【考研类试卷】宁波大学翻译硕士英语学位MTI考试真题2014年及答案解析.doc

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1、宁波大学翻译硕士英语学位 MTI 考试真题 2014 年及答案解析(总分：150.00，做题时间：90 分钟)1.如果说“义”代表一种伦理的人生态度，“利”代表一种功利的人生态度，那么，我所说的“情”便代表一种审美的人生态度。它主张率性而行，适情而止，每个人都保持自己的真性情。你不是你所信奉的教义，也不是你所占有的物品，你之为你仅在于你的真实“自我”。生命的意义不在奉献或占有，而在创造，创造就是人的真性情的积极展开，是人在实现其本质力量时所获得的情感上的满足。创造不同于奉献，奉献只是完成外在的责任，创造却是实现真实的“自我”。至于创造和占有，其差别更是一目了然，譬如写作，占有注重的是作品所带来

2、的名利地位，创造注重的只是创作本身的快乐。有真性情的人，与人相处唯求情感的沟通，与物相触独钟情趣的品味。更为可贵的是，在世人匆忙逐利又为利所逐的时代，他接人待物有一种闲适之情。我不是指中国士大夫式的闲情逸致，也不是指小农式的知足保守，而是指一种不为利驱、不为物役的淡泊的生活情怀。仍以写作为例，我想不通，一个人何必要著作等身呢?倘想流芳千古，一首不朽的小诗足矣。倘无此奢求，则只要活得自在即可，写作也不过是这活得自在的一种方式罢了。 （分数：40.00）_2.在“我”和“我们”之间，是以“他人”作为连接点的。“我”因“他人”而成为“我”；“我们”因“他人”而成为“我们”。当“我们”过度地强化、放大

3、“我”，而舍弃“他人”的时候，“我”便处于四面受敌的孤立无援之中。在我们的传统习性中，“他人”这一概念，更多的情况下，只是一种被供奉的虚设牌位。我们的成语中曾有“以邻为壑”一词，可以佐证；有“只扫自家门前雪，哪管他人瓦上霜”的谚语，可以证言。即便在集体主义理想教育最为鼎盛之时，“他人”不仅未能成为国人的自觉意识，“他人”反而意味着告密、背叛、异己、危险、离间等等。这种体制下的集体主义文化，终于导致了“他人即地狱”的严酷后果。闻“他人”而心颤，近“他人”而丧胆。也许正是由于对“他人”的恐惧，“文革”之后，“我们”迅速土崩瓦解，“我”自仰天长啸而“他人”却不得不退出公众的视线，淡化为一个可有可无的

4、虚词，成为公民道德的模糊地带。 （分数：35.00）_3.And I want beauty in my life. I have seen beauty in a sunset and in the spring woods and in the eyes of divers women, but now these happy accidents of light and color no longer thrill me. And I want beauty in my life itself, rather than in such chances as befall it. It s

5、eems to me that many actions of my life were beautiful, very long ago, when I was young in an evanished world of friendly girls, who were all more lovely than any girl is nowadays. For women now are merely more or less good-looking, and as I know, their looks when at their best have been painstaking

6、ly enhanced and edited. But I would like this life which moves and yearns in me, to be able itself to attain to comeliness, though but in transitory performance. The life of a butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and perfectly rounded in its

7、elf, I envy this bright flicker through existence. And the nearest I can come to my ideal is punctiliously to pay my bills, be polite to my wife, and contribute to deserving charities: and the program does not seem, somehow, quite adequate. There are my books, I know; and there is beauty “embalmed a

8、nd treasured up“ in many pages of my books, and in the books of other persons, too, which I may read at will: but this desire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them. In short, I am enamored of that flawless beauty of which all poets have perturbedly di

9、vined the existence somewhere, and which life as men know it simply does not afford nor anywhere foresee. （分数：40.00）_4.What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book. Little logic is required to disturb that d

10、efinition. The most thoughtless person is easily made aware that in the idea of literature one essential element is some relation to a general and common interest of manso that what applies only to a local, or professional, or merely personal interest, even though presenting itself in the shape of a

