英语专业八级考试历届试题及译文

英语专业八级考试历届试题及参考答案

1996年

Four months before the election day, five men gathered in a small conference room at the Reagan-Bush headquarters and reviewed an oversize calendar that marked the remaining days of the 1984 presidential campaign. It was the last Sa turday in June and at ten o’clock in the morning the rest of the office was practically deserted. Even so, the men kept the door shut and the drapes carefully drawn. The three principals and their two deputies had come from around the country for a critical meeting. Their aim was to devise a strategy that would guarantee Ronald Reagan’s resounding reelection to a second term in the White House.

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 rebo unding 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.

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。

译文2：

（在离选举日还有四个月的时间，有五个人聚集在里根－布什总部的一个小型会议室里，翻着看一张硕大无比的日历，日历上清晰地标识出了1984年总统竞选剩下的日子。这是六月份的最后一个星期六的上午10时，整幢办公楼的其他部分几近人去楼空。即便如此，这几个人仍将大门紧闭，小心翼翼地拉下窗帘。三个主要人物及其二个副手从美国的不同地方汇聚在一起，召开一个殊为重要的会议。他们的目标是构思出一种策略，来确保里根能再次当选，在第二任期内再度入主白宫。）要谋求再次当选理应轻而易举。这是一些久经沙场的退伍老兵，与里根有着千丝万缕的漫长联系，与共和党的联系甚至更为久远。这些人深谙总统政治，一如他们熟知这个国家中的所有政治事务那样。竞选的背景十分宜人，可供大做文章的好消息俯拾皆是：美国正置身于太平盛世之中；作为选举的一个关键因素，整个国家的经济在步出萧条期之后正强劲反弹。此外，竞选本身所筹得的款项更是不计其数。用于支付一流水平的竞争班子工作人员工资、进行巡回造势、以及制作播放电视广告的钱款绰绰有余。最为重要的是，他们所推介的总统候选人是罗纳尔德·里根（Ronald

Reagan），一位风度翩翩，魅力无穷，又极具迷人沟通技巧的执政总统。与约翰·F·肯尼迪（John F. Kennedy）以来的任何一位历届总统相比，里根更成功地勾勒出了一幅广阔的关于美国未来的前景——美国将成了一个重振军事雄风、民众富于个人进取心、联邦政府更加精简高效的国家。

1997年

Opera is expensive: that much is inevitable. But expensive things are not inevitably the province of the rich unless we a bdicate 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, defense, 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.

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。

译文2：

观看歌剧是件昂贵的事。昂贵是必然的。然而昂贵的东西并非富人所独有，除非我们放弃社会赋予的选择权。我们有权做出选择去创作歌剧和其它昂贵的文化形式，使那些单凭个人的能力无力支付的人享受得起。问题在于我们为什么要这样做?没有人否定食物、住所、防御能力、健康和教育是必不可少的，即使在史前的山洞里，人类伸出手来不仅是为了吃、喝、战斗，他们还作画。文化的冲动，即通过想象和表达去显示和探索世界的渴望是最根本的东西。在欧洲，这种渴望已通过音乐、绘画、文学和戏剧的名著得以实现。这些名著对我们付出的所有努力进行了检验。它们成了人类的思维和想象力所能达到程度的试金石它们包含着人与人之间能够传递的最深刻的信息。

1998年

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.

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

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.

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

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 id ea 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.

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。

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·梦露和詹姆士·迪恩。两人生命短暂，却完美无缺。诗人约翰·济慈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

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 perce ption 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.

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

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 admire 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.

“胜者”与“败者”这两个字眼含有众多的意思。当我们将某人称作胜者时，我们并非指他是一个致使他人一败涂地的人。对我们来说，胜者乃这样一位君子，他无论是作为一个个人抑或是作为社会的一份子，一切反应均能由衷而发，做到诚信，可靠，乐善好施，且绝不伪善。

胜者不会穷其毕生之精力，去拘泥于某个他们所想象的为人之道；相反，他们会保持其真我本色，并且，作为这种追求真我的仁者，他们不会耗费精力来装腔作势，维持一种自命不凡的姿态，或去操纵他人。他们深知，在爱戴他人和装作爱戴他人之间，在愚顽不化和大智若愚之间，在学识渊博和佯装学富五车之间，实质上存在着天壤之别。胜者断无必要去藏匿于面具背后。

