张春柏 汉译英 附录二 短文翻译练习

附录二：短文翻译练习

英译汉：

1. The History of April Fools’ Day

How do you think April Fools’ Day originated?

Was there a historic epidemic of spring fever-tomfoolery in a tiny Finnish town in the early 1800s? Did a New Yorker in 1910 find a cockroach in his coffee cup and decide to recreate the experience for his officemate, thereby sparking a famous April 1st lawsuit?

In a convincing testimonial to the saying that truth is stranger than fiction, we’ll tell you the story, or at least present the most viable theory of how April Fools’ Day came to be.

Once upon a time, back in 16th-century France, before computers, people celebrated New Year’s Day on March25, the advent of spring. It was a festive time. They partied steadily until April 1. In1564, when the calendar reformed and became Gregorian（格里高利历，即阳历）, King Charles IX proclaimed, perhaps pompously, that New Year’s Day should be celebrated on January 1 instead of in the spring. Diehard conservatives resisted the change (or perhaps didn’t hear about it due to the absence of e-mail) and continued to celebrate New Year’s from March 25 to April 1. During this period of spring festivity, the more flexible French mocked the rigid revelers by sending them foolish gifts and invitations to non-existent parties. The victim of an April Fools’ Day prank was called a “poisson d’avril2”, or an “April fish”, because at that time of year, the sun was leaving the zodiacal sign of Pisces（双鱼座）.

April Fools’ Day hit its stride in England in the 18th century, and was brought to colonial America by the English, Scottish, and French.

......

We may never learn the true origin of April Fools Day. However, the deeper question facing us today is, “What’s the best gag I can pull off?”4

2. The Sphinx

Laius, king of Thebes, was warned by an oracle that there was danger to his throne and life if his new-born son should be suffered to grow up. He therefore committed the child to the care of a herdsman with orders to destroy him; but the herdsman, moved with pity, yet not daring entirely to disobey, tied up the child by the feet and left him hanging to the branch of a tree. In this condition the infant was found by a peasant, who carried him to his master and mistress, by whom he was adopted and called Oedipus, or Swollen-foot.

Many years afterwards Laius being on his way to Delphi, accompanied only by one attendant, met in a narrow road a young man also driving in a chariot. On his refusal to leave the may at their command the attendant killed one of his horses, and the stranger, filled with rage, slew both Laius and his attendant. The young man was Oedipus who thus unknowingly became the slayer of his own father.

Shortly after this event the city of Thebes was afflicted with a monster which infested the highroad. It was called the Sphinx. It had the body of a lion and the upper part of a woman. It lay crouched on the top of a rock, and arrested all travelers who came that way, proposing to them a riddle, with the condition that those who could solve it should pass safe, but those who failed should be killed, Not one had yet succeeded in solving it, and all had been slain. Oedipus was not daunted by these alarming accounts, but boldly advanced to the trial. The Sphinx asked him, “What animal is that which in the morning goes on four feet, at noon on two, and in the evening upon three?” Oedipus replied, “Man, who in childhood creeps on hands and knees, in manhood walks erect, and in old age with the aid of a staff.” The Sphinx was so mortified at the solving of her riddle that she cast herself down from the rock and perished.

The gratitude of the people for their deliverance was so great that they made Oedipus their king, giving him in marriage their queen Jocasta. Oedipus, ignorant of his parentage, had already become the slayer of his father; in marrying the queen he became the husband of his mother. These horrors remained undiscovered, till at length Thebes was afflicted with famine and pestilence, and the oracle being consulted, the double crime of Oedipus came to light. Jocasta put an end to her own life, and Oedipus, seized with madness, tore out his eyes and wandered away from Thebes, dreaded and abandoned by all except his daughters, who faithfully adhered to him, till after a tedious period of miserable wandering he found the termination of his wretched life.

3. My Father

My father lived in a small wooden house in western Canada, where he carved himself out a fruit orchard from the hillside and the forest. He had chosen it with one of the most beautiful view in the world, an open valley and a river winding, with mountains beyond, and the Kootenay lake just visible in the north and built himself a wide window, to look out on three sides. This window, and six Chippendale chairs which he had rescued in a farmer’s sale, and a few of his sketches on the walls, were all the luxury of the place. I spent two winters with him, and once brought him a pot of primulas while the snow still lay heavy all around; but he soon took occasion to say casually that he was not fond of forced plants: they took away something for him of the first rapture of the spring. His loves were very deep and gentle; they seemed not to be centered in islands of possession, like most human loves, but to be diffused among people and animals and plants, and even the shapes of things he saw; for he was a most sensitive artist. He lived among flowers and was first in his valley to send for bulbs from Holland and to fill his orchard with daffodils under the flowering trees. He was a good rider and a great walker and fond of the woodsmen and the hunters, and those who spend half the year away from their fellow men visiting traps in the mountain forests.

Four years before his death, when he was seventy-two, a stroke took away from him the open-air life he loved; and though by the strength of his will he managed, step by step with the passing months, to walk a mile or so with a stick to lean on, most of his time came to be spent in the windows that looked out on his view. Here, he told me, the changing clouds and the light of the river would fill his mind with

pleasantness for hours at a time and lead his thoughts into endless variation: and I believe this to be true, and that he was happy, for not only did he never complain, but his whole atmosphere was one of serenity and peaceful interest in all things as they came. And later, when I have thought of happiness and what it may be, I have always seen his gentle old head in the window, with the hillside full of tame pheasants and pigeons, and the valley and the mountains beyond, and have felt that the secret must have something in it of those older worlds which were as real to him as ours.

4. Cultural Conflict

“International communication” is communication between members of different cultures. This definition is simple. But the process is complex. Intercultural communication involves differing perceptions, attitudes, and interpretations. We know that even two people from the same culture can have communication problems. People can intentionally hurt each other by something they say or do. Isn’t it logical, then, that communication problems can be compounded among people who do not have the benefit of shared experiences (i.e. language and culture)?