11、 book, will not belong to Literature. So far the definition is easily narrowed; and it is as easily expanded. For not only is much that takes a station in books not literature; but inversely, much that really is literature never reaches a station in books. The weekly sermons of Christendom, that vas

12、t pulpit literature which acts so extensively upon the popular mindto warn, to uphold, to renew, to comfort, to alarmdoes not attain the sanctuary of libraries in the ten-thousandth part of its extent. The Drama againas, for instance, the finest of Shakespeare“s plays in England, and all leading Ath

13、enian plays in the noontide of the Attic stageoperated as a literature on the public mind, and were (according to the strictest letter of that term) published through the audiences that witnessed their representation some time before they were published as things to be read; and they were published

14、in this scenical mode of publication with much more effect than they could have had as books during ages of costly copying or of costly printing. （分数：35.00）_宁波大学翻译硕士英语学位 MTI 考试真题 2014 年答案解析(总分：150.00，做题时间：90 分钟)1.如果说“义”代表一种伦理的人生态度，“利”代表一种功利的人生态度，那么，我所说的“情”便代表一种审美的人生态度。它主张率性而行，适情而止，每个人都保持自己的真性情。你不是你所

15、信奉的教义，也不是你所占有的物品，你之为你仅在于你的真实“自我”。生命的意义不在奉献或占有，而在创造，创造就是人的真性情的积极展开，是人在实现其本质力量时所获得的情感上的满足。创造不同于奉献，奉献只是完成外在的责任，创造却是实现真实的“自我”。至于创造和占有，其差别更是一目了然，譬如写作，占有注重的是作品所带来的名利地位，创造注重的只是创作本身的快乐。有真性情的人，与人相处唯求情感的沟通，与物相触独钟情趣的品味。更为可贵的是，在世人匆忙逐利又为利所逐的时代，他接人待物有一种闲适之情。我不是指中国士大夫式的闲情逸致，也不是指小农式的知足保守，而是指一种不为利驱、不为物役的淡泊的生活情怀。仍以写作

16、为例，我想不通，一个人何必要著作等身呢?倘想流芳千古，一首不朽的小诗足矣。倘无此奢求，则只要活得自在即可，写作也不过是这活得自在的一种方式罢了。 （分数：40.00）_正确答案：()解析：If to be righteousness is said to be an ethical way of life and to seek interests is an utilitarian one, to keep your temperament, in my opinion, is an aesthetic way of life. It advocates doing everything a

17、t will and everyone should maintain his natural temperament. You are neither dependent on the doctrine nor the possession, but on your true self. The meaning of life lies neither in contribution nor possession but creation. To create is to develop actively your true temperament and give you a feelin

18、g of satisfaction after your inner power is released. Different from contribution which is made to shoulder responsibility, creation intends to help you fulfill your true self. And creation is distinct from possession. Take writing as an example, to write to possess is to get the fame and status whi

19、le to write to create is to get the pleasure of writing itself. The person who has natural temperament would like to seek emotional communication when dealing with others, with a focus on the taste of appeal when possession is concerned. More importantly, when others are chasing interests, he can fe

20、el leisurely comfortable towards the outer world. I don“t mean the insouciance of those intellectuals and officials in the feudal China or the innate conservatism of the peasant, but a sentiment of being free of material. As for writing again, I do not understand why a writer should be prolific? A s

21、hort poet is enough for you to be well-known for eternity. If you don“t care about that, you can just take writing as a way of getting leisure. 解析 如果说“义”代表一种伦理的人生态度，“利”代表一种功利的人生态度，那么。我所说的“情”便代表一种审美的人生态度。 本句结构简单，属于条件句“如果那么”类型。条件句中，有两个并列句，第一小句的主语是“义”，谓语动词是“代表”，宾语是“人生态度”。第二小句主语是“利”，谓语动词是“代表”，宾语是“人生态度”。

