other people. One may often guess pretty accurately whether it is good, bad, or indifferent --- som e people render it unnecessary for one to guess, they practically inform one --- but that is not what I m ean. I m ean much more than that. I m ean that one has one’s self no m ental picture corresponding to the m ental picture w hich one’s personality leaves in the minds of one’s friends. Has it ever struck you that there is a mysterious individual going around, walking the streets, calling at houses for tea, chatting, laughing, grumbling, arguing, and that all your friends know h im --- without saying m ore than a chance, cautious word to you; and that that person is you? Supposing that you cam e into a drawing-room where you were having tea, do you think you would recognize yourself as an individuality? I think not. You would be apt to say to yourself as guests do when disturbed in drawing-rooms by other guests: “Who’s this chap? Seem s rather queer. I hope he won’t be a bore.” And your first telling would be slightly hostile. Why, even when you meet yourself in an unsuspected m irror in the very clothes that you have put on that very day and that you know by heart, you are almost always shocked by the realization that you are you. And now and then, when you have gone to the glass to arrange your hair in the full sobriety of early m orning, have you not looked on an absolute stranger, and has not that stranger piqued your curiosity? And if it is thus with precise external details of form, colour, and movem ent, what m ay it not be with the vague complex effect of the m ental and moral individuality?
A m an honestly tries to m ake a good impression. What is the result? The result m erely is that his friends, in the privacy of their m inds, set him down as a m an who tries to m ake a good impression. If much depends on the result of a single interview, or a couple of interviews, a m an may conceivably force another to accept an impression of himself which he would like to convey. But if the receiver of the impression is to have tim e at his disposal, then the giver of the im pression may just as well sit down and put his hands in his pockets, for nothing that he can do will modify or influence in any way the im pression that he will ultimately give. The real impress is, in the end, given unconsciously, not consciously; and further, it is received unconsciously, not consciously. It depends partly on both persons. And it is immutably fixed beforehand. There can be no final deception…
Passage 7
Blood, Toil, Tears and Sweat
First Speech as Prime Minister to the House of Commons
Winston Churchill，May 13, 1940
On Friday evening last I received His Majesty's commission to form a new Administration. It as the evident wish and will of Parliament and the nation that this should be conceived on the broadest possible basis and that it should include all parties, both those who supported the late Government and also the parties of the Opposition.
I have completed the most important part of this task. A War Cabinet has been formed of five Members, representing, with the Opposition Liberals, the unity of the nation. The three party Leaders have agreed to serve, either in the War Cabinet or in high executive office. The three Fighting Services have been filled. It was necessary that this should be done in one single day, on account of the extreme urgency and rigour of events. A number of other positions, key positions, were filled yesterday, and I am submitting a further list to His Majesty to-night. I hope to complete the appointment of the principal Ministers during to-morrow. the appointment of the other Ministers usually takes a little longer, but I trust that, when Parliament meets again, this part of my task will be completed, and that the administration will be complete in all respects.
I considered it in the public interest to suggest that the House should be summoned to meet today. Mr. Speaker agreed, and took the necessary steps, in accordance with the powers conferred upon him by the Resolution of the House. At the end of the proceedings today, the Adjournment of the House will be proposed until Tuesday, 21st May, with, of course, provision for earlier meeting, if need be. The business to be considered during that week will be notified to Members at the earliest opportunity. I now invite the House, by the Motion which stands in my name, to record its approval of the steps taken and to declare its confidence in the new Government.
To form an Administration of this scale and complexity is a serious undertaking in itself, but it must be remembered that we are in the preliminary stage of one of the greatest battles in history, that we are in action at many other points in Norway and in Holland, that we have to be prepared in the Mediterranean, that the air battle is continuous and that many preparations, such as have been indicated by my hon. Friend below the Gangway, have to be made here at home. In this crisis I hope I may be pardoned if I do not address the House at any length today. I hope that any of my friends and colleagues, or former colleagues, who are affected by the political reconstruction, will make allowance, all allowance, for any lack of ceremony with which it has been necessary to act. I would say to the House, as I said to those 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 long months of struggle and of suffering. You ask, what is our policy? I can say: It is to wage war, by sea, land and air, with all our might and with all the strength that God can give us; to wage war against a monstrous tyranny, never surpassed in the dark, 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 terror, victory, however long and hard the road may be; for without victory, there is no
survival. Let that be realised; no survival for the British Empire, no survival for all that the British Empire has stood for, no survival for the urge and impulse of the ages, that mankind will move forward towards its goal. But I take up my task with buoyancy and hope. I feel sure that our cause will not be suffered to fail among men. At this time I feel entitled to claim the aid of all, and I say, "come then, let us go forward together with our united strength."