Cultures do not communicate; individuals do. Everyone has a unique style of communication. But cultures determine a general style for their members. The relationship of the individual to his culture is analogous to an actor and his director. The actor puts his own personality into his acting but is nevertheless influenced by the director. We are not always aware of the subtle influences of our culture. Likewise, we may not perceive that others are influenced by their cultures as well.

Problems and misinterpretations do not result every time members from two cultures communicate. However, when cultural conflicts do arise, they may be perceived as personal rather than cultural. In the following example it is a cultural misunderstanding that creates negative feelings and confusion:

A young woman from one culture is looking out of the window and sees a male acquaintance from another culture. He signals to her by puckering his lips. She quickly looks away from the window. Later she ignores him. He is confused and she is angry.

The misunderstanding was due to the woman’s failure to understand the man’s nonverbal signal. In her culture, his gesture conveys a sexual advance. According to his culture, he was only saying (nonverbally), “Oh, there you are. I’ve been looking for you.” The woman’s misinterpretation resulted in her angry reaction and his confusion. If the two had known more about each other’s nonverbal cues, they could have avoided the cultural conflict.

Some misunderstandings are insignificant and can be easily ignored or remedied. Other conflicts are more serious in that they can cause misunderstandings and create persistent negative attitudes toward foreigners.

Difficulties in intercultural communication arise when there is little or no awareness of divergent cultural values and beliefs. In cross-cultural interaction, speakers sometimes assume that what they believe is right, because they have grown up thinking their way is the best. This ethnocentric assumption can result in negative judgments about other cultures. Another manifestation of ethnocentric attitudes is that people become critical of individuals from different cultures.

Sometimes negative reactions do not result from actual interaction but rather from the fixed, preconceived beliefs we have about other people. These over-generalized beliefs or “stereotypes” frequently shape people’s perceptions of each other.

Stereotypes originate and develop from numerous sources such as jokes, textbooks, movies, and television. Movies about cowboys and Indians portray cowboys as “civilized” and Indians as wild and “primitive.” A child who knows about the American Indian only through watching these movies will have a distorted and false image of this group of people. Stereotypes perpetuate inaccuracies about religious, racial, and cultural groups.

Stereotyped beliefs prevent us from seeing people as individuals with unique characteristics. Negative stereotypes lead to prejudice, suspicion, intolerance, or hatred of other cultural groups.

Cultural conflicts occur as a result of misinterpretations, ethnocentrism, stereotypes, and prejudice. Preventing these conflicts is possible with increased awareness of our own attitudes as well as sensitivity to cross cultural differences. Developing intercultural sensitivity does not mean that we need to lose our cultural identities—but rather that we recognize cultural influences within ourselves and within others.

5. The Pleasures of Reading

All the wisdom of the ages, all the stories that have delighted mankind for centuries, are easily and cheaply available to all of us within the covers of books—but we must know how to avail ourselves of the most unfortunate people are those who have never discovered how satisfying it is to read good books.

If I am interested in people, in meeting them and finding out about them, some of the most remarkable people I’ve met existed only in a writer’s imagination, then on the pages of his book, and then, again, in my imagination. I’ve found in books new friends, new societies, new words.

If I am interested in people, others are interested not so much in who as in how. Who in the books includes everybody from science-fiction superman two hundred centuries in the future all the way back to the first figures in history; How covers everything from the ingenious explanations of Sherlock Holmes to the discoveries of science and ways of teaching manners to children.

Reading is a pleasure of the mind, which means that it is a little like a sport: your eagerness and knowledge and quickness make you a good reader. Reading is fun, not because the writer is telling you something, but because it makes your mind work...your own imagination works along with the author’s or even goes beyond his. Your experience, compared with his, brings you to the same or different conclusions, and your ideas develop as you understand his.

Every book stands by itself, like a one-family house, but books in a library are like houses in a city. Although they are separate, together they all add up to something; they are connected with each other and with other cities, The same ideas, or related ones, turn

up in different places; the human problems that repeat themselves in life repeat themselves in literature, but with different solutions according to different writings at different times. Books influence each other; they link the past, the present and the future and have their own generations, like families. Wherever you start reading you connect yourself with one of the families of ideas, and, in the long run, you not only find out about the world and the people in it; you find out about yourself, too.

Reading can only be fun if you expect it to be. If you concentrate on books somebody tells you, you “ought” to read, you probably won’t have fun. If you put down a book you don’t like and try another till you find one that means something to you, and then relax with it, you will almost certainly have a good time to read, you probably won’t have fun. If you put down a book you don’t like and try another till you find one that means something to you, and then relax with it, you will almost certainly have a good time—and if you become, as a result of reading, better, wiser, kinder, or more gentle, you won’t have suffered during the process.

6. COMPANIONSHIP OF BOOKS

---Samuel Smiles

A man may usually be known by the books he reads as well as by the company he keeps; for there is a companionship of books as well as of men; and one should always live in the best company, whether it be of books or of men.

A good book may be among the best of friends. It is the same today that it always was, and it will never change. It is the most patient and cheerful of companions. It does not turn its back upon us in times of adversity or distress. It always receives us with the same kindness; amusing and instructing us in youth, and comforting and consoling us in age.

Men often discover their affinity to each other by the love they have each for a book—just as two persons sometimes discover a friend by the admiration which both have for a third. There is an old proverb, “Love me, love my dog.” But there is more wisdom in this:“Love me, love my book.” The book is a truer and higher bond of union. Men can think, feel, and sympathize with each other through their favorite author. They live in him together, and he in them.

“Books,” said Hazlitt, “wind into the heart; the poet’s verse slides in the current of our blood. We read them when young, we remember them when old. We feel that it has happened to ourselves. They are to be had very cheap and good. We breathe but the air of books.”

A good book is often the best um of a life enshrining the best that life could think out; for the world of a man’s life is, for the most part, but the world of his thoughts. Thus the best books are treasuries of good words, the golden thoughts, which, remembered and cherished, become our constant companions and comforters. “They are never alone,” said Sir Philip Sidney, “that are accompanied by noble thoughts.”