22、主句主语是“情”，谓语动词是“代表”，宾语是“人生态度”。 “义”也就是“正义”的意思，在汉语中“义”代表“坚持正义”这样一种人生态度。但在英语中，“righteousness”不是一种“态度”，挖掘出的内涵“坚持正义”也不能在英语中说是一种态度，而是一种生活方式，故译为“to be righteousness is said to be an ethical way of life”，对于下文的“利”和“情”的翻译同样如此。但要注意此“情”不是“emotion”，根据对下文的理解可知此“情”指“性情”，故译为“to keep your temperament”。 If to be right

23、eousness is said to be an ethical way of life and to seek interests is an utilitarian one, to keep your temperament, in my opinion, is an aesthetic way of life. 汉语表达重意合，一个词往往具有深刻的含义，在翻译为英文时，要把内涵翻译出来，而且不能照搬汉语的词汇搭配，要转换为适合英文表达的搭配方式。 生命的意义不在奉献或占有，而在创造，创造就是人的真性情的积极展开，是人在实现其本质力量时所获得的情感上的满足。 根据句义把句子分层，第一层是

24、“生命的意义不在奉献或占有，而在创造”，指明生命的意义是什么。第二层是“创造就是人的真性情的积极展开，是人在实现其本质力量时所获得的情感上的满足”，是写创造的含义。 “实现本质力量”不符合英文的表达，力量是无法“实现的”，汉语中可以这样表达，但是英文中无此搭配，“力量”是被“释放出来的”，这才是“实现”的真正含义，故“实现”译为“release”。 The meaning of life lies neither in contribution nor possession but creation. To create is to develop actively your true tem

25、perament and give you a feeling of satisfaction after your inner power is released. 本句第二层的定语太长，在翻译时要转换为英文的表达方式“创造就积极展开真性情，是释放本质力量后给予的满足感”，句子结构变得简单，主谓宾分明，符合英文表达方式。故对于在英文中无法理解的汉语句子，要先转换为英文的表达方式，然后再翻译。 我不是指中国士大夫式的闲情逸致，也不是指小农式的知足保守，而是指种不为利驱、不为物役的淡泊的生活情怀。 本句句式简单，表达直接，“我”后接了三个并列宾语“闲情逸致”、“知足保守”和“生活情怀”，分别带有

26、定语修饰“中国士大夫式的”、“小农式的”和“不为利驱、不为物役的淡泊的”。 “闲情逸致”的意思就是“无忧无虑”，故译为“insouciance”表“无忧无虑，漫不经心”之意。“知足保守”就是“保守”的意思，故译为“conservatism”表“保守，守旧”之意。而“不为利驱、不为物役的淡泊”就是“不为外物所动”的意思，译为“free of material”。 I don“t mean the insouciance of those intellectuals and officials in the feudal China or the innate conservatism of th

27、e peasant, but the life sentiment of being free of material. 对于汉语四字词语，要在解释的基础上进行翻译，并且对于多个词表达同一意思的情况，只要译出一个词的意思即可。2.在“我”和“我们”之间，是以“他人”作为连接点的。“我”因“他人”而成为“我”；“我们”因“他人”而成为“我们”。当“我们”过度地强化、放大“我”，而舍弃“他人”的时候，“我”便处于四面受敌的孤立无援之中。在我们的传统习性中，“他人”这一概念，更多的情况下，只是一种被供奉的虚设牌位。我们的成语中曾有“以邻为壑”一词，可以佐证；有“只扫自家门前雪，哪管他人瓦上霜”的谚语

28、，可以证言。即便在集体主义理想教育最为鼎盛之时，“他人”不仅未能成为国人的自觉意识，“他人”反而意味着告密、背叛、异己、危险、离间等等。这种体制下的集体主义文化，终于导致了“他人即地狱”的严酷后果。闻“他人”而心颤，近“他人”而丧胆。也许正是由于对“他人”的恐惧，“文革”之后，“我们”迅速土崩瓦解，“我”自仰天长啸而“他人”却不得不退出公众的视线，淡化为一个可有可无的虚词，成为公民道德的模糊地带。 （分数：35.00）_正确答案：()解析：“Others“ serves as a bridge to connect “me“ and “us“. “I“ am “myself“ just bec

