考博英語(yǔ)翻譯是每年都有的題型，想要得高分就需要多做練習(xí)，同事擴(kuò)充自己的詞匯量。以下是為大家整理的《2018年考博英語(yǔ)翻譯練習(xí)【六篇】》 供您查閱。
【第一篇：健康的樂(lè)觀主義】
大多數(shù)人愿意把樂(lè)觀定義為無(wú)盡的歡樂(lè)，就像一只總是裝著半杯水的杯子。但那是一種絕不會(huì)為積極心理學(xué)家所推薦的虛假快樂(lè)。哈佛大學(xué)的Tal Ben-Shahar教授說(shuō)，“健康的樂(lè)觀主義，意味著要處于現(xiàn)實(shí)之中。”在Ben-Shahar看來(lái)，現(xiàn)實(shí)的樂(lè)觀主義者，會(huì)盡大努力做好一件事，而不是相信每件事都會(huì)有好的結(jié)果。
Ben-Shahar 會(huì)進(jìn)行三種樂(lè)觀方面的練習(xí)。比如說(shuō)，當(dāng)他進(jìn)行了糟糕的演講，感到心情郁悶的時(shí)候，他會(huì)告訴自己這是人之常情。他會(huì)提醒自己：并不是每演講都可以獲 得諾貝爾獲，總會(huì)有一些演講比其它演講效果差。接著是重塑，他分析了這個(gè)效果不好的演講，并且從那些起作用和不起作用的演講中吸取教訓(xùn)為將來(lái)做準(zhǔn)備。 后，需要有這樣一種觀點(diǎn)，那就是承認(rèn)，在廣闊的生命當(dāng)中，演講根本算不上什么。
參考譯文
Most people would define optimism as endlessly happy, with a glass that’s perpetually half fall. But that’s exactly the kind of false deerfulness that positive psychologists wouldn’t recommend. “Healthy optimists means being in touch with reality.” says Tal Ben-Shahar, a Harvard professor, According to Ben- Shalar,realistic optimists are these who make the best of things that happen, but not those who believe everything happens for the best.
Ben-Shalar uses three optimistic exercisers. When he feels down-sag, after giving a bad lecture-he grants himself permission to be human. He reminds himself that mot every lecture can be a Nobel winner; some will be less effective than others. Next is reconstruction, He analyzes the weak lecture, leaning lessons, for the future about what works and what doesn’t. Finally, there is perspective, which involves acknowledging that in the ground scheme of life, one lecture really doesn’t matter.
【第二篇：家庭結(jié)構(gòu)變遷】
With the implementation of the family planning policy and the change of the concept of family, the size and structure of traditional Chinese families have undergone evident changes. One is that the number of one-child families increases, resulting in a gradual decrease in the average number of family members. Another is the miniaturization trend of the family structure, which leads to the traditional extended family being replaced by nuclear family. Changes in size and structure of households contribute to simple family relationship and increasing mutual dependence of family members. However, the changes also exert negative influences, such as a surge in the speed of population aging and the increasing number of the empty-nest families.