Passage 8
两条道路
约翰.罗斯金
那是一个除夕之夜，一位老人站在窗前。他悲伤地望着天空，望着深蓝色的天空，繁星像百合花一样漂浮在清澈平静的天空之湖里。他望着地面，却没有几个像他这样绝望的，奔向唯一的终点――坟墓的人。在通往生命终点的旅途中，他已经走过了六十个驿站，收获的却只有过失和悔恨。如今他的健康不佳，精神空虚，内心痛苦，晚年的生活并不舒适。
年轻的时光像梦一样在浮现在眼前，他回想起那个关键的时刻，父亲把他带到人生的岔路口，有两条路摆在他面前：一条通往一个宁静的、阳光灿烂的地方，那里满是花果，柔和甜美的歌手回响在空中；另一条却通往一个黑暗无底的洞穴，那里流淌的不是清水，而是毒汁，那里恶魔肆虐，毒蛇横行。
他仰望着天空，痛苦地哭喊道：“啊，青春，回来吧！啊，父亲，重新把我带到生命的起点吧，我会选择另一条更好的路！”可是，他的父亲连同青春，都已经离开他了。
他看到黑暗中点点光亮被吞没，那些是他虚度的日子；他看见一颗星星从天上坠落，消失了，那他的象征。悔恨，像一把锋利的剑，深深刺入他的心脏。他想起那些童年时的伙伴，那些同他一起踏上生命的旅途的人们，如今都是成功的、受人尊重的。此刻，他们都沉浸在除夕的幸福中。
教堂高塔上的钟声敲响了，这让他想起了小时父母的爱，那些谆谆教诲，那些他们为他的幸福所做的祷告。可是他选择了一条错误的路。羞愧和悲伤使他不敢再奢望父亲所居住的天堂。他昏暗的眼睛饱含了泪水，他绝望地奋力哭喊：“回来吧，我逝去的岁月！回来啊！”
不过这次他的青春真的回来了。因为所有这一切只不过是除夕夜他做的一场梦而已。他仍然年轻，尽管确实犯过错误，不过仍然没有进入那黑暗的洞穴，他仍然可以选择那条通往安宁和光明的道路。
正在人生路口徘徊，犹豫着是否选择光明之路的年轻人啊！请记住，当时光已逝，你的双脚在黑暗的山间举步维艰、跌跌撞撞的时候，你会痛苦地呼喊：“啊，青春！回来！啊，把我逝去的日子还给我吧！”可是，那一切都是没用的！
散文翻译的技巧
散文翻译 一、散文的特点 散文是文学中常见的体裁,它选材广泛,结构灵活,表现手法多样,如叙事!抒情!议论等,主要特点是：体物写志,行散神聚。―形散―是指散文运笔如风,不拘形式,清淡自然; ―神聚‖指意旨明确,紧凑集中,既散得开,又收得拢;既有豪放的特色,又有清幽的特征。真正的散文是充满诗意的,就像苹果里饱含着果汁一样(巴乌斯托夫斯基语)。优美的散文艺术性在于新颖的构思,充沛的感情,丰富的想像,简洁精粹的语言和耐人寻味的意境"散文也常常被比作小而境界深邃的园林。作者运笔看似信手拈来,实则字斟句酌,环环相扣,使读者浮想联翩。文论家刘勰说道: ―情动而言行,理发而文见‖,由此可见散文贵在以巧取胜,以巧妙的语言、巧的意境来打动读者,给读者以最大审美愉悦。既然散文有丰富的艺术魅力,那么它的审美效果又如何在译文中传达呢?俄国著名翻译家吉加切奇拉泽在《文艺翻译与文学交流》一书中谈到文艺翻译的总的指导原则时认为:―理想的文艺翻译首先是在艺术上,而不是在语言上和原文一致。即使达不到这一目标,也应全力以求,离目标越近越好‖。在加氏看来,作家的思想表现在文字形象以及一定的语调和节奏结构上，每个句子由若干语调、意群或若干句素组成,它们的意义合构成句子。因此,他认为文艺翻译的过程也应当根据上面的模式进行。不过译者不能机械地重复创作过程的所有阶段，译者应努力把通过文字形象表达的原作的思想用另一种语言再现出来,当然同时要有兼顾文学文本所特有的语调、节奏和句构特点，作为文学翻译形式之一的散文翻译,自然也要求译者在传译过程中,不仅要传达出原文的语流!节奏和句子结构等语义信息,更应着重传达原文的艺术神韵,以使目标读者在读译文时可以获得和原文读者读原文时同样的语义和美学的双重享受。 二、散文英译 以张培基的《英译中国现代散文选》为例： (一)句子短小精悍,结构简单 从理论上说,英语语言与汉语语言相比,英语句子―常常是环扣相嵌,盘根错节,句中有句‖,也就是所谓的―楼房建筑法‖(architecture style) 。而汉语以散句、松句、紧缩句、省略句、流水句等短句居多[4 ] (P48 - 49) 。可见,在汉英翻译中,使用英语长句是理所当然的,也是符合语言规律的。 但在张先生英译的散文中,英语短句却屡见不鲜,正是这些短句的使用,形成了张先生译文―质朴‖的风格。在《差不多先生》( Mr. About - the - Same) 一文中,有这么一段话: 差不多先生的相貌和你和我差不多。他有一双眼睛,但看的不很清楚;有两只耳朵,但听得不很分明; 有鼻子和嘴,但他对于气味和口味都不很讲究。他的脑子也不小,但他的记性却不很精明,他的思想也不很细密。
散文译文赏析
竭诚为您提供优质文档/双击可除 散文译文赏析 篇一：散文诗名篇赏析《Youth青春》中英文 经典英语名篇文章：青春 作者：samuelullman 青春不是年华，而是心境；青春不是桃面、丹唇、柔膝，而是深沉的意志、宏伟的想象、炽热的感情；青春是生命的深泉在涌流。 经典英语文章《青春》背后的故事： 太平洋战争打得正酣之时，麦克阿瑟将军常常从繁忙中抬起头，注视着挂在墙上的镜框，镜框里是篇文章，名为《青春》。这篇文章一直伴随着他，也跟着他到了日本。后来，日本人在东京的美军总部发现了它，《青春》便开始在日本流传。 一位资深的日本问题观察家说，在日本实业界，只要有成就者，没有哪一个不熟知不应用这篇美文的，就连松下电器的创始人松下幸之助几十年来也把《青春》当作他的座右铭。
还有这么一件趣事，足以证明《青春》在日本的魅力。一天，美国影片销售协会主席罗森菲尔德参加日本实业界的聚会，晚宴之前的谈话，他随意说了一句：“《青春》的作者，便是我的祖父。”在座的各位实业界领袖大为惊讶，其中有一位一边激动地说“我一直随身带着它呢”，一边从口袋里掏出了《青春》。 Youthisnotatimeoflife;itisastateof mind.Itisnotamatterofrosycheeks,redlips andsuppleknees.Itisamatterofthewill,a qualityoftheimagination,vigorofthe emotions;itisthefreshnessofthedeepspring oflife. Youthmeansatemperamental predominanceofcourageovertimidity,ofthe appetiteforadventureovertheloveofease. Thisoftenexitsinamanof60,morethana boyof20.nobodygrowsmerelybythe numberofyears;wegrowoldbydeserting ourideas.Yearsmaywrinkletheskin,butto giveupenthusiasmwrinklesthesoul.worry, fear,self-distrust1bowstheheartandturns thespiritbacktodust.青春不是年华，而是心境；青春
