1、1IV. Translate the following passage into Chinese (10%)A Liberal EducationT. HuxleyWhat is education? Above all things, what is our ideal of a thoroughly liberal education?of that education which, if we could begin life again, we would give ourselvesof the education which, if we could mold the fates

2、 to our own will, we would give our children? Well, I know not what may be your conceptions upon this matter but I will tell you mine, and I hope I shall find that our views are not very discrepant.Suppose it were perfectly certain that the life and fortune of every one of us would, one day or other

3、, depend upon his winning or losing a game at chess. Don t you think we shall consider it to be a primary duty to learn at least the names and the moves of the pieces; to have a notion of a gambit, and a keen eye for all the means of giving and getting out of check? Do you not think that we should l

4、ook with a disapprobation amounting to scorn upon the father who allowed his son, or the state which allowed its members, to grow up without knowing a pawn from a knight?Yet, it is a plain and elementary truth that the life, the fortune, and the happiness of every one of us, and, more or less, of th

5、ose who are connected with us, do depend upon our knowing something of the rules of a game infinitely more difficult and complicated than chess. It is a game which has been played for untold ages, every man and woman of us being one of the two players, in a game of his or her own. The chessboard is

6、the world, the pieces are the phenomena of the universe, the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just, and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the

7、smallest allowance for ignorance. To the man who plays well, the highest stakes are paid, with that sort of overflowing generosity with which the strong shows delight in strength. And one who plays ill is checkmatedwithout haste, but without remorse.My metaphor will remind some of you of the famous

8、picture in which Retzsch has depicted Satan playing at chess with man for his soul. Substitute for the mocking fiend in that picture a calm, strong angel who is playing for love, as we say, and would rather lose than win and I should accept it as an image of human life.2IV. Translate the following p

9、assage into Chinese (10%)Labor, Leisure, and the New ClassJ. GalbraithNearly all societies at nearly all times have had a leisure class - a class of persons who were exempt from toil. In modern times, and especially in the United States, the leisure class, at least as any identifiable phenomenon, ha

10、s disappeared. To be idle, is no longer considered rewarding or even entirely respectable.But we have barely noticed that the leisure class has been replaced by another, much larger class to which work has none of the older connotation of pain, fatigue, or other mental or physical discomfort. We hav

11、e failed to appreciate the emergence of this New Class, as it may be simply called, largely as the result of one of the oldest and most effective obfuscations in the field of social science. This is the effort to assert: that all work - physical, mental, artistic, or managerial - is essentially the

12、same.In fact, the difference in what labor means to different people could not be greater. For some, and probably a majority, it remains a stint to be performed. It may be preferable, especially in the context of social attitudes toward production, to doing nothing. Nevertheless it is fatiguing or m

13、onotonous or, at a minimum, a source of no particular pleasure. The reward rests not in the task but in the pay.For others, work is an entirely different matter. It is taken for granted that it will be enjoyable. If it is not, this is a source of deep dissatisfaction or frustration. No one regards i

14、t as remarkable that the advertising man, tycoon, poet, or professor, who suddenly finds his work unrewarding, should seek the counsel of a psychiatrist. One insults the business executive or the scientist by suggesting that his principal motivation in life is the pay he receives. Pay is not unimpor

15、tant. Among other things it is a prime index of prestige. Prestige - the respect, regard, and esteem of others - is, in turn, one of the more important sources of satisfaction associated with this kind of work. But in general, those who do this kind of work expect to contribute their best, regardles

16、s of compensations. They would be disturbed by any suggestion to the contrary.Such is the labor of the New Class. No aristocrat ever contemplated the loss of feudal privileges with more sorrow than a member of this class would regard his descent into ordinary labor where the only reward was the pay.