The good and true thought may in times of temptation be as an angel of mercy purifying and

guarding the soul. It also enshrines the germs of action, for good words almost always inspire to good works.

Books possess an essence of immortality. They are by far the most lasting products of human effort. Temples and statues decay, but books survive. Time is of no account with great thoughts, which are as fresh today as when they first passed through their author’s minds, ages ago. What was then said and thought still speaks to us as vividly as ever from the printed page. The only effect of time has been to sift out the bad products; for nothing in literature can long survive but what is really good.

Books introduce us into the best society; they bring us into the presence of the greatest minds that have ever lived. We hear what they said and did; we see them as if they were really alive; we sympathize with them, enjoy with them, grieve with them; their experience becomes ours, and we feel as if we were in a measure actors with them in the scenes which they describe.

The great and good do not die even in this world. Embalmed in books, their spirits walk abroad. The book is a living voice. It is an intellect to which one still listens. Hence we ever remain under the influence of the great men of old. The imperial intellects of the world are as much alive now as they were ages ago.

7.Significance of Wildlife Protection

With rapid extinction of many wild species, more and more people come to realize the great significance of wildlife protection.

We have to understand the problem in a new light that we protect ourselves through protecting wildlife. On the one hand, any species of widlife, as a critical joint of the ecological chain, helps to establish the ecological balance. If one species becomes extinct, it will disappear forever. What is more, it will inevitably result in the extinction of a chain of wildlife and the disruption of the ecological balance. Unpredictable disasters may occur. On the other hand, with the development of modern science and technology, man is just beginning to learn about wildlife. For example, if wild rubber trees had been extinct two centuries ago, there would be no auto industry today. Moreover, wildlife preserves unknown genetic codes, which may turn out to be of vital importance and free human beings from fatal diseases and natural disasters in the future.

It is imperative for us to protect wildlife right now before it is too late, because man has already polluted the environment seriously and threatened the existence of many wild species. Let’ take actions to protect wildlife. Learning to live in harmony with all wildlife is part of modem civilization.

8．COLNING

CLONING is suddenly in the news, thanks to revolutionary techniques developed by genetic engineers and other new breeds of biologists. The newspapers are full of stories describing how scientists can produce a clone, or an identical copy, of an organism from just a single cell. Biologists

now have the ability to clone some plants and small animals. Can people be far behind?

All of this seems frightening to many, not quite right to some, just plain startling to others. Perhaps the basic question is: how can cloning experiments contribute to future human welfare?

WHAT IS A CLONE?

A clone is an organism or a group of organisms created from a single parent. The process of cloning is really a from of asexual reproduction. You know that sexual reproduction involves the union of sex cells: the sperm from the male parent and the egg from the female parent. The nucleus of each sex cell-called a pronucleus-contains only one set of chromosomes with their genes and not the two sets that are found in the muclei of all other cells, called body cells, and which give each species its characteristic chromosome number. The union of sperm and egg in fertilization produces two full sets of chromosomes. It is the first step in the creation of a new and unique individual with traits and characteristics inherited from both parents.

Cloning is asexual. There is only one parent. And the offspring has the hereditary traits of that single parent.

The word “clone”comes from the ancient Greek root, klon, meaning a twig or slip. Taking a twig or cutting from a plant and growing it into another plant is actually cloning the plant.

Today, however, the word “cloning”is used in a slightly different way. It has come to mean the production of an organism from just a single cell take from the body of a plant or animal. This single cell, being a body cell and not a sex cell, contains two sets of chromosomes—one set from its mother and one set from its father. It thus has all the genetic information necessary to produce a complete individual if it is stimulated to grow.

9.Electronic Mail (E-mail)

During the past few years, scientists the world over have suddenly found themselves productively engaged in a task they once spent their living avoiding writing, but particularly letter writing. Lured by electronic mail’s seductive blend of speed, convenience, skillfully, even cheerfully tapping out a great deal of correspondence.

Electronic networks, woven into the fabric of scientific communication these days, are the route to colleagues in distant countries, shared data, bulletin boards and electronic journals. Anyone with a personal computers, a modem and the software to link computers over telephone lines can sign on. An estimated five million scientists have done so, with more joining every day, most of them communicating through a bundle of interconnected domestic and foreign routes known collectively as the internet, or net.

E-mail is staring to edge out the fax, the telephone, overnight mail and, of course land mail. It shrinks time and distance between scientific collaborators, in part because it is conveniently asynchronous (writes can type while their colleagues across time zones sleep; their message will be waiting). If it is not yet speed discoveries, it is certainly accelerating disclosures.

10.Other Worlds

From what we know of our solar system, it appears unlikely that we wil find intelligent life as we know it on any of the other planets. Some microorganisms and plants might exist, but behings shaped like man or the fabled Martian monsters are not likely. Human life, according to scientists, developed on this planet because of the unique combination of many factors—the earth’s distance from the sun, the composition of our atmosphere, the structure of the earth’s surface the presence of certain organisms on the face of the plant. Yet many ask, are we the only ones in the universe?

Although astronomers have never actually seen a planet outside of our solar system, they now recongnzie that other solar systems exist. With powerful radio telescopes, they have located these distant system. Astronomer Harlow Shapley has estimated that there may be life in the planetary system of one out of a million stars.

Let’s take this million-to-one chance that astronomer Shapley believes and see what the chances really are! Our best scientific information tells us that there are over 100 billion stars in our own galaxy, and that there are about 100 million galaxies in the universe. They means that there are some 10 quintillion stars in the universe.

Suppose that only one out of a million of these stars is a sun like our own sun. That would mean that there are some 10 trillion possible other suns in the universe. Again, let us use Shpley’s one-out-a-million chance to find how many of these suns could possibly have a planet like earth—a planet 93 million miles away, a planet with oxygen in the air for breathing , a planet on which man could live as he does on earth. There would be about 10 million other planets in the universe that could physically resemble the earth.