參考翻譯:
隨著計(jì)劃生育政策(the family planning policy)的推行和家庭觀念的改變，中國(guó)傳統(tǒng)的家庭規(guī)模和結(jié)構(gòu)發(fā)生了明顯變化。一是獨(dú)生子女家庭增多，家庭平均人口逐漸下降。二是家庭結(jié)構(gòu)呈現(xiàn)出小型化(miniaturization)趨勢(shì)，傳統(tǒng)的大家庭逐漸被核心家庭取代。家庭規(guī)模與結(jié)構(gòu)的變化，使家庭中的人際關(guān)系變得簡(jiǎn)單，成員之間的相互依賴性日益增強(qiáng)。但是，家庭規(guī)模和結(jié)構(gòu)的變化也帶來(lái)了一些負(fù)面影響，如中國(guó)的人口老齡化速度急劇上升，空巢家庭(empty-nest family)增加等。
1.第一句中的“隨著計(jì)劃生育…和家庭觀念的改變”可譯成with引導(dǎo)的介詞短語(yǔ)?！爸袊?guó)傳統(tǒng)的家庭規(guī)模和結(jié)構(gòu)發(fā)生了明顯變化”則處理為句子主干。
2.第二句中的“一是獨(dú)生子女家庭增多”譯作One is that the number of one-child families increases,“家庭平均人口逐漸下降”可采用現(xiàn)在分詞短語(yǔ)作結(jié)果狀語(yǔ)，增譯“導(dǎo)致”，譯作resulting in a gradual decrease in the average number of family members。
3.第三句中的“二是家庭結(jié)構(gòu)呈現(xiàn)出小型化趨勢(shì)”處理成主干，“傳統(tǒng)的大家庭逐漸被核心家庭取代”可處理成which引導(dǎo)的非限制性定語(yǔ)從句，對(duì)“家庭結(jié)構(gòu)的小型化趨勢(shì)”作進(jìn)一步說(shuō)明，同時(shí)使句式富于變化。
4.第四句“家庭規(guī)模與結(jié)構(gòu)的變化，使…”，可將“家庭中的人際關(guān)系變得簡(jiǎn)單”，“成員之間的相互依賴性日益增強(qiáng)”處理成名詞短語(yǔ)，譯作simple family relationship and increasing mutual dependence of family members，這樣處理符合英文中多用名詞表達(dá)的語(yǔ)言特點(diǎn)，也使譯文表達(dá)更簡(jiǎn)潔。
【第三篇：希望工程】
Project Hope is a public good project launched in1989, the goal of which is to help young dropouts inpoverty-stricken areas. The two major tasks ofProject Hope are to help build Hope Primary Schoolsand fund the poor students. China is still adeveloping country, thus shortage of education fundin poverty-stricken areas is still a severe problem. Because of poverty, more than 30 millionchildren between the ages of 6-14 are unable to attend school or are forced to drop out. Theimplement of Project Hope changes the fate of a large number of dropouts and improves theschool faculties in poverty-stricken areas. The development of basic education is thus greatlyenhanced and the fine tradition of taking pleasure in helping others is also promoted.
參考翻譯:
希望工程(Project Hope)是于1989年發(fā)起的一項(xiàng)公益事業(yè)，以救助貧困地區(qū)失學(xué)兒童(young dropouts)為目的。幫助建設(shè)希望小學(xué)與資助貧困學(xué)生是希望工程實(shí)施的兩大主要任務(wù)。中國(guó)仍然是一個(gè)發(fā)展中國(guó)家，貧困地區(qū)缺乏教育經(jīng)費(fèi)的問(wèn)題依舊嚴(yán)峻。有超過(guò)3000萬(wàn)6—14歲的少年兒童因貧困而不能上學(xué)或者被迫輟學(xué)。希望工程的實(shí)施，改變了一大批失學(xué)兒童的命運(yùn)，改善了貧困地區(qū)的學(xué)校設(shè)施，極大地促進(jìn)了基礎(chǔ)教育的發(fā)展，弘揚(yáng)了助人為樂(lè)的優(yōu)良傳統(tǒng)。
1.第一句中的“1989年發(fā)起”可表達(dá)為過(guò)去分詞形式(launched in 1989)，作后置定語(yǔ);“以救助貧困地區(qū)失學(xué)兒童為目的”可譯為非限制性定語(yǔ)從句，對(duì)核心詞ProjectHope進(jìn)行補(bǔ)充說(shuō)明，即為the goal of which。
2.“幫助建設(shè)希望小學(xué)與資助貧困學(xué)生是希望工程實(shí)施的兩大主要任務(wù)”一句可將“主要任務(wù)”作句子主語(yǔ)，避免英語(yǔ)句子頭重腳輕。
3.“中國(guó)仍然是一個(gè)發(fā)展中國(guó)家，貧困地區(qū)缺乏教育經(jīng)費(fèi)的問(wèn)題依舊嚴(yán)峻”，前后兩句的關(guān)系可理解為因果關(guān)系，故翻譯時(shí)加上表結(jié)果的連詞thus，使句子更加連貫，符合英文表達(dá)習(xí)慣。
4.“有超過(guò)3000萬(wàn)…被迫輟學(xué)”一句中的“因貧困”because of poverty可置于句首，避免英語(yǔ)句子頭重腳輕;“上學(xué)”可譯為attend school。
5.后一句漢語(yǔ)句子的主語(yǔ)“希望工程的實(shí)施”后跟了4個(gè)并列謂語(yǔ)，如果對(duì)應(yīng)譯為4個(gè)并列的謂語(yǔ)會(huì)顯得突兀，不太連貫，可將后2個(gè)謂語(yǔ)譯為被動(dòng)語(yǔ)態(tài)，獨(dú)立成句，以增加句型的多樣性;“助人為樂(lè)”可譯為takingpleasure in helping others。
【第四篇：文藝復(fù)興】