胜者无畏于独立的思维和运用其自己的知识。他们能够在事实与舆论之间明辨是非，不会僭称自己无所不晓。他们会倾听他人的见解，对他人所言做出鉴别，而最终所得出的却是其自己的结论。虽然胜者可能会钦佩并敬重他人，但他们不会受制于他人，惧悚于他人，为他人所囿，或被他人所摧垮。

胜者绝不耍“凄惨无助”之把戏，也决不玩“委过于人”之游戏。相反，他们会毅然肩负起对自身人生的责任（忍辱负重，无怨亦无悔）。

2003年

In his classic novel, ―The Pioneers‖, J ames Fenimore 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 th e 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 thought 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.‖

詹姆斯·费尼莫尔·库珀在其经典小说《拓荒者》中，记述了主人公——一个地产开发商，带着表妹游览一座他正在建造的城市的情景。他绘声绘色地介绍了宽阔的街道，鳞次栉比的房屋，一个熙熙攘攘的大都市。但是他的表妹环顾四周，却深表困惑，她只看见了一片树林。

她问：“你要给我看的美景和城市在哪里呀？”

尽管它们还没有实地建成，却已存在于他的脑海中。对他而言，它们就像已经修建完工一样的真实具体。库珀展示的是美国人一个鲜明的特点：前瞻性：他们既能站在未来的优势地位来审视现在，又能不受过去的羁绊而钟情于未来。

正如埃尔伯特·爱因斯坦曾经说过的那样：“对美国人来说，生活总是在变化不息，而从来不会于原地踏步。”

2004年

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’m lonely only when I am overtired, when I have worked too long without a break, when fro the time being I feel empty ad 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 worlds falls away, and the self emerges again from the deep unconscious, bringing back all I have recently experienced to be explored and slowly understood.

只有在我过于劳累，在我长时间无间断地工作，在我感到内心空虚，需要填补的时候，我才寂寞。而有时在我巡回演讲后回家时，在我见了许多人，讲了许多话，且经历多得需要清理时，我才寂寞。

于是有那么一小会儿感觉房子又大又空，我都不知道我的自我藏在哪儿了。于是我会给植物浇浇水，或者将它们再挨个儿瞅瞅，好像它们是人一样。这样我才慢慢地重新找回自我。好大一会儿，我看着水浪从喷泉中喷涌而出，但只有当世界在我身边逐渐消逝时，那一时刻才会到来，自我又从内心深处的无意识中冒出来，带来我最近的种种经历，让我探究，慢慢领会。

2005年

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 preconception 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.

既然书籍有不同的门类，如小说、传记、诗歌等，我们就应该把它们区分开来，并从每种中汲取它应当给我们提供的正确的东西；这话说起来固然容易，然而，很少有人要求从书籍中得到它们所能提供的东西，通常我们总是三心二意地带着模糊的观念去看书：要求小说情节真实，要求诗歌内容虚构，要求传记阿谀奉承，要求历史能加深我们自己的偏见。如果我们读书时能抛弃所有这些成见，那将是一个极可贵的开端。我们对作者不要指手划脚，而应努力站在作者的立场上，设想自己在与作者共同创作。假如你退缩不前，有所保留并且一开始就批评指责，你就在妨碍自己从你所读的书中得到最大的益处, 然而，如果你能尽量敞开思想，那么，书中开头几句迂回曲折的话里所包含的几乎难以觉察的细微的迹象和暗示，就会把你引到一个与众不同的人物的面前去。如果你深入下去，如果你去认识这个人物，你很快就会领悟作者正在给你或试图给你某些明确得多的东西。倘若我们首先考虑怎样读小说，那么，一部小说中的三十二章就是企图创造出像一座建筑物那样既有一定的形式而各部分又受到控制的东西，不过词句要比砖块难以捉摸，阅读的过程要比看一看更费时、更复杂。理解小说家创作工作的各项要素的捷径也许并不是阅读，而是写作，而是亲自试一试遣词造句中的艰难险阻。那么，回想一下给你留下鲜明印象的某些事——比如，你怎样在大街的拐角处从两个正在交谈着的人身边走过，树在摇曳、灯光在晃动，谈话的语气既喜又悲；这一瞬间似乎包含了一个完整的想象，一个整体的构思。

