1、考研英语（翻译）历年真题试卷汇编 7 及答案解析(总分：70.00，做题时间：90 分钟)一、Reading Comprehensio(总题数：7，分数：70.00)1.Section II Reading Comprehension（分数：10.00）_2.Part CDirections: Read the following text carefully and then translate the underlined segments into Chinese.（分数：10.00）_贝多芬与勇气 2014 年英译汉及详解 Music means different things to
2、 different people and sometimes even different things to the same person at different moments of his life. It might be poetic, philosophical, sensual, or mathematical, but in any case it must, in my view, have something to do with the soul of the human being. Hence it is metaphysical; but the means
3、of expression is purely and exclusively physical: sound. I believe it is precisely this permanent coexistence of metaphysical message through physical means that is the strength of music.【F1】 It is also the reason why when we try to describe music with words, all we can do is articulate our reaction
4、s to it, and not grasp music itself. Beethoven“s importance in music has been principally defined by the revolutionary nature of his compositions. He freed music from hitherto prevailing conventions of harmony and structure. Sometimes I feel in his late works a will to break all signs of continuity.
5、 The music is abrupt and seemingly disconnected, as in the last piano sonata. In musical expression, he did not feel restrained by the weight of convention.【F2】 By all accounts he was a freethinking person, and a courageous one, and I find courage an essential quality for the understanding, let alon
6、e the performance, of his works. This courageous attitude in fact becomes a requirement for the performers of Beethoven“ s music. His compositions demand the performer to show courage, for example in the use of dynamics.【F3】 Beethoven“s habit of increasing the volume with an extreme intensity and th
7、en abruptly following it with a sudden soft passage was only rarely used by composers before him. Beethoven was a deeply political man in the broadest sense of the word. He was not interested in daily politics, but concerned with questions of moral behavior and the larger questions of right and wron
8、g affecting the entire society.【F4】 Especially significant was his view of freedom, which, for him, was associated with the rights and responsibilities of the individual: he advocated freedom of thought and of personal expression. Beethoven“s music tends to move from chaos to order as if order were
9、an imperative of human existence. For him, order does not result from forgetting or ignoring the disorders that plague our existence; order is a necessary development, an improvement that may lead to the Greek ideal of spiritual elevation. It is not by chance that the Funeral March is not the last m
10、ovement of the Eroica Symphony, but the second, so that suffering does not have the last word.【F5】 One could interpret much of the work of Beethoven by saying that suffering; is inevitable, but the courage to fight it renders life worth living.（分数：10.00）(1).【F1】（分数：2.00）_(2).【F2】（分数：2.00）_(3).【F3】（分
11、数：2.00）_(4).【F4】（分数：2.00）_(5).【F5】（分数：2.00）_思考的人 2011 年英译汉及详解 With its theme that “Mind is the master weaver,“ creating our inner character and outer circumstances, the book As a Man Thinketh by James Allen is an in-depth exploration of the central idea of self-help writing. 【F1】 Allen“s contributio
12、n was to take an assumption we all sharethat because we are not robots we therefore control our thoughtsand reveal its erroneous nature. Because most of us believe that mind is separate from matter, we think that thoughts can be hidden and made powerless; this allows us to think one way and act anot
13、her. However, Allen believed that the unconscious mind generates as much action as the conscious mind, and【F2】 while we may be able to sustain the illusion of control through the conscious mind alone, in reality we are continually faced with a question: “Why cannot I make myself do this or achieve t
14、hat? Since desire and will are damaged by the presence of thoughts that do not accord with desire, Allen concluded: “We do not attract what we want, but what we are.“ Achievement happens because you as a person embody the external achievement; you don“t “get“ success but become it. There is no gap b
15、etween mind and matter. Part of the fame of Allen“s book is its contention that “Circumstances do not make a person, they reveal him.“【F3】 This seems a justification for neglect of those in need, and a rationalization of exploitation, of the superiority of those at the top and the inferiority of tho
16、se at the bottom. This, however, would be a knee-jerk reaction to a subtle argument. Each set of circumstances, however bad, offers a unique opportunity for growth. If circumstances always determined the life and prospects of people, then humanity would never have progressed. In fat,【F4】 circumstanc
17、es seem to be designed to bring out the best in us, and if we feel that we have been “wronged“ then we are unlikely to begin a conscious effort to escape from our situation. Nevertheless, as any biographer knows, a person“s early life and its conditions are often the greatest gift to an individual.