英语短文中英文翻译
my friend and I are taking a , we are seeing a boy sit on the chair,he is crying,we go and ask him.“what’s the matter with you” he tell us“I can’t find my dog can you help me”.“yes,I can”.And we help him find his dong .oh it stay under the big tree! 今天我和我的朋友一起去散步。突然我们看见一个男孩坐在椅子上，他哭的很伤心。我们走过去问他：“你怎么了”。他告诉我们：“我的狗不见了，你们能帮我找到它吗”。“是的，我们能帮你找到你的狗”然后我们帮助他找到了他的狗，原来是它呆在一棵大树下。 day an old man siselling a big young man comes to the elephant and begins to look at it old man goes up to him and says inhis ear,“Don't sa y anything about the elephant before I sell it,then i'll give you some money.”“All right,”says the young the old man slles the elephant,he gives the young man some money and says,“Now,can you tell me how you find the bad ears of theelephant?”“I don't find the bad ears,”says the young man.“Then why do you look at the elephant slowly?”asks the old young man answers,“Because I never see an elephant before,and I want to know what it looks like.” 一天，一个老的男人正在卖一头大象。一个年轻的男人走向大象然后开始慢慢看着它（大象），这个老的男人走向他对着他的耳朵说，“不要在我卖出它（大象）之前说关于它（大象）的事，然后我会给你一些钱。”“好的”，这个年轻的男人说。在这个老的男人卖出大象后，他给了年轻的男人一些钱并且说，“现在，你可以告诉我你是怎样知道大象的坏的耳朵了吧？”“我不知道坏的耳朵”，这个年轻的男人说。“然后为什么你慢慢的看着大象？”这个老的男人问。这个年轻的男人回答，“因为我在这之前从来没有见过大象，还有我想知道它（大象）是什么样子的。” 3.An old woman had a cat. The cat was very old; she could not run quickly, and she could not bite, because she was so old. One day the old cat saw a mouse; she jumped and caught the mouse. But she could not bite it; so the mouse got out of her mouth and ran away, because the cat could not bite it.? Then the old woman became very angry because the cat had not killed the mouse. She began to hit the cat. The cat said, "Do not hit your old servant. I have worked for you for many years, and I would work for you still, but I am too old. Do not be unkind to the old, but remember what good work the old did when they were young."? 一位老妇有只猫，这只猫很老，它跑不快了，也咬不了东西，因为它年纪太大了。一天，老猫发现一只老鼠，它跳过去抓这只老鼠，然而，它咬不住这只老鼠。因此，老鼠从它的嘴边溜掉了，因为老猫咬不了它。? 于是，老妇很生气，因为老猫没有把老鼠咬死。她开始打这只猫，猫说：“不要打你的老仆人，我已经为你服务了很多年，而且还愿意为你效劳，但是，我实在太老了，对年纪大的不
课文翻译 英美报刊阅读教程中级精选本 第五版 端木义万 Lesson20
Lesson 20 East Versus West 东西方观念和思维的差异 classmates chime in. 同学插话。 That kind of collectivism confirms the commonly held belief that learning by organic induction is more effective than rote memorization. 这种集体主义证实了有机归纳学习比死记硬背更有效的普遍信念。 Why do you find, in a music conservatory, a lot of Asian would-be concert pianists but comparatively few Asian opera-singers-in-training? 为什么在音乐学院会有很多想成为钢琴家的亚洲人，而受训的亚洲歌剧演员却相对较少? There's a physical limit to how many hours a day a person can sing, Nisbett says, but not to how many hours one can practice sonatas. 尼斯贝特说，一个人每天唱歌的时间有生理上的限制，但练习奏鸣曲的时间没有生理上的限制。 He attributes these differences to history. 他将这些差异归因于历史。 