17、 In the years following World War II, a certain number of grade-school teachers left their posts for substantially higher paid factory work. The action made headlines becauseit representedan unprecedenteddesertion of an occupation which was assumed to confer the dignity of the New Class. The college

18、 professor, who is more securely a member of the New Class than the school teacher, would never contemplate such a change even as an exercise in eccentricity and no matter how inadequate he might consider his income.3IV. Translate the following passage into Chinese (10%)Civilization Clive BellI have

19、 not yet defined civilization; but perhaps I have made definition superfluous. Anyone, I fancy, who has done me the honour of reading so far will by now understand pretty well what 1 mean. Civilization is a characteristic of societies. In its crudest form it is the characteristic which differentiate

20、s what anthropologists call advanced from what they call low or backward societies. So soon as savages begin to apply reason to instinct, so soon as they acquire a rudime ntary sense of values-so soon, that is, as they beg in to dist in guish between ends and means, or between direct means to good a

21、nd remote - they have taken the first step upward. The first step towards civilization is the correcting of instinct by reason: the second, the deliberate rejection of immediate satisfactions with a view to obtaining subtler. The hungry savage, when he catches a rabbit, eats it there and then, or in

22、stinctively takes it home, as a fox might, to be eaten raw by his cubs; the first who, all hungry though he was, took it home and cooked it was on the road to Athens. He was a pioneer, who with equal justice may be described as the first decadent. The fact is significant. Civilization is something a

23、rtificial and unnatural. Progress and Decadence are interchangeable terms. All who have added to human knowledge and sensibility, and most of those even who have merely increased material comfort, have been hailed by contemporaries capable of profiting by their discoveries as benefactors, and denoun

24、ced by all whom age, stupidity, or jealousy rendered incapable, as degenerates. It is silly to quarrel about words: let us agree that the habit of cooking ones victuals may with equal propriety be considered a step towards civilization or a falling away from the primitive perfection of the upstandin

25、g ape.From these primary qualities, Reasonableness and a Sense of Values, may spring a host of secondaries: a taste for truth and beauty, tolerance, intellectual honesty, fastidiousness, a senseof humour, good manners, curiosity, a dislike of vulgarity, brutality, and over-emphasis, freedom from sup

26、erstition and prudery, a fearless acceptanceof the good things of life, a desire for complete self-expression and for a liberal education, a contempt for utilitarianism and philistinism, in two words - sweetnessand light. Not all societies that struggle out of barbarism grasp all or even most of the

27、se, and fewer still grasp any of them firmly. That is why we find a considerable number of civilized societies and very few highly civilized, for only by grasping a good handful of civilized qualities and holding them tight does a society become that.4IV. Translate the following passage into Chinese

28、 (10%)Language and Thought The Psychology of Thinking Robert ThomsonIt is evident that there is a close connection between the capacity to use language and the capacities covered by the verb to think. Indeed, some writers have identified thinking with using words: Plato coined the aphorism, In think

29、ing the soul is talking to itself; J. B. Watson reduced thinking to inhibited speech located in the minute movements or tensions of the physiological mechanisms involved in speaking; and although Ryle is careful to point out that there are many senses in which a person is said to think in which word

30、s are not in evidence, he has also said that saying something in a specific frame of mind is thinking a thought.Is thinking reducible to, or dependent upon, language habits? It would seem that many thinking situations are hardly distinguishable from the skilful use of language, although there are so

31、me others in which language is not involved. Thought cannot be simply identified with using language. It may be the case, of course, that the nonlinguistic skills involved in thought can only be acquired and developed if the learner is able to use and understand language. However, this question is o

32、ne which we cannot hope to answer in this book. Obviously being able to use language makes for a considerable development in all ones capacities but how precisely this comes about we cannot say.setAt the common-sense level it appears that there is often a distinction between thought and the words we

33、 employ to communicate with other people. We often have to struggle hard to find words to capture what our thinking has already grasped, and when we do find words we sometimes feel that they fail to do their job properly. Again when we report or describe our thinking to other people we do not merely

34、 report unspoken words and sentences.Such sentences do not always occur in thinking, and the hint of unconscious or subliminal activities going on just out of range. Thinking, as it happens, in more like struggling, striving, or searching for something than it is like talking or reading. Words do pl

35、ay their part but they are rarely the only feature of thought. This observation is supported by the experiments of the Wurzburg psychologists who showed that intelligent adaptive responses can occur in problem-solving situations wi thout the use of either words or images of any kind.“ determiningten