Finally, suppose we use the one-in-a-million chance to find out how many of these have human life just as we have on earth. We would then find that there are 10 other “earths” with human life somewhere in this vast universe.

Naturally, it would be quite a task to find these 10 out of the millions upon of stars and planets in the universe. But if we did, what would man be like? Would he still be in the cave-man stage? Or would he have developed a society far beyond ours? What would happen if we did meet a man from outer space?

It is these unknowns and man’s unending thirst for knowledge that take us into space in search of other possible worlds like ours.

11. Sunday Before the War

--John Ciardi

On Sunday, in a remote valley in the West of England, where the people are few and scattered and placid, there was no more sign among them than among the quiet hills of the anxiety that holds the world. They had no news and seemed to want none. The postmaster had been ordered to stay all day in his little post-office, and that was something unusual that interested them, but only because it affected

the postmaster.

It rained in the morning, but the afternoon was clear and glorious and shining, with all the distances revealed far into the heart of Wales and to the high ridges of the Welsh mountains. The cottages of that valley are not gathered into villages, but two or three together or lonely among their fruit-trees on the hillside; and the cottagers, who are always courteous and friendly, said a word or two as one went by, but just what they would have said on any other day and without any question about the war. Indeed, they seemed to know, or to wish to know, as little about that as the earth itself, which beautiful there at any time, seemed that afternoon to wear an extreme and pathetic beauty. The country, more than any other in England, has the secret of peace. It is not wild, though it looks into the wildness of Wales; but all its cultivation, its orchards and hopyards and fields of golden wheat, seem to have the beauty of time upon them, as if men there had long lived happily upon the earth with no desire for change nor fear of decay. It is not the sad beauty of a past cut off from the present, but a mellowness that the present inherits from the past; and in the mellowness all the hillside seems a garden to the spacious farmhouses and the little cottages; each led up to by its own narrow, flowery lane. There the meadows are all lawns with the lustrous green of spring even in August, and often over-shadowed by old fruit-trees—cherry, or apple, or pear; and on Sunday after the rain there was an April glory and freshness added to the quiet of the later summer.

Nowhere and never in the world can there have been a deeper peace; and the bells from the little red church down by the river seemed to be the music of it, as the song of birds is the music of spring. There one saw how beautiful the life of man can be, and how men by the innocent labours of many generations can give to the earth a beauty it has never known in its wildness. And all this peace, one knew, was threatened; and the threat came into one’s mind as if it were a soundless message from over the great eastward plain; and with it the beauty seemed unsubstantial and strange, as if it were sinking away into the past, as if it were only a memory of childhood.

So it is always when the mind is troubled among happy things, and then one almost wishes they could share one’s troubles and become more real with it. It seemed on that Sunday that a golden age had lasted till yesterday, and that the earth had still to learn the news of its ending. And this change had come, not by the will of God, not even by the will of man, but because some few men far away were afraid to be open and generous with each other. There was a power in their hands so great that it frightened them. There was a spring that they knew they must not touch, and , like mischievous and nervous children, they had touched it at last, and now all the world was to suffer for their mischief.

So the next morning one saw a reservist in his uniform saying goodbye to his wife and children at his cottage-gate and then walking up the hill that leads out of the valley with a cheerful smile still on his face. There was the first open sign of trouble, a very little one, and he made the least of it; and, after all, this valley is very far from any possible war, and its harvest and its vintage of perry and cider will surely be gathered in peace.

But what happiness can there be in that peace, or what security in the mind of man, when the madness of war is let loose in so many other valleys? Here there is a beauty inherited from the past,

and added to the earth by man’s will; but the men here are of the same nature and subject to the same madness as those who are gathering to fight on the frontiers. We are all men with the same power of making and destroying, with the same divine foresight mocked by the same animal blindness. We ourselves may not be in fault today, but it is human beings in no way different from us who are doing what we abhor and they abhor even while they do it. There is a fate, coming from the beast in our own past, that the present man in us has not yet mastered, and for the moment that fate seems a malignity in the nature of the universe that mocks us even in the beauty of these lonely hills. But it is not so, for we are not separate and indifferent like the beasts; and if one nation for the moment forgets our common humanity and its future, then another must take over that sacred charge and guard it without hatred or fear until the madness is passed. May that be our task now, so that we may wage war only for the future peace of the world and with the lasting courage that needs no stimulant of hate.

12. The Gettysburg Address

--A. Lincoln

Four score and seven years ago our fathers brought forth upon this continent a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal.

Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.

But in a large sense we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. The world will little note not long remember what we say here; but it can never forget what they did here. It is for us, the living, rather, to be dedicated here to the unfinished work which they who fought, here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us: that from these honored dead we take increased devotion; that we here highly resolved that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that government of the people, by the people, and for the people, shall not perish from the earth.

13. What Is Happiness

--John Ciardi

The idea “happiness”, to be sure, will not sit still for easy definition: the best one can do is to try to set some extremes to the idea and then work in toward the middle. To think of happiness as acquisitive and competitive will do to set the materialistic extreme. To think of it as the idea one senses in, say, a holy man of India will do to set the spiritual extreme. That holy man’s idea of happiness is in needing nothing from outside himself.

In wanting nothing, he lacks nothing. He sits immobile, rapt in contemplation, free even

of his own body. Or nearly free of it. If devout admirers bring him food he eats it; if not, he starves indifferently. Why be concerned? What is physical is an illusion to him. Contemplation is his joy and he achieves it through a fantastically demanding discipline, the accomplishment of which is itself a joy within him.

Is he a happy man? Perhaps his happiness is only another sort of illusion. But who can take it from him? And who will dare say it is more illusory than happiness on the installment plan?

But, perhaps because I am Western, I doubt such catatonic happiness, as I doubt the dreams of the happiness-market. What is certain is that his way of happiness would be torture to almost any Western man. Yet these extremes will still serve to frame the area within which all of us must find some sort of balance. Thoreau—a creature of both Eastern and Western thought—had his own firm sense of that balance. His aim was to save on the low levels in order to spend on the high.