The Renaissance embraced, first of all, an impressive record of new achievements in art, literature, science, philosophy, education and religion. Although the foundation of many of these was classical, they soon expanded beyond the measure of Greek and Roman influence. Indeed, many of the achievements in painting, science, politics and religion bore little relation to the classical heritage. Secondly, the Renaissance incorporated a number of dominant ideas and attitudes that gave it the impress of a unique society. Notable among these in general were optimism, and individualism; but the most significant of them all was humanism. In its broadest meaning humanism may be defined as emphasis on the human values. It was a term derived from Cicero, who used it in the sense of devotion to the liberal arts, or the subjects most compatible with the dignity of man. The humanists rejected the Scholastic philosophy with its preoccupation with theology and logic. They strove for a smooth and elegant style that would appeal more to the aesthetic than to the rational side of man's nature.
參考譯文：
首先，文藝復(fù)興包含了文學(xué)、藝術(shù)、科學(xué)、哲學(xué)、教育和宗教方面令人映像深刻的新的成就。盡管這些文化形式的基礎(chǔ)都來(lái)自古典主義，但它們很快繁榮起來(lái)，并擺脫了希臘、羅馬的影響，事實(shí)上，繪畫(huà)、科學(xué)、政治和宗教上的很多成就與古典文化遺產(chǎn)都沒(méi)有什么關(guān)系。其次，文藝復(fù)興包含了許多鮮明的觀點(diǎn)和態(tài)度，使其所處的社會(huì)呈現(xiàn)出獨(dú)特的風(fēng)貌，大體上這些中值得注意的是樂(lè)觀主義和個(gè)人主義，但所有這些中重要的還是人文主義。在寬泛的意義上，人文主義可以被定義為對(duì)人的價(jià)值的強(qiáng)調(diào)。這個(gè)詞出自西賽羅，他曾用該詞來(lái)表達(dá)對(duì)自由藝術(shù)的投入或與人類尊嚴(yán)一致的主題。人文主義者反對(duì)經(jīng)院哲學(xué)家成天埋頭于神學(xué)和邏輯，他們努力構(gòu)造一種流暢的、優(yōu)美的形式，使之看起來(lái)更注意人類本性里的美感和非理性。
【第五篇：學(xué)無(wú)止境】
由小學(xué)到中學(xué)，所修習(xí)的無(wú)非是一些普通的基本知識(shí)。就是大學(xué)四年，所授課業(yè)也還是相當(dāng)粗淺的學(xué)識(shí)。大學(xué)的研究所才是初步研究學(xué)問(wèn)的所在，在這里做學(xué)問(wèn)也只能算是粗涉藩籬，注重的是研究學(xué)問(wèn)的方法與實(shí)習(xí)。學(xué)無(wú)止境，一生的時(shí)間都嫌太短，所以古人皓首窮經(jīng)，頭發(fā)白了還是在繼續(xù)研究，不過(guò)在這樣的研究中確是有深厚的興趣。
參考譯文：
What we've learned from primary to middle school is just common ABCs. Even when it comes to the 4 years' college career, what has been delivered to us is still rather superficial. It is graduate school in a university that is the place to do research work at a basic level. However, even if you work in such places, you just touch the hedge slightly. What has been being stressed is the way to do research and practice. Knowledge is infinite, and time is limited even though you devote your lifetime to it. In view of this, people learned to an old age in order to acquire knowledge centuries ago, so much so that as their hair grew all white, they still kept studying. Yet, it is really interesting to do such research work.
【第六篇：社會(huì)秩序的基礎(chǔ)】
The Basis for Social Order
Man, said Aristotle, is a social animal. This sociability requires peaceful congregation, and the history of mankind is mainly a movement through time of human collectivities that range from migrant tribal bands to large and complex civilizations. Survival has been due to the ability to create the means by which men in groups retain their unity and allegiance to one another.