East Asian agriculture was a communal venture in which tasks like irrigation and crop rotation had citizens acting in concert. 东亚农业是一种公共事业，其中灌溉和作物轮作等任务需要公民协同行动。 In contrast, Western food production led to more lone-operator farmers and herdsmen. 相比之下，西方食品生产导致了更多的孤独的农民和牧民。 Greek democratic philosophy emphasized the individual; the Reformation stressed a personal connection to God; the Industrial Revolution made heroes of entrepreneurs. 希腊民主哲学强调个人;宗教改革强调个人与上帝的联系;工业革命造就了企业家的英雄。 But in Asia, Confucius said virtue hinged upon appropriate behavior for specific relationships, say, among siblings, neighbors or colleagues. 但在亚洲，孔子说，美德取决于对特定关系的恰当行为，比如在兄弟姐妹、邻居或同事之间。 These tidy generalizations are not without critics. 这些整齐的概括并非没有批评。 A San Francisco State University professor who edits the Journal of Cross-Culture Psychology'', David Matsumoto, holds that while Nisbett attaches his observations to fascinating raw data, he takes some conclusions too far. 旧金山州立大学(San Francisco State University)教授、《跨文化心理学杂志》(Journal of Cross-Culture Psychology)主编大卫?松本(David Matsumoto)认为，尼斯贝特将自己的观察结果与引人入胜的原始数据结合起来，但他的一些结论有些过头了。 "In cross-cultural work researchers are too quick to come up with some deep, dark, mysterious interpretation of a difference with no data to support it," Matsumoto says. "It's difficult to draw one conclusion [from] a snippet of behavior, and that's what this work tends to do." 松本说:“在跨文化研究中，研究人员在没有数据支持的情况下，总是急于对差异
散文翻译中英对照
新编英语教程8 （第一单元~第六单元、第八单元）笔记整理。 包括： 新编英语教程8的课后句子改写paraphrase参考答案。 新编英语教材学生用书8部分重点课文解读和课后答案。 Paraphrases: 第一单元 1.But, from the historical perspective, we are now a little more mature,realistic :four hundred years ago, people regarded happ in ess with won derme nt, thinking that it befell some one as a result of an in explicable arran geme nt made by the mysterious uni verse. 2.Happ in ess in shakespeare's time, and even afterwards, was associated with wealth, success and positi on, which in some way, came upon a certa in pers on, who would express such an occasi on in the form of great joy or exciteme nt. 3.Happ in ess is no Ion ger accide ntal,i ndeed, it becomes an objective to achieve. 4.People defi nitely varied in their opinions as to what has give n rise to happ in ess and what happ in ess actually means. 第二单元 1.They were amazed at my being so stubbornly inquisitive over that issue, unable to figure out how i could be so ignorant of what was going on about so com mon place a practice in the america n econo mic and political life. 2.When immorality prevails, it's practically no use talking convincingly about conscienee. 3.Many americans are always preaching about human equality, but will take a firm stand against the issue of equal rights in their com mun ities and schools. 4.It seems that they are also brave eno ugh to take the risk in reiterat ing their worry, which ,con seque ntly, makes them such un forgivable bores to those successful social climbers. 