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 perception 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 satisfactions we get from a lifetime depend 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 the spoilsport 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.

The buyers and sellers at the happiness-market seem too often to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing, but it seems a dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the illusion that happiness can be bought. Perhaps the Eastern weakness is in the idea that there is such a thing as perfect (and therefore static) happiness.

Happiness is never more than partial. There are no pure states of mankind. Whatever

else happiness may be, it is neither in having nor in being, but in becoming. What the Founding Fathers declared for us as an inherent right, we should do well to remember, was not happiness but the pursuit of happiness. What they might have underlined, could they have foreseen the happiness-market, is the cardinal fact that happiness is in the pursuit itself, in the meaningful pursuit of what is life-engaging and life-revealing, which is to say, in the idea of becoming.

14. Pride and Prejudice (an excerpt)

---Jane Austen

Elizabeth’s astonishment was beyond expression. She stared, colored, doubted, and was silent. This he considered sufficient encouragement, and the avowal of all that he felt and had long felt for her, immediately followed. He spoke well, but there were feelings besides those of the heart to be detailed, and he was not more eloquent on the subject of tenderness than of pride. His sense of her inferiority—of its being a degradation—of the family obstacles which judgment had always opposed to inclination, were dwelt on with a warmth which seemed due to the consequence he was wounding but was very unlikely to recommend his suit.

In spite of her deeply-rooted dislike, she could not be insensible to the compliment of such a man’s affection, and though her intentions did not vary for an instant, she was at first sorry for the pain he was to receive; till, roused to resentment by his subsequent language, she lost all compassion in anger. She tried, however, to compose herself to answer him with patience, when he should have done. He concluded with representing to her the strength of that attachment which, in spite of all his endeavors, he had found impossible to conquer; and with expressing his hope that it would now be rewarded by her acceptance of his hand. As he said this, she could easily see that he had to doubt of a favorable answer. He spoke of apprehension and anxiety, but his countenance expressed real security. Such a circumstance could only exasperate farther, and when he ceased, the color rose into her cheeks, and she said.

“In such cases as this, it is, I believe, the established mode to express a sense of obligation for the sentiments avowed, however unequally they may be returned. It is natural that obligation should be felt, and if I could feel gratitude, I would now thank you. But I cannot—I have never desired your good opinion, and you have certainly bestowed it most unwillingly. I am sorry to have occasioned pain to any one. It has been most unconsciously done, however, and I hope will be of short duration. The feelings which, you tell me, have long prevented the acknowledgment of your regard, can have little difficulty in overcoming it after this explanation.”

Mr. Darcy, who was leaning against the mantle-piece with his eyes fixed on her face, seemed to catch her words with no less resentment than surprise. His complexion became pale with anger, and the disturbance of his mind was visible in every feature. He was struggling for the appearance of composure, and would not open his lips, till he believed himself to have attained it. The pause was to Elizabeth’s feelings dreadful. At length, in a voice of forced calmness, he said,

“And this is all the reply which I am to have the honor of expecting! I might, perhaps, wish to be informed why, with so little endeavor at civility, I am thus rejected. But it is of small importance.”

“I might as well inquire,”replied she, “why with so evident a design of offending and insulting me, you chose to tell me that you liked me against your will, against your reason, and even against your character? Was not this some excuse for incivility, if I was uncivil? But I have other provocations. You know I have. Had not my own feelings decided against you, had they been indifferent, or had they even been favorable, do you think that any consideration would tempt me to accept the man, who has been the means of ruining, perhaps for ever, the happiness of a most beloved sister?”

As she pronounced these words, Mr. Darcy changed color, but the emotion was short, and he listened without attempting to interrupt her while she continued,

“I have every reason in the world to think ill of you. No motive can excuse the unjust and ungenerous part you acted there. You dare not, you cannot deny that you have been the principle, if not the only means of dividing them from each other, of exposing one to the censure of the world for caprice and instability, the other to its derision for disappointed hopes, and involving them both in misery of the acutest kind.”

15. Good Will Hunting (an excerpt)

EXT. BOSTON COMMON -- MINUTES LATER

Sean and Will sit in the bleachers at the mostly empty park. They look out over a small pond, in which a group of schoolchildren on a field trip ride the famous Swan Boats.

WILL: So what's with this place? You have a swan fetish? Is this something you'd like to talk about? SEAN: I was thinking about what you said to me the other day, about my painting. I stayed up half the night thinking about it and then something occurred to me and I fell into a deep

peaceful sleep and haven't thought about you since. You know what occurred to me? WILL: No.

SEAN: You're just a boy. You don't have the faintest idea what you're talking about.

WILL: Why thank you.

SEAN: You've never been out of Boston.

WILL: No.

SEAN: So if I asked you about art, you could give me the skinny on every art book ever written...Michelangelo? You know a lot about him, I bet. Life's work, criticisms, political

aspirations. But you couldn't tell me what it smells like in the Sistine Chapel. You've never

stood there and looked up at that beautiful ceiling. And if I asked you about women I'm

sure you could give me a syllabus of your personal favorites, and maybe you've been laid a

few times too. But you couldn't tell me how it feels to wake up next to a woman and be

truly happy. If I asked you about war, you could refer me to a bevy of fictional and

non-fictional material, but you've never been in one. You've never held your best friend's

head in your lap and watched him draw his last breath, looking to you for help. And if I

asked you about love I'd get a sonnet, but you've never looked at a woman and been truly

vulnerable. Known that someone could kill you with a look. That someone could rescue

you from grief. That God had put an angel on Earth just for you. And you wouldn't know

how it felt to be her angel. To have the love be there for her forever. Through anything,

through cancer. You wouldn't know about sleeping, sitting up in a hospital room for two

months holding her hand and not leaving because the doctors could see in your eyes that

the term "visiting hours" didn't apply to you. And you wouldn't know about real loss,

because that only occurs when you lose something you love more than yourself, and you've

never dared to love anything that much. I look at you and I don't see an intelligent

confident man, I don't see a peer, and I don't see my equal. I see a boy. Nobody could

possibly understand you, right Will? Yet you presume to know so much about me because

of a painting you saw. You must know everything about me. You're an orphan, right?