Order was caused by the need and desire to survive the challenge of the environment. This orderly condition called the “state”, and the rules that maintained it, the “l(fā)aw”. With time the partner to this tranquility, man marched across the centuries of his evolution to the brink of exploring the boundaries of his own galaxy. Of all living organisms, only man has the capacity to interpret his own evolution as progress. As social life changed, the worth and rights of each member in the larger group, of which he was a part, increased. As the groups grew from clans to civilizations, the value of the individual did not diminish, but became instead a guide to the rules that govern all men.
參考譯文
社會(huì)秩序的基礎(chǔ)
亞里斯多德說(shuō)，人是社會(huì)性的動(dòng)物。這種社會(huì)性要求人們和平共處，人類歷史主要就是人類群體在時(shí)間長(zhǎng)河中從游牧部落到復(fù)雜的文明社會(huì)的集合運(yùn)動(dòng)的演進(jìn)過(guò)程，(這些群體中的)幸存者能幸存下來(lái)的原因就在于：他們有能力創(chuàng)造一種手段，從而能使他們所在群體中的人保持團(tuán)結(jié)并相互效忠。
出于必須和渴望戰(zhàn)勝環(huán)境的挑戰(zhàn)，人類建立了秩序。這樣一種有秩序的狀態(tài)就稱作“國(guó)家”，而維持國(guó)家存在的規(guī)則就叫做“法律”。伴隨著這些由法律和秩序建立起來(lái)的安寧、平靜的是時(shí)間，在時(shí)間的流逝中，經(jīng)過(guò)了數(shù)世紀(jì)的進(jìn)化，人類終于進(jìn)入了探索他自己所在的星系的時(shí)刻。在所有的生物中，只有人類的進(jìn)化能被視為進(jìn)步。當(dāng)社會(huì)發(fā)生變革時(shí)，每個(gè)人在其所生活的大群體中的價(jià)值和權(quán)力都會(huì)增加。當(dāng)人類群眾從部落漸漸變成文明社會(huì)時(shí)，個(gè)人價(jià)值并未減少，相反，它成為了統(tǒng)治所有人的法令的指導(dǎo)。
【第一篇：健康的樂(lè)觀主義】
大多數(shù)人愿意把樂(lè)觀定義為無(wú)盡的歡樂(lè)，就像一只總是裝著半杯水的杯子。但那是一種絕不會(huì)為積極心理學(xué)家所推薦的虛假快樂(lè)。哈佛大學(xué)的Tal Ben-Shahar教授說(shuō)，“健康的樂(lè)觀主義，意味著要處于現(xiàn)實(shí)之中。”在Ben-Shahar看來(lái)，現(xiàn)實(shí)的樂(lè)觀主義者，會(huì)盡大努力做好一件事，而不是相信每件事都會(huì)有好的結(jié)果。
Ben-Shahar 會(huì)進(jìn)行三種樂(lè)觀方面的練習(xí)。比如說(shuō)，當(dāng)他進(jìn)行了糟糕的演講，感到心情郁悶的時(shí)候，他會(huì)告訴自己這是人之常情。他會(huì)提醒自己：并不是每演講都可以獲 得諾貝爾獲，總會(huì)有一些演講比其它演講效果差。接著是重塑，他分析了這個(gè)效果不好的演講，并且從那些起作用和不起作用的演講中吸取教訓(xùn)為將來(lái)做準(zhǔn)備。 后，需要有這樣一種觀點(diǎn)，那就是承認(rèn)，在廣闊的生命當(dāng)中，演講根本算不上什么。
參考譯文
Most people would define optimism as endlessly happy, with a glass that’s perpetually half fall. But that’s exactly the kind of false deerfulness that positive psychologists wouldn’t recommend. “Healthy optimists means being in touch with reality.” says Tal Ben-Shahar, a Harvard professor, According to Ben- Shalar,realistic optimists are these who make the best of things that happen, but not those who believe everything happens for the best.