5.Ultimately, only these people may hopefully help to create a society that is characterized by its moral stre ngth that leads to its con ti nu ous existe nee in stead of its moral degradati on that ends in tis destructi on. 第三单元 1.We tend to believe that we are a harmonious impartial and benevolent people, living under approved laws but not by the will of any in dividual in the gover nment.
英语美文欣赏带翻译
Friends or 'Enemies?' When I was younger, my Dad used to tell me: "Boys don't want to be your friend." He then left the rest to my imagination. At the time, I didn't agree. I thought: I can crack a good joke, I know how to shoot a hoop, and I'm a cheerful person (but not in an annoying way). What kind of boy wouldn't want to be around that kind of girl? Turns out, my Dad was right. Not to be all "Samantha Brick" about it, but in my experience, single, heterosexual men aren't actively looking for an exclusively platonic relationship with a woman they find sexually attractive. This of course is not a revolutionary concept. In fact, it seems pretty natural to me. Now, I will be the first to say that it is really and truly the most wonderful thing in the world if the attraction is mutual. But the Powers That Be seem to like to play these complicated little mating games with humans where the guy we want to re-enact scenes from 9? Weeks with sees our attractiveness level as akin to that of a discarded dishcloth, and the most physical we could see ourselves being with the guy who actually likes us is a game of ping pong over an especially long table. All of which means that someone usually ends up getting rejected. I'm sure I'm not alone when I say I have struggled with the scenario where I am not interested in a man romantically, but I want to keep him as a friend because he is funny and I enjoy his company, or he has shown himself to be that rare specimen known as "a nice, genuine person, " or he simply doesn't mention his therapist in every other sentence. Rather than string him along and give him hope, I feel compelled to somehow communicate to him sooner rather than later that we'll just be staying friends, nothing more. Otherwise, I think I am being unfair to him. Why should he waste his romantic stamina on me when there are loads of other single women out there who might fall instantly in love with him? The thing is, it can sometimes be tricky to reject a man and keep him as a friend. If the operation is not executed carefully, you may end up creating a "menemy." It requires a certain amount of skill to be able to turn down a man's sexual advances or romantic gestures and then get him to agree to meet you for blueberry pancakes the following weekend and chat about the latest Woody Allen film. Some men aren't satisfied with just that. I'm not clear why. What's