1、2016 年南京师范大学英语翻译基础真题试卷及答案解析(总分：64.00，做题时间：90 分钟)一、词语翻译(总题数：32，分数：60.00)1.英译汉_2.OPEC（分数：2.00）_3.MBA（分数：2.00）_4.VAT（分数：2.00）_5.non-government capital（分数：2.00）_6.enterprises of mixed ownership（分数：2.00）_7.oppose hedonism（分数：2.00）_8.Mencius（分数：2.00）_9.R nor did I wish to practice resignation, unless it w
2、as quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to
3、 get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of th
4、e God, and have somewhat hastily concluded that it is the chief end of man here to “glorify God and enjoy him forever.“ Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout,
5、and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity!（分数：2.00）_35.汉译
6、英_36.克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述，他不仅复兴了神话是原始科学的观点，而且更重要的是，他开创了研究神话的“结构主义”方法。列维一施特劳斯认为，神话是思维本身的一个实例，不论是现代思维还是原始思维，因为它将种种现象做了分类。列维一施特劳斯提出，人类的思维活动是以分类的方式进行的。具体来说，就是将对立的事物和现象配对，然后将它们投射到世界上。列维一施特劳斯不仅通过分类将神话与科学配对，而且认为烹饪、音乐、艺术、文学、服装、礼仪、婚姻、经济学等也都显示出人类配对的冲动。 神话中表达的矛盾和其他现象中所表达的矛盾一样，有着难以数
7、计的类型。不过，所有这些矛盾都可以简化为“自然”与“文化”这一基本矛盾的实例；它源自于这样一种冲突，即人类既拥有动物体验，因此也就是自然的一部分，又拥有人的体验，因此也就是文化的一部分。这一冲突是人类思想中的二元对立在世界的投射。人类不仅用“二元对立”的方式来思考，而且因此也用“二元对立”的方式来体验世界。由此看来，列维一施特劳斯似乎与弗洛伊德一样，将心灵而非世界视为神话的主题。然而事实却不是这样。与弗洛伊德不同，他力图识别这些投射并非意在取消，而只是为了溯源。一旦他确实追溯到这些投射的本源，他便进而将它们视为对世界的体验，这样，他就和其他科学家、艺术家一样，认为神话的主题是世界遭遇但是这里的
8、世界是被体验为矛盾的世界，而非疏离的世界。（分数：2.00）_2016 年南京师范大学英语翻译基础真题试卷答案解析(总分：64.00，做题时间：90 分钟)一、词语翻译(总题数：32，分数：60.00)1.英译汉_解析：2.OPEC（分数：2.00）_正确答案：(正确答案：石油输出国家组织(Organization of Petroleum Exporting Countries)解析：3.MBA（分数：2.00）_正确答案：(正确答案：工商管理学硕士(Master of Business Administration)解析：4.VAT（分数：2.00）_正确答案：(正确答案：增值税(Valu
9、e Added Tax)解析：5.non-government capital（分数：2.00）_正确答案：(正确答案：民间资本)解析：6.enterprises of mixed ownership（分数：2.00）_正确答案：(正确答案：混合所有制企业)解析：7.oppose hedonism（分数：2.00）_正确答案：(正确答案：反对享乐主义)解析：8.Mencius（分数：2.00）_正确答案：(正确答案：孟子)解析：9.R nor did I wish to practice resignation, unless it was quite necessary. I wanted
10、to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine me
11、anness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of the God, and have somewhat hast
12、ily concluded that it is the chief end of man here to “glorify God and enjoy him forever.“ Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for i
13、ts occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity!（分数：2.00）_正确答案：(正确答案： 我到林中生活，因为我想慎重地对待生活，抛开各
14、种细枝末节，看我能否学到生活之所授，免得到临死时，才发现自己虚度了一生。我不想过不能称之为生活的日子，因为活着是那样难能可贵；我也不愿退隐山泉，除非迫不得已。我要活得深刻，汲取生命的精髓，如斯巴达人那样简单地生活，抛开一切与生活无关的东西，划出一块宽阔的天地，将之细细打理，把生活逼入一个角落，让其恢复最简状态，若事实证明生活是卑微的，那就彻底认清这真正 的卑微，将之公布于众；又或者，若生活是崇高的，那就去切身地体验它，在下次远足时对其作出如实的描述。在我看来，大多数人都不确定生活的本质是属于魔鬼还是上帝，而他们却又不无轻率地把人生的主要目的归结为“赞美上帝，永远与上帝同在。” 虽然神话传说告诉
15、我们，我们在很久之前便进化为人，可我们依然如蝼蚁般活得卑微；就像同长颈鹤搏斗的俾格米人；这真是错上加错，雪上加霜；我们最美好的品德也因此平添了本可避免的多余劣性。我们因琐碎虚耗了人生。老实人要计算的基本上十根手指就能数得过来，顶多再加上十个脚趾，其他的都可以一概而论。简单，简单，再简单!)解析：解析： 本文选自 19 世纪美国作家梭罗的代表作瓦尔登湖(Walden)。梭罗独自在瓦尔登湖畔生活长达两年多，与山水鸟鱼对话，和大自然朝夕相处，并在此期间虔心写作，写出了经典之作瓦尔登湖，其中充满了对人生的思悟解读。本文选自其中的第二章我生活的地方以及我为何生活(Where I Lived，and Wh