Ben-Shalar uses three optimistic exercisers. When he feels down-sag, after giving a bad lecture-he grants himself permission to be human. He reminds himself that mot every lecture can be a Nobel winner; some will be less effective than others. Next is reconstruction, He analyzes the weak lecture, leaning lessons, for the future about what works and what doesn’t. Finally, there is perspective, which involves acknowledging that in the ground scheme of life, one lecture really doesn’t matter.
【第二篇：家庭結(jié)構(gòu)變遷】
With the implementation of the family planning policy and the change of the concept of family, the size and structure of traditional Chinese families have undergone evident changes. One is that the number of one-child families increases, resulting in a gradual decrease in the average number of family members. Another is the miniaturization trend of the family structure, which leads to the traditional extended family being replaced by nuclear family. Changes in size and structure of households contribute to simple family relationship and increasing mutual dependence of family members. However, the changes also exert negative influences, such as a surge in the speed of population aging and the increasing number of the empty-nest families.
參考翻譯:
隨著計(jì)劃生育政策(the family planning policy)的推行和家庭觀念的改變，中國(guó)傳統(tǒng)的家庭規(guī)模和結(jié)構(gòu)發(fā)生了明顯變化。一是獨(dú)生子女家庭增多，家庭平均人口逐漸下降。二是家庭結(jié)構(gòu)呈現(xiàn)出小型化(miniaturization)趨勢(shì)，傳統(tǒng)的大家庭逐漸被核心家庭取代。家庭規(guī)模與結(jié)構(gòu)的變化，使家庭中的人際關(guān)系變得簡(jiǎn)單，成員之間的相互依賴性日益增強(qiáng)。但是，家庭規(guī)模和結(jié)構(gòu)的變化也帶來(lái)了一些負(fù)面影響，如中國(guó)的人口老齡化速度急劇上升，空巢家庭(empty-nest family)增加等。
1.第一句中的“隨著計(jì)劃生育…和家庭觀念的改變”可譯成with引導(dǎo)的介詞短語(yǔ)?！爸袊?guó)傳統(tǒng)的家庭規(guī)模和結(jié)構(gòu)發(fā)生了明顯變化”則處理為句子主干。
2.第二句中的“一是獨(dú)生子女家庭增多”譯作One is that the number of one-child families increases,“家庭平均人口逐漸下降”可采用現(xiàn)在分詞短語(yǔ)作結(jié)果狀語(yǔ)，增譯“導(dǎo)致”，譯作resulting in a gradual decrease in the average number of family members。
3.第三句中的“二是家庭結(jié)構(gòu)呈現(xiàn)出小型化趨勢(shì)”處理成主干，“傳統(tǒng)的大家庭逐漸被核心家庭取代”可處理成which引導(dǎo)的非限制性定語(yǔ)從句，對(duì)“家庭結(jié)構(gòu)的小型化趨勢(shì)”作進(jìn)一步說(shuō)明，同時(shí)使句式富于變化。
4.第四句“家庭規(guī)模與結(jié)構(gòu)的變化，使…”，可將“家庭中的人際關(guān)系變得簡(jiǎn)單”，“成員之間的相互依賴性日益增強(qiáng)”處理成名詞短語(yǔ)，譯作simple family relationship and increasing mutual dependence of family members，這樣處理符合英文中多用名詞表達(dá)的語(yǔ)言特點(diǎn)，也使譯文表達(dá)更簡(jiǎn)潔。
【第三篇：希望工程】
Project Hope is a public good project launched in1989, the goal of which is to help young dropouts inpoverty-stricken areas. The two major tasks ofProject Hope are to help build Hope Primary Schoolsand fund the poor students. China is still adeveloping country, thus shortage of education fundin poverty-stricken areas is still a severe problem. Because of poverty, more than 30 millionchildren between the ages of 6-14 are unable to attend school or are forced to drop out. Theimplement of Project Hope changes the fate of a large number of dropouts and improves theschool faculties in poverty-stricken areas. The development of basic education is thus greatlyenhanced and the fine tradition of taking pleasure in helping others is also promoted.
