2018年北京语言大学翻译硕士MTI考研真题、参考书、报录比
2017年北京语言大学翻译硕士MTI考研真题、复试分
数线、复试讲解
一、2017年北京语言大学翻译硕士MTI考研真题（回忆版）211翻译硕士英语：
完形填空（前两段入选设空）
个人有严重的怕对答案的情节，分数没出来之前就不给大家挖空了。主要是让大家体会一下文章内容。第一段10个有选，后一段10个无选项。
The culture-heroes of our liberal bourgeois civilization are anti-liberal and anti-bourgeois;they are writers who are repetitive,obsessive,and impolite,who impress by force—not simply by their tone of personal authority and by their intellectual ardor,but by the sense of acute personal and intellectual extremity.The bigots,the hysterics,the destroyers of the self—these are the writers who bear witness to the fearful polite time in which we live.It is mostly a matter of tone:it is hardly possible to give credence to ideas uttered in the impersonal tones of sanity.There are certain eras which are too complex,too deafened by contradictory historical and intellectual experiences,to hear the voice of sanity.Sanity becomes compromise, evasion,a lie.Ours is an age which consciously pursues health,and yet only believes in the reality of sickness.The truths we respect are those born of affliction.We measure truth in terms of the cost to the writer in suffering—rather than by the standard of an objective truth to which a writer's words correspond.Each of our truths must have a martyr.
What revolted the mature Goethe in the young Kleist,who submitted his work to 育明教育中国考研考博专业课辅导第一品牌，
the elder statesman of German letters"on the knees of his heart"—the morbid,the hysterical,the sense of the unhealthy,the enormous indulgence in suffering out of which Kliest's plays and tales were mined—is just what we value today.Today Kleist gives pleasure,Goethe is to some a duty.In the same way,such writers as Kierkegaard,Nietzsche,Dostoyevsky,Kafka,Baudelaire,Rimbaud,Genet—and Simone Weil—have their authority with us because of their air of unhealthiness.Their unhealthiness is their soundness,and is what carries conviction.
Perhaps there are certain ages which do not need truth as much as they need a deepening of the sense of reality,a widening of the imagination.I,for one,do not doubt that the sane view of the world is the true one.But is that what is always wanted,truth?The need for truth is not constant;no more than is the need for repose. An idea which is a distortion may have a greater intellectual thrust than the truth;it may better serve the needs of the spirit,which vary.The truth is balance,but the opposite of truth,which is unbalance,may not be a lie.
Thus I do not mean to decry a fashion,but to underscore the motive behind the contemporary taste for the extreme in art and thought.All that is necessary is that we not be hypocritical,that we recognize why we read and admire writers like Simone Weil.I cannot believe that more than a handful of the tens of thousands of readers she has won since the posthumous publication of her books and essays really share her ideas.Nor is it necessary—necessary to share Simone Weil's anguished and unconsummated love affair with the Catholic Church,or accept her gnostic theology of divine absence,or espouse her ideals of body denial,or concur in her violently unfair hatred of Roman civilization and the Jews.Similarly,with Kierkegaard and Nietzsche;most of their modern admirers could not,and do not embrace their ideas. We read writers of such scathing originality for their personal authority,for the example of their seriousness,for their manifest willingness to sacrifice themselves for their truths,and—only piecemeal—for their"views."As the corrupt Alcibiades followed Socrates,unable and unwilling to change his own life,but moved,enriched,育明教育中国考研考博专业课辅导第一品牌，
and full of love;so the sensitive modern reader pays his respect to a level of spiritual reality which is not,could not,be his own.