18、The sobering aspect of Allen“s book is that we have no one else to blame for our present condition except ourselves.【F5】 The upside is the possibilities contained in knowing that everything is up to us; where before we were experts in the array of limitations, now we become authorities of what is po
19、ssible.（分数：10.00）(1).【F1】（分数：2.00）_(2).【F2】（分数：2.00）_(3).【F3】（分数：2.00）_(4).【F4】（分数：2.00）_(5).【F5】（分数：2.00）_正规教育的地位 2009 年英译汉及详解 There is a marked difference between the education which every one gets from living with others and the deliberate educating of the young. In the former case the education
20、is incidental; it is natural and important, but it is not the express reason of the association.【F1】 It may be said that the measure of the worth of any social institution is its effect in enlarging and improving experience; but this effect is not a part of its original motive. Religious association
21、s began, for example, in the desire to secure the favor of overruling powers and to ward off evil influences; family life in the desire to gratify appetites and secure family perpetuity; systematic labor, for the most part, because of enslavement to others, etc.【F2】 Only gradually was the by-product
22、 of the institution noted, and only more gradually still was this effect considered as a directive factor in the conduct of the institution. Even today, in our industrial life, apart from certain values of industriousness and thrift, the intellectual and emotional reaction of the forms of human asso
23、ciation under which the world“s work is carried on receives little attention as compared with physical output. But in dealing with the young, the fact of association itself as an immediate human fact, gains in importance.【F3】 While it is easy to ignore in our contact with them the effect of our acts
24、 upon their disposition, it is not so easy as in dealing with adults. The need of training is too evident and the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account.【F4】 Since our chief business with them is to enable them to
25、share in a common life we cannot help considering whether or not we are forming the powers which will secure this ability. If humanity has made some headway in realizing that the ultimate value of every institution is its distinctively human effect we may well believe that this lesson has been learn
26、ed largely through dealings with the young. 【F5】 We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of educationthat of direct tuition or schooling. In undeveloped social groups, we find very little formal teaching and train
27、ing. These groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps adults loyal to their group.（分数：10.00）(1).【F1】（分数：2.00）_(2).【F2】（分数：2.00）_(3).【F3】（分数：2.00）_(4).【F4】（分数：2.00）_(5).【F5】（分数：2.00）_达尔文的思想 2008 年英译汉及详解 In his autobiography, Darw
28、in himself speaks of his intellectual powers with extraordinary modesty. He points out that he always experienced much difficulty in expressing himself clearly and concisely, but【F1】 he believes that this very difficulty may have had the compensating advantage of forcing him to think long and intent
29、ly about every sentence, and thus enabling him to detect errors in reasoning and in his own observations. He disclaimed the possession of any great quickness of apprehension or wit, such as distinguished Huxley.【F2】 He asserted, also, that his power to follow a long and purely abstract train of thou
30、ght was very limited, for which reason he felt certain that he never could have succeeded with mathematics. His memory, too, he described as extensive, but hazy. So poor in one sense was it that he never could remember for more than a few days a single date or a line of poetry.【F3】 On the other hand
31、, he did not accept as well founded the charge made by some of his critics that, while he was a good observer, he had no power of reasoning. This, he thought, could not be true, because the “Origin of Species“ is one long argument from the beginning to the end, and has convinced many able men. No on
32、e, he submits, could have written it without possessing some power of reasoning. He was willing to assert that “I have a fair share of invention, and of common sense or judgment, such as every fairly successful lawyer or doctor must have, but not, I believe, in any higher degree.“【F4】 He adds humbly
33、 that perhaps he was “superior to the common run of men in noticing things which easily escape attention, and in observing them carefully.“ Writing in the last year of his life, he expressed the opinion that in two or three respects his mind had changed during the preceding twenty or thirty years. U
34、p to the age of thirty or beyond it poetry of many kinds gave him great pleasure. Formerly, too, pictures had given him considerable, and music very great, delight. In 1881, however, he said: “Now for many years I cannot endure to read a line of poetry. I have also almost lost my taste for pictures
35、or music. “【F5】 Darwin was convinced that the loss of these tastes was not only a loss of happiness, but might possibly be injurious to the intellect, and more probably to the moral character.（分数：10.00）(1).【F1】（分数：2.00）_(2).【F2】（分数：2.00）_(3).【F3】（分数：2.00）_(4).【F4】（分数：2.00）_(5).【F5】（分数：2.00）_美国的知识分子
36、2006 年英译汉及详解 Is it true that the American intellectual is rejected and considered of no account in his society? I am going to suggest that it is not true. Father Bruckberger told part of the story when he observed that it is the intellectuals who have rejected America. But they have done more than t
37、hat. They have grown dissatisfied with the role of intellectual. It is they, not America, who have become anti-intellectual. First, the object of our study pleads for definition. What is an intellectual?【F1】 I shall define him as an individual who has elected as his primary duty and pleasure in life
38、 the activity of thinking in a Socratic way about moral problems. He explores such problems consciously, articulately, and frankly, first by asking factual questions, then by asking moral questions, finally by suggesting action which seems appropriate in the light of the factual and moral informatio
39、n which he has obtained.【F2】 His function is analogous to that of a judge, who must accept the obligation of revealing in as obvious a manner as possible the course of reasoning which led him to his decision. This definition excludes many individuals usually referred to as intellectualsthe average s
40、cientist, for one.【F3】 I have excluded him because, while his accomplishments may contribute to the solution of moral problems, he has not been charged with the task of approaching any but the factual aspects of those problems. Like other human beings, he encounters moral issues even in the everyday
41、 performance of his routine dutieshe is not supposed to cook his experiments, manufacture evidence, or doctor his reports.【F4】 But his primary task is not to think about the moral code which governs his activity, any more than a businessman is expected to dedicate his energies to an exploration of r
42、ules of conduct in business. During most of his waking life he will take his code for granted, as the businessman takes his ethics. The definition also excludes the majority of teachers, despite the fact that teaching has traditionally been the method whereby many intellectuals earn their living.【F5
43、】 They may teach very well and more than earn their salaries, but most of them make little or no independent reflections on human problems which involve moral judgment. This description even fits the majority of eminent scholars. Being learned in some branch of human knowledge is one thing, living in “public and illustrious thoughts,“ as Emerson would say, is something else.（分数：10.00）(1).【F1】（分数：2.00）_