參考翻譯:
希望工程(Project Hope)是于1989年發(fā)起的一項(xiàng)公益事業(yè)，以救助貧困地區(qū)失學(xué)兒童(young dropouts)為目的。幫助建設(shè)希望小學(xué)與資助貧困學(xué)生是希望工程實(shí)施的兩大主要任務(wù)。中國(guó)仍然是一個(gè)發(fā)展中國(guó)家，貧困地區(qū)缺乏教育經(jīng)費(fèi)的問(wèn)題依舊嚴(yán)峻。有超過(guò)3000萬(wàn)6—14歲的少年兒童因貧困而不能上學(xué)或者被迫輟學(xué)。希望工程的實(shí)施，改變了一大批失學(xué)兒童的命運(yùn)，改善了貧困地區(qū)的學(xué)校設(shè)施，極大地促進(jìn)了基礎(chǔ)教育的發(fā)展，弘揚(yáng)了助人為樂(lè)的優(yōu)良傳統(tǒng)。
1.第一句中的“1989年發(fā)起”可表達(dá)為過(guò)去分詞形式(launched in 1989)，作后置定語(yǔ);“以救助貧困地區(qū)失學(xué)兒童為目的”可譯為非限制性定語(yǔ)從句，對(duì)核心詞ProjectHope進(jìn)行補(bǔ)充說(shuō)明，即為the goal of which。
2.“幫助建設(shè)希望小學(xué)與資助貧困學(xué)生是希望工程實(shí)施的兩大主要任務(wù)”一句可將“主要任務(wù)”作句子主語(yǔ)，避免英語(yǔ)句子頭重腳輕。
3.“中國(guó)仍然是一個(gè)發(fā)展中國(guó)家，貧困地區(qū)缺乏教育經(jīng)費(fèi)的問(wèn)題依舊嚴(yán)峻”，前后兩句的關(guān)系可理解為因果關(guān)系，故翻譯時(shí)加上表結(jié)果的連詞thus，使句子更加連貫，符合英文表達(dá)習(xí)慣。
4.“有超過(guò)3000萬(wàn)…被迫輟學(xué)”一句中的“因貧困”because of poverty可置于句首，避免英語(yǔ)句子頭重腳輕;“上學(xué)”可譯為attend school。
5.后一句漢語(yǔ)句子的主語(yǔ)“希望工程的實(shí)施”后跟了4個(gè)并列謂語(yǔ)，如果對(duì)應(yīng)譯為4個(gè)并列的謂語(yǔ)會(huì)顯得突兀，不太連貫，可將后2個(gè)謂語(yǔ)譯為被動(dòng)語(yǔ)態(tài)，獨(dú)立成句，以增加句型的多樣性;“助人為樂(lè)”可譯為takingpleasure in helping others。
【第四篇：文藝復(fù)興】
The Renaissance embraced, first of all, an impressive record of new achievements in art, literature, science, philosophy, education and religion. Although the foundation of many of these was classical, they soon expanded beyond the measure of Greek and Roman influence. Indeed, many of the achievements in painting, science, politics and religion bore little relation to the classical heritage. Secondly, the Renaissance incorporated a number of dominant ideas and attitudes that gave it the impress of a unique society. Notable among these in general were optimism, and individualism; but the most significant of them all was humanism. In its broadest meaning humanism may be defined as emphasis on the human values. It was a term derived from Cicero, who used it in the sense of devotion to the liberal arts, or the subjects most compatible with the dignity of man. The humanists rejected the Scholastic philosophy with its preoccupation with theology and logic. They strove for a smooth and elegant style that would appeal more to the aesthetic than to the rational side of man's nature.