36、dencies o”perate without the actual use of language in helping us to think purposefully and intelligently.IV. Translate the following passage into Chinese (10%)5Society and the Individual John Stuart MillThe object of this Essay is to assert one very simple principle as entitled to govern absolutely

37、 the dealings of society with the individual in the way of compulsion and control, whether the means used be physical force in the form of legal penalties, or the moral coercion of public opinion. That principle is, that the sole end for which mankind is warranted, individually or collectively, in i

38、nterfering with the liberty of action of any of their number, is self-protection. That the only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient wa

39、rrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. These are good reasons for remonstrating with him, or reasoning with him, or persuading h

40、im, but not for compelling him, or visiting him with any evil in case he do otherwise. To justify that, the conduct from which it is desired to deter him must be calculated to produce evil to some one else. The only part of the conduct for any one, for which he is amenable to society, is that which

41、concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.It is, perhaps, hardly necessary to say that this doctrine is meant to apply only to human beings in the maturity of their facult

42、ies. We are not speaking of children, or of young persons below the age which the law may fix as that of manhood or womanhood. Those who are still in a state to require being taken care of by others must be protected against their own actions as well as against external injury. For the same reason,

43、we may leave out of consideration those backward states of society in which the race itself may be considered as in its nonage, The early difficulties in the way of spontaneous progress are so great, that there is seldom any choice of means for overcoming them; and a ruler full of the spirit of impr

44、ovement is warranted in the use of any expedients that will attain an end, perhaps otherwise unattainable. 譯文 1： 開明教育托馬斯赫胥黎什么是教育 ? 首先，什么是我們理想中完美的開明教育 ?為了這樣的教育，如果我們可以重新開 始生活的話， 我們愿意奉獻自己的一生 ?為了這樣的教育， 如果我們可以按照自己的意愿鑄造命運的 話，我們愿意奉上我們的孩子 ?自然，我不知道你們對這個問題的看法，但是我愿意把我的觀點告訴 你們，我希望我們的觀點不會相去甚遠。假如有一天，我們每一個人的生活和命運取

45、決于他在一盤棋上的輸贏，你難道不認為我們至少 首先應該學會棋子的名稱和走法， 學會精心策劃， 學會警惕所有將軍和擺脫將軍的招法嗎 ?你難道不 認為我們會以近乎鄙視的、非難的眼光看待我們的父親或是國家，是他沒有讓他的兒子，是她沒有 讓她的國民，在成長的過程中學會怎樣區分卒子和馬 ?這是一條簡單基本的真理，我們每一個人還有那些和我們有關聯的人的生活、命運、 和幸福確實取決于比下棋還要困難復雜無數倍的一種游戲規則。這是一個已經玩了無數年的游戲， 我們中間的每一個男人和女人都是這種雙人游戲中的一方。棋盤就是整個世界，棋子就是宇宙的自 然現象，下棋的規則就是我們所說的自然法則。我們的對手我們看不見。我們

46、知道他的游戲永遠公 平、公正、耐心。不過我們付出的代價也告訴我們，他從不疏忽任何一個錯誤或容忍一點點的愚昧 無知。最高的獎金慷慨大方地贈給玩得好的人，強者以這種慷慨顯示他對于力量的喜愛；而玩得差 的人就被將死不慌不忙，但也無怨無悔。我的比喻會讓有些人想起 Retzsch 的那幅名畫，畫中的撒旦以他的靈魂為賭注和人對弈。如果 把這幅畫中面帶嘲弄表情的魔鬼替換成一位恬靜而強大的天使，讓他以愛情押賭注，我們權且這么 說吧 , 它會寧輸不贏 我愿意把它看做是人類生活的形象來接受。譯文 2：工作、休閑和新階級 約翰?加爾布雷斯幾乎一切社會在幾乎任何時候都有一個安逸階級一個可以不用勞作的群體。在現代，尤其