Some lives are exemplary,others not;and of exemplary lives,there are those which invite us to imitate them,and those which we regard from a distance with a mixture of revulsion,pity,and reverence.It is,roughly,the difference between the hero and the saint(if one may use the latter term in an aesthetic,rather than a religious sense).Such a life,absurd in its exaggerations and degree of self-mutilation—like Kleist's,like Kierkegaard's—was Simone Weil's.I am thinking of the fanatical asceticism of Simone Weil's life,her contempt for pleasure and for happiness,her noble and ridiculous political gestures,her elaborate self-denials,her tireless courting of affliction;and I do not exclude her homeliness,her physical clumsiness,her migraines,her tuberculosis.No one who loves life would wish to imitate her dedication to martyrdom nor would wish it for his children nor for anyone else whom he loves.Yet so far as we love seriousness,as well as life,we are moved by it, nourished by it.In the respect we pay to such lives,we acknowledge the presence of mystery in the world—and mystery is just what the secure possession of the truth,an objective truth,denies.In this sense,all truth is superficial;and some(but not all) distortions of the truth,some(but not all)insanity,some(but not all)unhealthiness, some(but not all)denials of life are truth-giving,sanity-producing,health-creating, and life-enhancing.
This new volume of translations from Simone Weil's work,Selected Essays 1934-43,displays her somewhat marginally.It contains one great essay,the opening essay here titled"Human Personality"which was written in1943,the year of her death in England at the age of thirty-four.(This essay,by the way,was first published in two parts under the title"The Fallacy of Human Rights"in the British magazine The Twentieth Century in May and June1959.There it suffered the curious and instructive fate of requiring a defensive editorial in June,when the second part of the essay appeared,replying to criticism of the magazine's decision to publish the essay 育明教育中国考研考博专业课辅导第一品牌，
"on the grounds that it involves heavy going for some readers."It certainly speaks volumes about the philistine level of English intellectual life,if even as good a magazine as The Tweentieth Century cannot muster an enthusiastic,grateful audience for such a piece.)Another essay,placed last in the book,called"Draft for a Statement of Human Obligations,"also written the year of her death,contains matter central to Simone Weil's ideas.The remaining essays are on specific historical and political subjects—two on the civilization of Languedoc,one on a proletarian uprising in Renaissance Florence,several long essays on the Roman Empire which draw an extensive parallel between imperial Rome and Hitler's Germany,and various reflections on the Second World War,the colonial problem,and the post-war future. There is also an interesting and sensitive letter to George Bernanos.The longest argument of the book,spanning several essays,develops the parallel between Rome (and the ancient Hebrew theocracy!)and Nazi Germany.According to Simone Weil, who displays an unpleasant silence on the Nazi persecution of the Jews,Hitler is no worse than Napoleon,than Richelieu,than Caesar.Hitler's racialism,she says,is nothing more than"a rather more romantic name for nationalism."Her fascination with the psychological effects of wielding power and submitting to coercion, combined with her strict denial of any idea of historical progress,led her to equate all forms of state authority as manifestations of what she calls"the great beast."
Readers of Simone Weil's Notebooks(two volumes,published in1959)and her Intimations of Christianity Among the Ancient Greeks(1958)will be familiar with her attempt to derive everything distinctively Christian from Greek spirituality as well as to deny entirely Chrisianity's Hebraic origins.This fundamental argument—along with her admiration for Proven?al civilization,for the Manichean and Catharist heresies—colors all her historical essays.I cannot accept Simone Weil's gnostic reading of Christianity as historically sound(its religious truth is another matter);nor can I fail to be offended by the vindictive parallels she draws between Nazism,Rome, and Israel.Impartiality,no more than a sense of humor,is not the virtue of a writer 育明教育中国考研考博专业课辅导第一品牌，
like Simone Weil.Like Gibbon(whose view of the Roman Empire she absolutely contradicts),Simone Weil as a historical writer is tendentious,exhaustive,and infuriatingly certain.As a historian she is simply not at her best;no one who disbelieves so fundamentally in the phenomena of historical change and innovation can be wholly satisfying as a historian.This is not to deny that there are subtle historical insights in these essays:as for example,when she points out that Hitlerism consists in the application by Germany to the European continent,and the white race generally,of colonial methods of conquest and domination.(Immediately after,of course,she says that these—both Hitler's methods and the"normal colonial ones"—are derived from the Roman model.)