參考譯文：
首先，文藝復(fù)興包含了文學(xué)、藝術(shù)、科學(xué)、哲學(xué)、教育和宗教方面令人映像深刻的新的成就。盡管這些文化形式的基礎(chǔ)都來(lái)自古典主義，但它們很快繁榮起來(lái)，并擺脫了希臘、羅馬的影響，事實(shí)上，繪畫(huà)、科學(xué)、政治和宗教上的很多成就與古典文化遺產(chǎn)都沒(méi)有什么關(guān)系。其次，文藝復(fù)興包含了許多鮮明的觀點(diǎn)和態(tài)度，使其所處的社會(huì)呈現(xiàn)出獨(dú)特的風(fēng)貌，大體上這些中值得注意的是樂(lè)觀主義和個(gè)人主義，但所有這些中重要的還是人文主義。在寬泛的意義上，人文主義可以被定義為對(duì)人的價(jià)值的強(qiáng)調(diào)。這個(gè)詞出自西賽羅，他曾用該詞來(lái)表達(dá)對(duì)自由藝術(shù)的投入或與人類尊嚴(yán)一致的主題。人文主義者反對(duì)經(jīng)院哲學(xué)家成天埋頭于神學(xué)和邏輯，他們努力構(gòu)造一種流暢的、優(yōu)美的形式，使之看起來(lái)更注意人類本性里的美感和非理性。
【第五篇：學(xué)無(wú)止境】
由小學(xué)到中學(xué)，所修習(xí)的無(wú)非是一些普通的基本知識(shí)。就是大學(xué)四年，所授課業(yè)也還是相當(dāng)粗淺的學(xué)識(shí)。大學(xué)的研究所才是初步研究學(xué)問(wèn)的所在，在這里做學(xué)問(wèn)也只能算是粗涉藩籬，注重的是研究學(xué)問(wèn)的方法與實(shí)習(xí)。學(xué)無(wú)止境，一生的時(shí)間都嫌太短，所以古人皓首窮經(jīng)，頭發(fā)白了還是在繼續(xù)研究，不過(guò)在這樣的研究中確是有深厚的興趣。
參考譯文：
What we've learned from primary to middle school is just common ABCs. Even when it comes to the 4 years' college career, what has been delivered to us is still rather superficial. It is graduate school in a university that is the place to do research work at a basic level. However, even if you work in such places, you just touch the hedge slightly. What has been being stressed is the way to do research and practice. Knowledge is infinite, and time is limited even though you devote your lifetime to it. In view of this, people learned to an old age in order to acquire knowledge centuries ago, so much so that as their hair grew all white, they still kept studying. Yet, it is really interesting to do such research work.
【第六篇：社會(huì)秩序的基礎(chǔ)】
The Basis for Social Order
Man, said Aristotle, is a social animal. This sociability requires peaceful congregation, and the history of mankind is mainly a movement through time of human collectivities that range from migrant tribal bands to large and complex civilizations. Survival has been due to the ability to create the means by which men in groups retain their unity and allegiance to one another.
Order was caused by the need and desire to survive the challenge of the environment. This orderly condition called the “state”, and the rules that maintained it, the “l(fā)aw”. With time the partner to this tranquility, man marched across the centuries of his evolution to the brink of exploring the boundaries of his own galaxy. Of all living organisms, only man has the capacity to interpret his own evolution as progress. As social life changed, the worth and rights of each member in the larger group, of which he was a part, increased. As the groups grew from clans to civilizations, the value of the individual did not diminish, but became instead a guide to the rules that govern all men.
參考譯文
社會(huì)秩序的基礎(chǔ)
亞里斯多德說(shuō)，人是社會(huì)性的動(dòng)物。這種社會(huì)性要求人們和平共處，人類歷史主要就是人類群體在時(shí)間長(zhǎng)河中從游牧部落到復(fù)雜的文明社會(huì)的集合運(yùn)動(dòng)的演進(jìn)過(guò)程，(這些群體中的)幸存者能幸存下來(lái)的原因就在于：他們有能力創(chuàng)造一種手段，從而能使他們所在群體中的人保持團(tuán)結(jié)并相互效忠。
出于必須和渴望戰(zhàn)勝環(huán)境的挑戰(zhàn)，人類建立了秩序。這樣一種有秩序的狀態(tài)就稱作“國(guó)家”，而維持國(guó)家存在的規(guī)則就叫做“法律”。伴隨著這些由法律和秩序建立起來(lái)的安寧、平靜的是時(shí)間，在時(shí)間的流逝中，經(jīng)過(guò)了數(shù)世紀(jì)的進(jìn)化，人類終于進(jìn)入了探索他自己所在的星系的時(shí)刻。在所有的生物中，只有人類的進(jìn)化能被視為進(jìn)步。當(dāng)社會(huì)發(fā)生變革時(shí)，每個(gè)人在其所生活的大群體中的價(jià)值和權(quán)力都會(huì)增加。當(dāng)人類群眾從部落漸漸變成文明社會(huì)時(shí)，個(gè)人價(jià)值并未減少，相反，它成為了統(tǒng)治所有人的法令的指導(dǎo)。