16、at I Lived for)。35.汉译英_解析：36.克劳德.列维一施特劳斯(Claude Levi-Strauss)对神话研究的贡献在第一章已有所论述，他不仅复兴了神话是原始科学的观点，而且更重要的是，他开创了研究神话的“结构主义”方法。列维一施特劳斯认为，神话是思维本身的一个实例，不论是现代思维还是原始思维，因为它将种种现象做了分类。列维一施特劳斯提出，人类的思维活动是以分类的方式进行的。具体来说，就是将对立的事物和现象配对，然后将它们投射到世界上。列维一施特劳斯不仅通过分类将神话与科学配对，而且认为烹饪、音乐、艺术、文学、服装、礼仪、婚姻、经济学等也都显示出人类配对的冲动。 神话中表
17、达的矛盾和其他现象中所表达的矛盾一样，有着难以数计的类型。不过，所有这些矛盾都可以简化为“自然”与“文化”这一基本矛盾的实例；它源自于这样一种冲突，即人类既拥有动物体验，因此也就是自然的一部分，又拥有人的体验，因此也就是文化的一部分。这一冲突是人类思想中的二元对立在世界的投射。人类不仅用“二元对立”的方式来思考，而且因此也用“二元对立”的方式来体验世界。由此看来，列维一施特劳斯似乎与弗洛伊德一样，将心灵而非世界视为神话的主题。然而事实却不是这样。与弗洛伊德不同，他力图识别这些投射并非意在取消，而只是为了溯源。一旦他确实追溯到这些投射的本源，他便进而将它们视为对世界的体验，这样，他就和其他科学家
18、、艺术家一样，认为神话的主题是世界遭遇但是这里的世界是被体验为矛盾的世界，而非疏离的世界。（分数：2.00）_正确答案：(正确答案： Claude Levi-Strauss contribution to the study of myth, first considered in Chapter 1, was not only the revival of the view of myth as proto-scientific but, even more, the invention of a “structuralist“ approach to myth. For Levi-Stra
19、uss myth is an instance of thinking per se, modern or primitive, because it classifies phenomena. Humans, argues Levi -Strauss, think in the form of classifications, specifically pairs of oppositions, and project them onto the world. Not only myth and science, which Levi-Strauss treats as taxonomies
20、, but cooking, music, art, literature, dress, etiquette, marriage, and economics also evince humanitys pairing impulse. Like the contradictions expressed in other phenomena, those expressed in myth are of innumerable kinds. All, however, are apparently reducible to instances of the fundamental contr
21、adiction between “ nature “ and “ culture “ , a contradiction which stems from the conflict that humans experience between themselves as animals, and so a part of nature , and themselves as human beings, and so a part of culture. That conflict is the projection onto the world of the oppositional cha
22、racter of the human mind. Humans not only think “oppositionally“ but consequently experience the world “oppostionally“ as well. It might, then, seem as if Levi-Strauss, like Freud, makes the subject matter of myth the mind rather than the world. But in fact he does not. He is not, like Freud, seekin
23、g to identify projections in order to withdraw them. He is seeking simply to trace the source of them. Once Levi-Strauss does trace the source of projections, he proceed to deal with them as experiences of the world, so that the subject matter of myth for him, as for other scientists and artists, is the encounter with the worldbut with the world experienced as contradictory, not as aliens.)解析：解析： 本文选自罗伯特.西格尔(Robert ASegal)的神话理论(Myth：A Very Short Introduction)一书中的第七章“神话与结构”(Myth and Structure)。这一部分主要介绍了克劳德.列维一施特劳斯“二元对立”的神话理论，语言较专业，需要考生对这部分理论有一定的了解。