Will nods quietly.

SEAN (cont'd): Do you think I would presume to know the first thing about who you are because I read Oliver Twist? And I don't buy the argument that you don't want to be here, because I

think you like all the attention you're getting. Personally, I don't care. There's nothing you

can tell me that I can't read somewhere else. Unless we talk about your life. But you won't

do that. Maybe you're afraid of what you might say.

Sean stands.

SEAN (cont’d): It's up to you. (And walks away)

汉译英：

1．北京

北说是中华人民共和国的首都，是中国政治、经济和文化中心。北京历史悠久。在战国时期（公元前475年~公元211年）北京曾经是燕国的国都。从公元12世纪开始，北京又先后成为金、元、明、清4个封建王朝的国都。最后一个封建王朝——清朝——在辛亥革命中被推翻了。

在20世纪20年代初，北京成了中国新民主主义革命的摇篮。1919年一场波澜壮阔的反帝、反封建的学生运动——五四运动就是从这里开始的。这场运动最终导致了1921年中国共产党的建立。1949年10月1日，毛泽东主席就是在北京向全世界宣告中华人民共和国成立了。

北京地处华北平原北部，北、东、西3面环山。城市面积16，800平方公里，折合6，486平方英里。年平均气温55华氏度，也就是说11.9摄氏度。年平均降雨24英寸，或是696毫米。北京的人口已经超过1，000万其中城区人口600多万，郊区400万。北京市包括4个近郊区，9个远郊县。

在二十世纪40年代，北京的公共交通靠的是49辆有轨电车和5辆公共汽车，行车路线只有25.6英里，也就是说41公里。到了1980年，北京一共有公共交通车3，000多辆，行车路线长达940英里，折合1，500公里。北京的第1条地铁线是1969年开始通年的，这条线东西长15英里，等于24公里。目前，第2条地铁线已经投入使用，这条线正好穿过旧城墙的下面。除此以外，北京还有出租车，到1992年经达到了5.7万辆。不过，许多人还是更愿意骑自行车。在北京，自行车是重要的交通工具，全市一共有自行车500多万辆

北京又是中国的文化中心。这里有50多所高等院校，还有许多全国性的研究所和艺术、科学机构。

2. 端午节

公元前278 年，也就是屈原六十二年，他在汩罗江边，听到秦国军队攻破了楚国的国都，便怀着悲痛的心情，抱了一块石头，投汩罗江自杀了。那天正好是五月五日。

楚国人民非常热爱屈原。汩罗江附近的老百姓听到屈原自杀的消息，都纷纷赶来，划着渔船，拿着竹竿，四处打捞屈原的遗体，结果什么也没有打捞到。大家非常失望，又十分怀念屈原。他们担心屈原的遗体被江里的鱼虾吃掉，就划着船，把包好的粽子扔到江里去给鱼虾吃。以后，每到农历五月五日这一天，中国人家家户户都包粽子，吃粽子，表示对伟大诗人屈原的纪念。这就是中国人民的传统节日“端午节”。

3. 西双版纳之行

一架从昆明起飞的小飞机载着我们飞越群山，把我们送到了西双版纳傣族自治州首府景洪。自治州占地25,000平方公里，其中百分之五十是山林。在其六十二万人口中，百分之三十是傣族。那里还有其它少数民族，他们大部分散住在山区里。

我们到达时正好赶上参加他们的泼水节，所有的少数民族和在那里安家的汉族人都庆祝这

个节日。节日延续三天，标志着傣年的新年。我们去了一个傣族村庄。大家聚结在一个露天广场上，手中都拿着小面盆。

随后跳舞开始了，有六个男青年，头上系着浅紫色丝带在脑后打个结，他们绕着圈在人群中穿行，一边舞姿优美地跳着，一边打着他们的鼓。

所有的人都参加了进来，汉族和外国游客也一样。村民们向干部和当地驻军战士泼水，他们也笑着泼水回敬。水从四面八方欢快地飞来，不一会儿，我们浑身上下都湿透了。我真记不得我还有过比这次更快乐的经历了。

4. 黔之驴

从前，黔州这个地方没有驴子。有个喜欢多事的人用船只运来一匹驴子。由于暂时还不用，他就把这匹驴子放在山下面。

一只老虎从山里跑出来，看到驴子的身体高大觉得非常神妙，就跑回树林里躲着窥看这匹驴子。有时候老虎走近些，但对驴子还是敬而远之。

有一天，这只老虎又跑了出来。驴子突然叫唤也一声，老虎以为它要咬自己，便吓得逃走了。过了一会，老虎又偷偷地跑了回来，仔细观察驴子的行动，发现驴子没有什么特殊本领，不过身躯高大一点而已。

几天以后考虎听惯了驴子的叫声，不再像以前那样害怕了。有时候老虎跑下山来，靠近驴子身边转圈。

后来，老虎的胆子越来越大。有一次，老虎竟走到驴子面前故意撞了它一下。老虎的挑衅引起了驴子的极度愤怒。驴子不仅大叫起来，并用后蹄狠狠地踢老虎。这下老虎看透了驴子的本领，便高兴起来，心里想：“它的本事不过如此！”老虎便大声怒吼，跳跃起来，扑向驴子，把它吃掉了。

5. 古代的长安

唐长安城包括今西安市城区和近郊区，面积相当于现在西安城的七倍半，城周有三十六点七公里，城内居住着约一百万人口。

唐长安城共分为三部分。最北的宫城是皇帝和皇室居住和处理朝政的地方。宫城南面的皇城，是封建政府的所在地。宫城和皇城的东、南、西三面被外廓城是拱围着。外廓城是居民的住宅区和商业区，它由十一南北条街和十四东西条街划分为一百另八坊和东市、西市两个商业区。长安城布局状如棋盘。