so bad about friendship? Everyone needs buddies. But I've seen men react poorly or simply fall off the face of the earth. I get it -- their feelings are hurt. None of us likes getting rejected. But in my experience, some men find it especially soul-crushing. I am only bringing all of this up because I recently had to go through this scenario again. I had spent some time cultivating a friendship with a man who, in my defense, I thought was gay. So I didn't see the harm in him buying me the occasional falafel, or accepting an invitation to see a film with him. Isn't that what friends are for? But a mutual friend shed light on his sexual orientation (straight) and suggested that his intentions -- and attentions -- weren't platonic. He had never "made the moves" but now it was all crystal clear -- that explains the way he had looked at me that time the tahini sauce dribbled down my chin! Since he had clearly been too timid to express his feelings, I thought I would be clever this time and subtly mention the dates I had been going on, focusing on the one guy I was kind of keen on, so that he would know that I was "unavailable" for heavy petting and those sorts of activities, but that I was available for things like roller skating, falafel-eating and shooting the breeze. Doesn't that sound nice? That way, he would known not to try to lean in for a kiss, and I wouldn't have to pull the Stevie Wonder dance and dodge him went he went for it. It was like pre-rejection, yet I was sparing his feelings because he didn't even have to put himself out there! I really thought I was being brilliant. It backfired, of course. Said man ended up sending me an email rant accusing me of being insensitive by talking about other men when he had "feelings for me." As if I am psychic, by the way, just because I am a woman! How was I supposed to know that? I think in his mind we were dating. In my mind, he was my new gay BFF. In the end, I got mad at him for getting mad at me, and now the friendship has ended. And I have created yet another "menemy." Look, I have also tried the direct thing: "I really like you, but only as a friend, " but you can only do that when the guy has made his intentions clear, and in my experience, they either cope okay (though rarely do I feel much enthusiasm for friendship after that), or they really don't cope well. I also tried the thing where you make them think they are rejecting you, but it gets quite confusing and only works if the guy isn't very sharp, and why would I -- or you -- be hanging out with someone not that sharp in the first place? As we all remember, Billy Crystal's character says men and women can't be friends in When Harry Met Sally because the sex stuff gets in the way. I do have single, male, heterosexual friends with whom I have an easy, non-romantic rapport, but I honestly don't know if they would walk away if I was sprawled naked on a bed calling out to them. I may not be everybody's cup of tea, but sometimes, I wonder if they wonder. And they may wonder if I wonder. If so, I hope they'll keep it to