译文2：然而几乎没有什么人会从书中提问：书能给我们什么。最为普遍的是，我们接触书时怀有一种不甚清晰及与其相抵触的想法：要求小说必须是真实的，要求诗歌必须是虚构的，要求传记必须是唱赞歌的，要求历史必须能够增强读者原有的认识。我们读书时若能驱逐所有这些先入之见，读书就会有一个良好的开端。不要规定作家做什么，要设法使自己变成他，变成他的合作者，他的同伙。如果你读书伊始就犹豫不决，持保留态度，或者要进行批评，你就不能从阅读中得到最大益处。如果你能尽量打开思路，那么极细微的美质符号和暗示都会从曲折婉转的语句中显现出来，把你引到一个与众不同的人面前。

2006年

On May 13, 1940, Winston Churchill, the newly appointed British Prime Minister, gave his first speech to Parliament. He was preparing the people for a long battle against Nazi aggression. At a time when England’s survival was still in doubt.

…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.

I take up my task in buoyancy and hope. I feel sure that our cause will not be suffered to fail among men. I feel entitled at this juncture, at this time, to claim the aid of all and to say, ―Come then, let us go forward together with our untied strength.‖

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。

译文2：

我所能奉献的没有其它，只有热血、辛劳、眼泪和汗水。摆在我们面前的，是极为严峻的考验。等待着我们的是漫长的斗争和艰苦的岁月。

要问我们的政策是什么？回答是：战斗。陆海空全面战斗。竭尽全力，用上帝赐予我们的一切力量作战，同人类罪恶史上最为黑暗、最为凶残的暴政做战争。这就是我们的政策。

要问我们的目标是什么？那就是两个字：胜利！不惜一切代价，去赢得胜利！无论道路多么崎岖，也要夺取胜利。惟有胜利，才能生存。

大家必须认识到这一点，没有胜利，就没有英帝国的存在，就没有英帝国所代表的一切，就没有推动人类朝着目标奋进的时代脉搏和动力。

2007年

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, faster 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。

2008年

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 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 they never felt so keenly that they were still units in modern society.

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。他们不但没有比以前更加自由和幸福反而承担了新的责任；他们建立了新的家庭所以必须用某种方式履行义务。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。

2009年

We, the human species, are confronting a planetary emergency – a threat to the survival of our civilization that is gathering ominous and destructive potential even as we gather here. But there is hopeful news as well: we have the ability to solve this crisis and avoid the worst – though not all – of its consequences, if we act boldly, decisively and quickly.

However, despite a growing number of honorable exceptions, too many of the world's leaders are still best described in the words Winston Churchill applied to those who ignored Adolf Hitler's threat: "They go on in strange paradox, decided only to be undecided, resolved to be irresolute, adamant for drift, solid for fluidity, all powerful to be impotent."

So today, we dumped another 70 million tons of global-warming pollution into the thin shell of atmosphere surrounding our planet, as if it were an open sewer. And tomorrow, we will dump a slightly larger amount, with the cumulative concentrations now trapping more and more heat from the sun.

我们人类，正面临全球性的危机，我们的生存和文明受到威胁。尽管我们聚在一起共商对策，而灾难却在扩大，形式不容乐观。但也有令人欣喜的消息：如果行动大胆果断，反应迅速，我们有能力解决这场危机，避免其向最坏的方向发展。

但是，时下世界上的许多国家领导人可以用当年温斯顿?丘吉尔批评欧洲诸政要忽视阿道夫?希特勒的名言来形容，“它们在奇怪的悖论中前行，仅仅为一个决定而犹豫不决，有了决心却拖泥带水，信心犹疑不定，见解随波逐流，掌权者虚弱无力。”