长安城内街道宽广笔直，主要大街宽度都在一百米以上，宫门前的一条东西向的大街，足有二百二十米之宽。道路两旁种有青槐和榆树，并有相当完整的排水系统。唐代长安是我国封建社会按照规划修建的规模最大的城市，对唐以后我国乃至邻国的城市建筑，都产生了较大的影响。

唐代是我国封建社会的鼎盛时期。长安不仅是全国的政治、经济、文化中心，而且是东方最大的国际性的都市。当时有三百多个国家和地区（后来演变成为七十多个国家和地区）与唐保持友好交往。

6. 戎夷

戎夷离开齐国到鲁国去。碰上天气酷寒，在鲁国城门关闭后才赶到城边，只好跟他的一个门徒在城外露天过夜。夜晚，天气越来越冷。戎夷便对那个门待说：“你把衣给我穿，我就会活下来，我把衣给您穿，您就会活下来。我是治理国家的杰出人才，为了普天下的利益而爱惜自己的生命；您，是一个普通人，不必吝惜自己的生命，您把您的衣给我吧。”门徒说：“我这平庸的人，又怎能慷慨地把衣给您这个杰出的人穿呢？”戎夷听了，叹息说：“唉，我的主张看来不能实现了！”说完，便把身上的衣脱下来给门徒穿。到了半夜，自己冻死了，却救活了这个门徒。

说戎夷能够把一个时代治理好，那还没有证明；但是，他那种有利于人类的思想，算是达到不能再高的程度了！

戎夷离开齐国到鲁国去。碰上天气酷寒，在鲁国城门关闭后才赶到城边，只好跟他的一个门徒在城外露天过夜。夜晚，天气越来越冷。戎夷便对那个门待说：“你把衣给我穿，我就会活下来，我把衣给您穿，您就会活下来。我是治理国家的杰出人才，为了普天下的利益而爱惜自己的生命；您，是一个普通人，不必吝惜自己的生命，您把您的衣给我吧。”门徒说：“我这平庸的人，又怎能慷慨地把衣给您这个杰出的人穿呢？”戎夷听了，叹息说：“唉，我的主张看来不能实现了！”说完，便把身上的衣脱下来给门徒穿。到了半夜，自己冻死了，却救活了这个门徒。

说戎夷能够把一个时代治理好，那还没有证明；但是，他那种有利于人类的思想，算是达到不能再高的程度了！

7. 从花蜜到蜂蜜

花蜜是一种香甜的、多水分的流体，总是含有一种特殊的香味，这种香味跟从它采集蜜汁的花的香味有关。在蜂蜜中，这种特殊的香味通常便消失了，蜂蜜是一种水分比花蜜少得多的流体。

花蜜在变成蜂蜜的过程中所经受的几次变化是在(蜜蜂的) 蜜囊中开始的。在这里，跟花蜜混在一起的唾液开始把花蜜中的蔗糖转化为蜂蜜中的葡萄糖，而这一过程在把流体贮存到蜂蜡做成的巢室以后还在继续进行。

蜂群对蜂蜜的需要超过对花粉的需要，因而贮存蜂蜜的巢室存放食物的巢室多。贮存的蜂蜜和花粉用作工蜂、雄蜂和蜂王每天的食物，但一箱健全的蜜蜂总有剩余的蜜储存起来的。而这些剩余的蜂蜜使这些蜜蜂能够年复一年地延续下去.

从蜜蜂吐出的新鲜花蜜含有百分之八十的水分，流动性很大。由花蜜变成蜂蜜的过程是最有趣的环节之一就是去掉多余的水分。

工蜂经过一天田野里的劳累回到蜂房，存放好傍晚带回的收获以后，又各就各位，开始用翅膀扑腾起来。它们就这样一小时又一小时地坚持这种劳作，直到旭日东升又把它们召唤到收获的田野。

一箱优良的蜜蜂一夜之间能这样挥发掉相当于一点五升水的水蒸汽，因此含水量便从花蜜的百分之八十逐渐减少到蜂蜜的百分之二十五。

工蜂巢室和雄蜂巢室都是用来贮藏蜂蜜的。但是，如果供应量大，需要建造新的巢室

来收藏这些宝贵的蜜汁的话，那就得建造雄蜂巢室，因为雄蜂巢室更易建造，所需蜂蜡也少些。

8．落花生

许地山

我们屋后有半亩隙地。母亲说：“让它荒芜着怪可惜，既然你们那么爱吃花生，就辟来做花生园吧。”我们几姊弟和几个小丫头都很喜欢－－买种的买种，动土的动土，灌园的灌园，过不了几个月，居然收获了！

妈妈说：“今晚我们可以做一个收获节，也请你们的爹爹来尝尝我们的新花生，如何？”我们都答应了。母亲把花生做成了好几样的食品，还吩咐这节期要在园里的茅亭举行。

那晚上的天色不大好，可是爹爹也到来，实在很难得！爹爹说：“你们爱吃花生么？”

我们都争着答应：“爱！”

“谁能把花生的好处说出来？”

姊姊说：“花生的气味很美。”

哥哥说：“花生可以制油。”

我说：“无论何等人都可以用贱价买它来吃；喜欢吃它。这就是它的好处。”

爹爹说：“花生的好处固然很多；但有一样是很可贵的。这小小的豆像那好看的苹果、桃子、石榴，把它们的果实悬在枝上，鲜红嫩绿的颜色，令人一望而发生羡慕的心。它只把果子埋在地底，等到成熟才让人把它挖出来。你们偶然看见一棵花生瑟缩地长在地上，不能立刻辨出它有没有果实，非得等到你接触它才能知道。”

我们都说：“是的。”母亲也点点头。爹爹接下去说：“所以你们要像花生，因为它是有用的，不是伟大、好看的东西。”我说：“那么，人要做有用的人，不要做伟大、体面的人了。”爹爹说：“这是我对于你们的希望。”

