2024年3月16日发(作者:)
专业英语八级翻译-英译汉(三)
(总分100,考试时间90分钟)
TRANSLATION
ENGLISH TO CHINESE
1. The land does not belong to us; we belong to the land. Conservation begins from this plain and
simple fact. But how do we persuade more people to feel the truth of it, to know it in their bones?
Here's what the Kiowa writer N. Scott Momaday recommends: Once in his life a man
ought to concentrate his mind upon the remembered earth, I believe. He ought to give himself up
to a particular landscape in his experience, to look at it from as many angles as he can, to wonder
about it, to dwell upon it. He ought to imagine that he touches it with his hands at every season
and listens to the sounds that are made upon it. He ought to imagine the creatures that are there
and all the faintest motions in the wind. He ought to collect the glare of noon and all the colors of
the dawn and dusk. A man or woman who ventures outside the human bubble and pays attention
to a given landscape season after season, year after year, may eventually become a true inhabitant
of that place, taking it in through every doorway of the body, bearing steadily in heart and mind.
2. On the 14th of March, at a quarter to three in the afternoon, the greatest living thinker ceased to
think. He had been left alone for scarcely two minutes, and when we came back we found him in
his armchair, peacefully gone to sleep—but forever. An immeasurable loss has been sustained
both by the militant proletariat of Europe and America, and by historical science, in the death of
this man. The gap that has been left by the departure of this mighty spirit will soon enough make
itself felt. Just as Darwin discovered that the law of development of organic nature, so Marx
discovered the law of development of human history: the simple fact, hitherto concealed by an
overgrowth of ideology, that mankind must first of all eat, drink, have shelter and clothing, before
it can pursue politics, science, art, religion, etc.; that therefore the production of the immediate
material means of subsistence and consequently the degree of economic development attained by
a given people or during a given epoch form the foundation upon which the state institutions, the
legal conceptions, art, and even the ideas on religion, of the people concerned have been evolved,
and in the light of which they must, therefore, be explained, instead of vice versa, as had hitherto
been the case.
3. Until recently daydreaming was generally considered either a waste of time or a symptom of
neurotic tendencies, and habitual daydreaming was regarded as evidence of maladjustment or an
escape from life's realities and responsibilities. It was believed that habitual daydreaming
would eventually distance people from society and reduce their effectiveness in coping with real
problems. At its best, daydreaming was considered a compensatory substitute for the real things in
life. As with anything carried to excess, daydreaming can be harmful. There are always those
who would substitute fantasy lives for the rewards of real activity. But such extremes are relatively
rare, and there is a growing body of evidence to support the fact that most people suffer from a
lack of daydreaming rather than an excess of it. We are now beginning to learn how valuable it
really is and that when individuals **pletely prevented from daydreaming, their emotional balance
can be disturbed. Not only are they less able to deal with the pressures of day-to-day existence, but
also their self-control and self-direction become endangered. Recent research indicates that
daydreaming is part of daily life and that a certain amount each day is essential for maintaining
equilibrium. Daydreaming, science has discovered, is an effective relaxation technique. But its
beneficial effects go beyond this. Experiments show that daydreaming significantly contributes to
intellectual growth, powers of concentration, and the ability to interact **municate with others.
4. Today I have read Among the many reasons which make me glad to have been
born in England, and one of the first is that I read Shakespeare in my mother tongue. If I try to
imagine myself as one who cannot know him face to face, who hears him only speaking from afar,
and that in accents which only through the labouring intelligence can touch the living soul, **es
upon me a sense of chill discouragement, of dreary deprivation. I am wont to think that I can read
Homer, and, assuredly, if any man enjoys him, it is I; but can I for a moment dream that Homer
yields me all his music, that his word is to me as to him who walked by the Hellenic shore when
Hellas lived? I know that there reaches me across the vast of time no more than a faint and broken
echo; I know that it would be fainter still, but for its blending with those memories of youth which
are as a glimmer of the world's primeval glory.
5. Springs are not always the same. In some years, April bursts upon our Virginia hills in one,
prodigious leap—and all the stage is filled at once, whole choruses of tulips, arabesques of
forsythia, cadenzas of flowering plum. The trees grow leaves overnight. In other years, spring
tiptoes in. It pauses, **e by shyness, like my grandchild at the door, peeping in, ducking out of
sight, giggling in the hallway. "I know you're out there," I cry. "Come in!" and April slips
into our arms. The dogwood bud, pale green, is inlaid with russet markings. Within the perfect
cup a score of clustered seeds are nestled. One examines the bud in awe: Where were those seeds a
month ago? The apples display their milliner's scraps of ivory silk, rose-tinged. All the
sleeping things wake up—primrose, baby iris, blue phlox. The earth warms—you can smell it, feel
it, crumble April in your hands. The dark Blue Ridge Mountains in which I dwell, great-hipped,
big-breasted, slumber on the western sky. And then they stretch and gradually awaken. A warm
wind, soft as a girl's hair, moves sailboat clouds in gentle skies. The **e—good rains to
sleep by—and fields that were dun as oatmeal tum to pale green, then, to kelly green.
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