The principal value of the collection is simply that anything from Simone Weil's pen is worth reading.It is perhaps not the book to start one's acquaintance with this writer—Waiting for God,I think,is the best for that.The originality of her psychological insight,the passion and subtlety of her theological imagination,the fecundity of her exegetical talents are unevenly displayed here.Yet the person of Simone Weil is here as surely as in any of her other books—the person who is excruciatingly identical with her ideas,the person who is rightly regarded as one of the most uncompromising and troubling witnesses to the modern travail of the spirit.第一篇阅读记不起来句子了，也搜不到，不过影响不大，难度很小属于给你堆积基础分的题。第二篇来自the New Yorker。
二、北京语言大学翻译硕士招生人数、复试分数线统计
育明教育预测解释：对比之前的分数线可以看出，北语的复试分数线总分将会维持在370分左右，专业课的分数线划分应该不会有很大变动。从难度来看，北语的英语翻译基础和往年相比题型基本一致，难度也没有多大变化，总之出的题都是比较基础的，如果能过线的同学抓紧时间准备复试。
育明教育中国考研考博专业课辅导第一品牌，
分数线：
2014年：英语笔译：5583360
2015年：英语笔译：5278362；英语口译：5278363
2016年：英语笔译：5380370；英语口译：5380369
录取人数：2016年英语笔译录取人数36人，英语口译录取人数11人；
三、北京语言大学翻译硕士复试内容：
1、外语听力和口语测试（占复试成绩20%）
2、专业综合面试（占复试成绩30%）
3、专业综合笔试（占复试成绩50%）
2015年复试内容：
2016年复试内容：
育明教育中国考研考博专业课辅导第一品牌，
育明教育解析：15.16年的复试内容在综合笔试这一块有很大的区别，
所以同学们在复试的时候一定要提前做好准备，以免准备的不够全面。获取更多备考信息、复试信息随时联系宋宋秋秋:161五22011八
四、关于复试的几点说明
（一）关于面试技巧
1、着装得体
如果要给老师留下良好的第一印象，你的仪表一定要显得严肃且庄重。在穿着方面，男生应该尽量穿西服或者比较正式的服装，女生千万不要穿紧身衣或者短裙，不过，复试的时间一般在春季，还不到穿短裙的季节。另外，尽量不要染发，女生可以染一些比较淡的浅色。面试的导师一般年纪都在45以上，不管你有多少才华，他们基本不会接受新新人类。所以大家谨记这两点。
2、礼貌尊重
礼貌尊重相信大家都有这个意识。都想给老师留下好的印象。不
过这里还是要强调一下:进门的时候一定要敲门，然后很有礼貌的表育明教育中国考研考博专业课辅导第一品牌，
示对老师的尊重，鞠躬比较好，或者对着各位老师说声“老师好”。面试结束后，微笑着和老师说再见。
另外，在进面试室之前一定要先把手机关闭，千万不要出现在面试现场手机响个不停的尴尬局面。如果真的在面试过程中出现没有意料到的尴尬局面，在面试结束后一定要向老师表达歉意。
3、谈吐谦逊
在面试的时候，如果是自己口述而不是老师问问题的话，应该尽量把自己的介绍材料和回答浓缩，语速千万不要太快。适当的语速会让人感到舒服，觉得听你的说话时一种享受，同时，也能消除自己的紧张的感觉，增强自己的自信心。
4、态度诚恳
专业面试的时候一定要诚实，不会的时候就诚实的说自己不是很了解，把自己所了解的尽量说出来。如果遇见自己不会的问题，也不要慌张，和老师如实的说，毕竟自己的学历有限，现在自己不懂得地方以后和老师慢慢学习，相信这一诚恳的态度定会为你增分不少。（二）关于复试复习时间
部分考生觉得等成绩出来再准备复试，部分考生觉得等分数线出来再准备复试，部分考生觉得考完初试就准备复试，部分考生在初试前就准备了复试（当然这个没必要），我的建议是大家考完试后放松几天，过个好年，最好能大致的估一下分数，如果差的太离谱就另谋出路，如果感觉在边线上或者没问题，年前准备资料，年后立马开始育明教育中国考研考博专业课辅导第一品牌，
准备。不要有如果准备半天没过线怎么办的愚蠢想法，机会都是留给有准备的人，不要让自己一年的辛苦因为你的一个想法而随风飘散。
育明教育中国考研考博专业课辅导第一品牌，