我们谈到夜阑才散，所有的花生食品虽然没有了，然而父亲的话现在还印在我的心版上。

9. 不要抛弃学问

胡适

诸位毕业同学：

现在你们要离开母校了，我没有什么礼物送你们，只好送你们一句话罢。

这一句话是：“不要抛弃学问。”以前的功课也许有一大部分是为了这张毕业文凭，不得已而做的，从今以后，你们可以依自己的心愿去自由研究了。趁现在年富力强的时候，努力做一种学问。少年是一去不复返的，等精力衰时，要做学问也来不及了。即为吃饭计，学问决不会辜负人的。吃饭而不求学问，三年五年之后，你们都要被后来的少年淘汰掉的。到那时再想做点学问来补救，恐怕已太晚了。

有人说：“出去做事之后，生活问题急需解决，哪有工夫去读书？即使要做学问，既没有图书馆，又没有实验室，哪能做学问？”

我要对你们说：凡是要等到有了图书馆方才读书的，有了图书馆也不肯读书。凡是要等到有了实验室方才做研究的，有了实验室也不肯做研究。你有了决心去研究一个问题，自然会撙衣缩食去买书，自然会想出法子来设置仪器。

至于时间，更不成问题：达尔文一生多病，不能多作工，每天只能做一点钟的工作。你们看他的成绩！每天花一点钟看10页有用的书，每年可看3,600多页，30年可读11万页书。

诸位，11 万页书可以使你成为一个学者了。可是，每天看三种小报也得费你一点钟的工夫，四圈麻将也得费你一点半钟的光阴。看小报呢？还是打麻将呢？还是努力做一个学者呢？全靠你们自己的选择！

易卜生说：“你的最大的责任是把你这块材料铸造成器。”

学问便是铸器的工具。抛弃了学问便是毁了你们自己。

再会了！你们的母校会眼睁睁地看着你们十年之后成什么器。

10.“十五”期间的奋斗目标和指导方针

——关于国民经济和社会发展第十个五年计划纲要的报告（节选）

朱鎔基

展望新世纪初的国内外形势，未来五到十年，是我国经济和社会发展极为重要的时期。世界新科技革命迅猛发展，经济全球化趋势增强，许多国家积极推进产业结构调整，周边国家正在加快发展。国际环境既对我们提出了严峻挑战，也为我们提供了迎头赶上、实现跨越式发展的历史性机遇。从国内看，我们正处在经济结构高速的关键时期，改革处于攻坚阶段，加人世贸组织又会带来一些新的问题。各方面任务十分繁重，许多深层次矛盾需要解决，形势要求我们必须抓住机遇，加快发展。同时，我们也具备许多有利条件，能够在一个较长时期实现国民经济较快发展。根据“十五”期间的形势和任务，《纲要》提出今后五年经济和社会发展的主要目标是：国民经济保持较快发展速度，经济结构战略性高速取得明显成效，经济增长质量和效益显著提高，为到2010年国内生产总值比2000年翻一番奠定坚实基础；国有企业建立现代企业制度取得重大进展，社会保障制度比较健全，社会主义市场经济体制逐步完善，对外开放和国际合作进一步开展；就业渠道拓宽，城乡居民收入持续增加，物质文化生活有较大改善，生态建设和环境保护得到加强；科技、教育加快发展，国民素质进一步提高，精神文明建设和民主法制建设取得明显进展。

“十五”计划《纲要》，体现了以下重要指导方针。

坚持把发展作为主题。强调速度与效益相统一，在提高效益的前提下实现较快的发展，才是硬道理。综合考虑各方面因素，“十五”期间年均经济增长速度预期目标为7%左右。这个速度虽然比“九五”实际达到的速度低一点，但仍然是一个较高的速度。要在提高效益的基础上实现这个目标，必须付出艰巨努力。同时，由于国际国内都存在一些不确定因素，计划的预期目标要留有余地。这样，有利于引导各方面把主要精力放在调整结构和提高效益上，也有利于防止经济过热和重复建设。

坚持把结构高速作为主线。我国经济已经到了不调整就不能发展的时候。按原有结构和粗放增长方式发展经济，不仅产品没有市场，资源、环境也难以承受。必须在发展中调整结构，在结构调整中保持较快发展。今后五年要着力高速产业结构、地区结构和城乡结构，特别要把产业结构调整作为关键。要巩固和加强农业基础地位，加快工业改组改造和结构优化升级，大力发展服务业，加快国民经济和社会信息化，继续加强基础设施建设。

坚持把改革开放和科技进步作为动力。经济发展和结构调整，都要靠体制创新和科技创新来推动。今后五年要坚定不移地推进改革，扩大开放，突破影响生产力发展的体制性障碍，为经济社会发展提供强大动力。要把发展科技、教育放在突出位置，进一步实施科教兴国战略，振兴科技，培养人才，促进科技、教育与经济紧密结合。

坚持把提高人民生活水平作为根本出发点，为断改善城乡人民生活，既是我们发展经济的根本目的，也是扩大内需、促进经济持续增长的迫切需要。要坚持把提高人民生活水平摆在重要位置，扩大就业门路，增加居民收入，合理高速节收入分配关系，健全社会保障体系，保证人民群众向更加宽裕的小康生活迈进。

坚持把经济发展和社会发展结合起来。大力加强社会主义精神文明和民主法制建设，处理好改革、发展、稳定的关系，促进各项社会事业发展，确保社会稳定。高度重视和认真解决人口、资源和生态环境问题、进一步实施可持续发展战略，推动经济、社会、生态环境协调发展。

“十五”计划《纲要》突出了战略性、宏观性、政策性，减少实物指标，增加反映结构变化的预期指标；围绕要解决的主要问题和重点发展领域，提出努力方向和相应的政策措施。强调计划的实施要充分发挥市场机制的作用，政府宏观调控要更多地运用经济杠杆、经济政策和法律手段。在讲划制定方法上，力求提高社会参与度，使计划制定过程成为发扬民主、集思广益的过程，成为各有关方面达成共识的过程。

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