英文小说翻译案例精诚英语翻译工作室
精诚翻译工作室翻译报价 50到70元千字（而传统翻译公司的报价是100元以上）可以百度精诚翻译找到我们精诚翻译保证全网最低 街头反间谍工作 唐纳德·布莱德肖（Donald Bradshaw） 致读者： 在这本书的前几章会出现这套小说的主要人物，作为读者，你会熟悉每个人物的个性。 我们希望，你在看到第一个故事的高潮部分时，不仅可以发现间谍敌人的差异，也可以发现他们之间的相同点。我觉得有些人物对于我的故事来说非常重要，会在回忆录中一直出现。
致伊丽莎白： 我亲爱的女儿伊丽莎白，感谢你长期以来的鼓励和支持，以及对本书最终稿子的编辑。 致贝蒂 你是甘于奉献的妻子和伟大的母亲。你一直跟我们一起度过快乐和艰难的日子。你从一开始就给我提供许多支持。仅以此书献给你。如果没有你，我们绝不可能完成这本书。
介绍 让观众和间谍捕手失望的是，反间谍活动都是安全计划和行动。为了保护美国的国家利益和秘密，需要各级各类安全活动。维护我们的安全体系，包括安全围墙和障碍、边境、空中和港口的保安员和行人交通或运输控制，以及安全许可管理都属于反间谍的工作范围、 然而，令我们读者高兴的是，书中也有一些跟反间谍有关的有趣进攻活动，比如反间谍和其它进攻技术。 佛吉尼亚州和佐治亚州的联邦“机构”学校以及一些陆军、海军、空军和海军陆战队的DOD学校都教授反间谍课程；他们学习的课程包括基本安全、监视/反监视、特别行动（如主动反间谍和进攻行动）、谍报和背景调查、各种安全检查。当然，课程也必须包括反恐训练和其他反间谍支持活动，这些需要一定的专业知识，如文件制作、技术支持服务，也需要秘密的应急资金。 最后，反间谍活动的每个阶段都必须书面记录，当然这需要费力又无聊的报告写作，但这绝不能忽视。 你可能会觉得本书中的语法并不是很好，但你会从本书中发现，我热爱间谍活动的各个方面，并一直努力作出自己的贡献。如果你觉得我支持或反对任何政治党派；或批评任何其它机构或人员，你可以忽视这些。从艾森豪威尔总统开始，我一直从事反间谍工作，并以此为豪；也为美国情报收集机构和外国情报机构的所有人感到骄傲。此外，由于对情报领域某些方面信息公开的限制，我被迫修改和替换本书中的某些内容。我真诚地希望，我这样做没有减少或降低本书的价值或质量。 我把自己40年的时间奉献给人工情报、进攻反情报和情报收集活动。我们或多或少都会有一些虚荣心。如果没有虚荣心，就不会有自豪感。我对自己的职业生涯感到非常的自豪，在职业中我取得了非凡的成就。
课文翻译 英美报刊阅读教程中级精选本 第五版 端木义万 Lesson 7
Lesson 7 ：Cities and Suburbs Are Trading Places 远程办公 Young Singles, Other ‘Non-Families’ Taking Over Outer Areas, Study Shows 研究显示，单身青年和其他“非家庭成员”占据了周边地区 By D’Vera Cohn. A role reversal between cities and suburbs is rewriting a demographic script that has dominated American life for decades. 城市和郊区之间的角色转换正在改写几十年来主导美国生活的人口统计学脚本。Young singles, elderly widows and other such “non-family households”now outnumber married-with-children homes in the nation’s suburbs, creating changes in demand for housing, entertainment and services in the communities where most Americans live. 在美国的郊区，年轻的单身人士、年老的寡妇和其他类似的“无家庭家庭”现在的数量超过了结婚带孩子的家庭，这就改变了大多数美国人居住的社区对住房、娱乐和服务的需求。 At the same time, the married-with-children families often thought of as typically suburban are increasing in many growing cities of the South and West, according to a study based on the 2000 Census to be released today by the Brookings Institution. 与此同时，布鲁金斯学会(Brookings Institution)今天发布的一项基于2000年人口普查的研究显示，在美国南部和西部许多发展中城市，通常被认为是典型的郊区已婚带孩子家庭的人数正在增加。 In suburbs, the demand for social services is rising even as nightclubs are springing up in shopping malls to serve affluent singles. 在郊区，对社会服务的需求正在上升，尽管为富裕单身人士服务的购物中心里的夜总会如雨后春笋般涌现。 In some cities, school buildings are crowded again, and small commercial districts are rising from the dead. 在一些城市，学校建筑再次拥挤起来，小型商业区死而复生。 In the Washington area, non-families have outnumbered married-with-children households in most of the region’s biggest suburbs for more than a decade, and the trend intensified in the 1990s, hi the region’s outer suburbs, married couples with children still dominate. 