而如今我们向这个星球脆弱的大气层倾倒超过七千万吨温室气体，把其当作天然排污口。明天我们还会变本加厉，堆积的温室气体吸纳了越来越多的太阳热度。

2010年

I thought that it was a Sunday morning in May；that it was Easter Sunday，and as yet very early in the morning. I was standing，as it seemed to me，at the door of my own cottage．Right before me lay the very scene which could really be commanded from that situation，but exalted, as was usual，and solemnized by the power of dreams. There were the same mountains，and the same lovely valley at their feet; but the mountains were raised to more than Alpine height，and there was interspaced far larger between them of savannahs and forest lawns；the hedges were rich with white roses；and no living creature was to be seen, excepting that in the green churchyard there were cattle tranquilly reposing upon the verdant graves，and particularly round about the grave of a child whom I had once tenderly loved，just as I had really seen them，a little before sunrise，in the same summer when that child died.

我想那是五月的一个周日的早晨；那天是复活节，一个大清早上。我站在自家小屋的门口。就在我的面前展现出了那么一番景色，从我那个位置其实能够尽收眼底，可是梦里的感觉往往如此，由于梦幻的力量，这番景象显得超凡出尘，一派肃穆气象。群山形状相同，其山脚下都有着同样可爱的山谷；不过群山挺然参天，高于阿尔卑斯峰，诸山相距空旷，丰草如茵，林地开阔，错落其间；树篱上的白玫瑰娟娟弥望；远近看不见任何生物，唯有苍翠的教堂庭院里，牛群静静地卧躺在那片郁郁葱葱的墓地歇息，好几头围绕着一个小孩的坟墓。我曾对她一腔柔情，那年夏天是在旭日东升的前一刻，那孩子死去了，我如同当年那样望着牛群。

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英语专业八级考试翻译原题及参考谜底 令狐采学 CE: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，一群羊正在垂头觅食。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，会发明它们那可爱的神情，洁白的牙齿，那丰富而纯真的脸色。如果稍稍长久一点打量这张张面庞，还会生出无限的怜悯。 Beside this picture with profusions of colors, a group of sheep are 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.

英语专业八级考试翻译部分历届试题及参考答案

1995年英语专业八级考试 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：颜林海 Jane Austin’s novels tell about such things unimportant as life, love and marriage in a few families that many Chinese readers do not understand why she has enjoyed such a high reputation in the western countries. But subject matter is indeed not the decisive factor by which we can judge whether or not a novel has its depth, or whether or not it has something superior to others in its artistic appeal and ideological content. Some people compare Austin’s works to olives: the more you chew them, the tastier you feel them. It is not only because of her wonderful language as well as her creative contribution to the development of novel writing as an art, but also because of something that her light and lively narrative hides——something implicit and opaque. Mrs Smith once said, women writers often tried to rectify the existing value orders, and to change people’s opinions on “what’s important or not”. Maybe Austin’s novels can teach us how to change our perspective and vision, really to dig those things important through the narrative of the ones unimportant. 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 es 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 of 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. 比较而言，我住在在收费不菲的城市公寓里，步行去工作还得经过恶臭的街头圾袋，向我一向讨厌的地方政府和州政府缴纳高利贷式税收，竟然还被认定为中产阶级。这让我感到怀疑，这种衡量标准是否意义？难道我们就仅仅衡量那些容易衡量的东西——经济图标上数字——而忽视了对幸福生活更为重要的价值观吗？当然，对我的几个儿子来说，富饶的农村有新鲜的蔬菜，有钓上来的鱼儿，还可以分享邻居果园菜园丰收的果实。还有义务照看孩子的邻居，作为回报我的儿媳也照看他们的孩子，而邻里之间相互交换技能和劳动。但更为重要的是，你如何来衡量那里的宁静安详？如何衡量自我(感)呢？ 我无意美化小地方的生活。有时外面世界的侵扰冷酷无情，比如汽油价格上涨，开发商盯着尚未开发的农田；那里充斥着凶残，充满着偏狭，大城市拥有的种种卑劣行径，小地方也都一应俱全。非但如此，一旦人们在心里无法将这些丑陋现象视为小地方才独有的，或将其解释为异乡人为所欲为的借口，而只能承认是“我们的一部分”时，人们也就更难忽视它们了。我也不想贬低城市中一有机会就让人难为情的习俗—