47、 在美國，至少作為一種可以確認的現象，這個安逸階級已經消失了，不再有人認為閑散是有益的或 者甚至是值得尊敬的。可是我們很少注意到，這個安逸階級已經被另外一個更龐大的階級所取代。對于這個更龐大的 階級來說，工作已經完全沒有了以前的痛苦、疲勞或者其他心理或身體不適的內涵。我們沒有充分 意識到這個 “新階級” （可以這么簡單地稱呼它 ）的出現， 主要是由于受社會科學領域中最古老最有生 命力的錯誤觀點之一的影響，那就是有人聲稱一切工作，不管是體力的，腦力的，藝術的或管理方 面的，從根本上講都是一樣的。事實上，對于不同的人來說，工作有著不同的意義，其差別簡直再大不過了。對一些人而且很 有可能是大多數人來

48、說，工作依然是每天必于不可的事。尤其是在人們對于生產的社會態度方面， 工作總比什么都不干的要好。不過勞動累人，或者乏味，或者至少不特別快樂，工作的回報并不在 于其任務，而在于所得到的報酬。對于另外一些人來說，工作則截然不同。工作是快樂的，這是理所當然的。假如工作不快樂， 這就成了失望或挫折的深層根源。假如一位廣告商，企業大亨，詩人或教授突然發現自己的工作沒 有意義，因此覺得自己應該向心理性生咨詢，誰也不會認為這有什么大驚小怪的。假如有人對企業 經理或科學家說，他人生的根本動力是他所拿到的工資，那等于是侮辱這位經理或科學家。工資不 是不重要，它和其他東西一道構成名望的主要指數。反過來，名望別人所

49、給予的尊敬，關心和 尊重又是由這種工作帶來的滿足感的更為重要的根源之。然而一般來說，那些從事這種工作 的人期望盡其所能，他們不在乎補償，任何相反的說法都會讓他們感到不舒服。這就是新階級的工作。 一個貴族在失去封建特權時思想上的痛苦也比不上這個階級的成員在 “墮落” 為只有通過領取工資才能獲得回報的普通勞動者時的痛苦。在二戰后的幾年里，一些小學教師離開 自己的崗位去報酬更高的工廠里工作。這件事情成了各大報紙爭相報道的題材，因為它表明有人放 棄一種被認為是代表新階級的尊嚴的職業，這是前所未有的。大學教授是比小學教師更有資格的新 階級成員：即使把這種變化當做一種古怪行為，不管他認為自己的收入多么微薄

50、，他也絕不會考慮 這樣去改變自己的職業。譯文 3：文明克萊夫 ?貝爾我還沒有給文明下定義，不過也許我的論述已經使定義顯得多此一舉。我認為，任何人只要讀 到這里就會明白我所指的是什么。文明是一種社會特征，從其最原始的形式來看，它是區分人類學 家稱之為“高級”和“低級”或“落后”社會的特征。只要野蠻人開始把理智應用于本能，只要他 們獲得一種基本的價值觀，也就是說，只要他們開始區分目的和手段，或者把直接手段區分為好的 手段和遠期手段，那么他們就邁出了前進的第一步。邁向文明的第一步是用理智來矯正本能，第二 步是自覺放棄眼前享受以獲得深刻的東西。饑不樣食的野蠻人抓住一只兔子，就地吃掉或者本能地 帶回家，

51、就像一只狐貍那樣，好讓它的孩子們生吃。哪怕再餓，第一個把兔子帶回家燒熟吃的野蠻 人便踏上文明之路了。他是一位先驅，如果把他描述成第一位墮落者，也同樣合情合理。這個事實 非同一般。文明是某種人為的非自然的東西，進步和墮落是可以互相換用的術語。所有那些為人類 知識和理智添磚加瓦的人，其中大多數僅僅為人類增加了物質享受的人，都被那些從他們的發明中 受益的同時代人贊美為恩人，卻被那些因為年齡、愚笨或嫉妒而不能享受的人指責為墮落者。為這 些術語爭吵太愚蠢了，讓我們把觀點統一起來：烹煮食物的習慣可以看做是邁向文明的一步，也可 以看做是背離直立行走的類人猿的原始美的一步。理智和價值觀這些原始的素質會產生許多次要的東西：對于真和美、寬容、理智、誠實、煩瑣、幽 默感、禮貌和好奇心的崇尚，對于粗俗、野蠻和過分強調的厭惡；擺脫迷信和假正經，毫無畏懼