在华盛顿地区，十多年来，在该地区大部分最大的郊区，非家庭家庭的数量超过了已婚带孩子的家庭，这一趋势在20世纪90年代加剧，在该地区的远郊，已婚带孩子的家庭仍然占主导地位。 The transformation of the suburbs reflects the arrival of a more diverse population and changes in the lives of people already living there. 郊区的转变反映了人口多样化的到来，以及已经生活在那里的人们的生活发生了变化。 There is a growing singles scene of young people who want to live near suburban workplaces, an increasing number of unmarried couples buying houses, and more homes being rented to groups, including immigrants. 越来越多的年轻人想要住在郊区工作场所附近，越来越多的未婚夫妇在买房，越来越多的房子被租给团体，包括移民。
散文翻译技巧和特点word版本
一、翻译散文的要领： 第一、准确把握原文的内容和风格。朴实无华有口语化倾向，典雅华丽浪漫抒情，还是修辞多样形式工整？ 第二、在语言、句式、结构、修辞等方面忠实地重现原文的内容与风格。 二、现代散文特点 通过对现实生活中某些片断或生活事件的描述，表达作者的观点、感情，并揭示其社会意义，它可以在真人真事的基础上加工创造；不一定具有完整的故事情节和人物形象，而是着重于表现作者对生活的感受，具有选材、构思的灵活性和较强的抒情性，散文中的“我”通常是作者自己；语言不受韵律的限制，表达方式多样，可将叙述、议论、抒情、描写融为一体，也可以有所侧重；根据内容和主题的需要，可以像小说那样，通过对典型性的细节欲生活片段，作形象描写、心理刻画、环境渲染、气氛烘托等，也可像诗歌那样运用象征等艺术手法，创设一定的艺术意境。 三、要素 第一、所谓优美，就是指散文的语言清新明丽(也美丽)，生动活泼，富于音乐感，行文如涓涓流水，叮咚有声，如娓娓而谈，情真意切。 第二、所谓凝练，是说散文的语言简洁质朴，自然流畅，寥寥数语就可以描绘出生动的形象，勾勒出动人的场景，显示出深远的意境。散文力求写景如在眼前，写情沁人心脾。 四、在《英译中国现代散文选》中，翻译家张培基先生保存散文风格方面的技巧值得学 习：句子短小、精悍，结构简单；用词简单、明了；修辞处理合理，力求通俗易懂； 语言逻辑关系清晰；对文化因素处理得体，读者对译文无理解障碍。以上技巧的合理运用，翻译工作者可以此为鉴。 五、散文翻译原则： 1、文气贯通,气韵生动 英国散文翻译家Hilaire Belloc 为文学散文翻译制定了6 条原则，认为翻译的本质是异地之魂假借本地之躯的复活(the essence of translating is the resurrection of an alien thing in a native body) ,强调散文的翻译不能拘泥于原文之字句,要视段落或部分为整体。翻译要“以意译意( translate intention by intention) ”,以意译意”与林语堂提倡的翻译要“翻译要遵循行文之心理”是高度一致的,这样可以摆脱原文字句的束缚,有利于发挥译入语的优势。 2、传神写照———“意,气,文”三位一体 在散文翻译中,我们要想译得曲尽其妙,须得传神地摹写作者的气质神韵。每一个作者有每一个的个性特点、气质精神,着手翻译之前,要先对作者进行深入的研究,把握其时代背景、人生经历、创作风格等,这样的翻译方能做到传神达意,否则,难免貌合神离 3、文学翻译非文字翻译 讲求整体效果，即“神韵”。有些表面忠实的译文，失去了散文的文采，文雅，便失去了自身的价值，终究是失败的译文。 六、从篇章翻译看散文翻译 1、标题的翻译技巧 眼睛对于人来说, 是他们心灵的窗户; 而标题对于一篇文章来说, 就是它的眼睛。标题凌驾于篇章之上, 却植根于篇章之中。在翻译时必须牢记: 一是真正看懂全文之后再决定译名; 二是译出的标题必须符合通用的翻译标准: 忠实、通顺、有美感。在翻译标题 时, 译者充分考虑了两种语言的不同习惯和不同的文化、社会背景, 注重准确选词、增词、结构转换和结合上下文语境的理解来完成。
散文翻译
我的树林 E. M. 福斯特(1879-1970) 几年前我写了一本书，部分内容谈到英国人在印度所遭的困境。美国人觉得自己若在印度不会如此窘迫，读该书时便无拘无束，他们越读越自在，其结果是让该书的作者赚取一张支票。我用这支票买下一片树林，林子不大，几乎没有什么树，还有一条该死的公共小道从中横穿而过。但这是我拥有的第一份财产，因而如果别人和我一样感到遗憾，那是很正常的事。他们因恐怖而生变的语调，会对自己提出这样一个重要问题：财产对人的性格产生怎样的影响？我们这里不涉及经济学，私人财产对整个社区的影响完全是另外一个问题------也许是个更重要的问题，我们只从心理方面进行探讨，你所拥有的东西会对你产生什么影响？我的树林又对我产生什么影响呢？ 首先，它让我感到有负担。财产确实能起到这一作用。给人负担从而让人进不了天国。《圣经》中那个不幸的百万富翁并不坏，只是胖而已，他大腹便便，屁股浑圆，在水晶门内东挪西插想挤进去，肥嘟嘟的身体两侧被挤得到处青肿，却看见他的下方，一只较瘦的骆驼穿过针眼，织进了上帝的袍子。《新约》的四部福音书全把胖子与迟缓连在一起，指出了一个明显却被人忽略的事实，那就是拥有太多的东西必然会造就行动不便。有家具就需要掸灰尘，掸灰尘需要仆人，有仆人就得给他买保险。这些事交织在一起，使你在接受赴宴邀请或如约前往约旦河沐浴之前，不得不三思而行了。有关财产问题福音书中有些地方还有更深入的阐述，其观点与托尔斯泰相似，即财产是罪恶的。这里面涉及的苦行主义令人费解，对此我不敢苟同。但说到财产对人的直接影响，他们确实一语中的，财产让人笨重。根据定义，笨重的人不可能像闪电一样，迅速地从东移到西。一位体重14石的大主教登越讲坛，和基督的到来肯定形成鲜明对比。我的树林让我感到负担沉重。 其次，它老让我惦记着这片树林要是再大些就好了。 一天，我听到树林里传来细枝折断的声音，这使我很不高兴。心想，一定是有人在采黑莓，弄坏了灌木丛。待走近一看，发现不是人踩断了树枝，是一只鸟，我高兴极了。哈，我的鸟！可那鸟似乎并不高兴，毫不顾及我与它的关系，一见我的脸孔，顿受惊吓，飞过树篱，停在一块田地上，惊恐地叫着。那块田是亨尼