29、ause of “others“ and “we“ become “ourselves“ also because of others. When “we“ exaggerate the importance of “myself“ at the expense of “others“, “I“ will be embattled and helpless. Based on our traditional ideas, we generally only play lip service to the concept of “others“. It can be testified in o

30、ur idiom “Divert the flood to the neighbor“s courtyard“, as well as the proverb “Mind your business and pay no heed to the rest of the world.“ Even in the climax of collective education, the awareness of “others“ also couldn“t be accepted by people, but the word “others“ meant revealing secrets, bet

31、rayal, enemy, danger and alienation. The collective culture under the system finally resulted in the destructive consequence, which can be expressed as the phrase “Hell is other people“. People shiver and feel scared at the mention of “others“. Due to the fear, the concept of “us“ fell apart after t

32、he Cultural Revolution. “I“ got triumph while “others“ faded away from public concern to become a nominal word with little value for public moral. 解析 在我们的传统习性中，“他人”这一概念，更多的情况下，只是一种被供奉的虚设牌位。 句子结构较为简单，位置状语“在中”，主语是“他人”，“这一概念”作同位语，谓语是“只是一种被供奉的虚设牌位”。 Based on our traditional ideas, we generally only play

33、 lip service to the concept of “others“. 本句包含一个中国特色的表达法“只是一种被供奉的虚设牌位”，在英语国家中没有“牌位”一说，这句话的意思就是“只是表面上毕恭毕敬，口是心非”，在英语中使用“play lip service”，是“口头上说一些好听话”的意思，与原意相符。所以，对于文化缺失的问题，使用意译的办法来解决。 这种体制下的集体主义文化，终于导致了“他人即地狱”的严酷后果。 本句结构简单，主语是“集体主义文化”，谓语动词是“导致”，宾语是“严重后果”，“他人即地狱”作定语。 The collective culture under the sy

34、stem finally resulted in the destructive consequence, which can be expressed as the phrase “Hell is other people“. 句中“他人即地狱的严酷后果”，在汉语中是定语结构，但在英文翻译中，不能用 of 来连接“他人即地狱”和“严重后果”，转化为英文的表达方式就是通过增译“which can be expressed as the phrase”，转化为一个定语从句，符合英文表达习惯。3.And I want beauty in my life. I have seen beauty in

35、 a sunset and in the spring woods and in the eyes of divers women, but now these happy accidents of light and color no longer thrill me. And I want beauty in my life itself, rather than in such chances as befall it. It seems to me that many actions of my life were beautiful, very long ago, when I wa

36、s young in an evanished world of friendly girls, who were all more lovely than any girl is nowadays. For women now are merely more or less good-looking, and as I know, their looks when at their best have been painstakingly enhanced and edited. But I would like this life which moves and yearns in me,

37、 to be able itself to attain to comeliness, though but in transitory performance. The life of a butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and perfectly rounded in itself, I envy this bright flicker through existence. And the nearest I can come to

38、 my ideal is punctiliously to pay my bills, be polite to my wife, and contribute to deserving charities: and the program does not seem, somehow, quite adequate. There are my books, I know; and there is beauty “embalmed and treasured up“ in many pages of my books, and in the books of other persons, t

39、oo, which I may read at will: but this desire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them. In short, I am enamored of that flawless beauty of which all poets have perturbedly divined the existence somewhere, and which life as men know it simply does not aff

40、ord nor anywhere foresee. （分数：40.00）_正确答案：()解析：我希望我的生活里有美的身影。我曾经在夕阳西下时发现了美，在春天的树林里发现了美，在形形色色的女人眼中发现了美，但现在这些光怪陆离的艳遇不再给我以心灵一颤。我想要的是生命本身的美，而不是像这样需要上天赐福。很久以前，在那个消逝的世界里，好像以前我生命中的各色活动中也充满着美，那时我还很年轻，许多女孩子不仅友善可亲而且比现在的女孩子漂亮多了。现在的女人们只是凑合着还有几分姿色，而且据我所知，她们为了漂亮已经煞费苦心地涂抹了好几层胭脂香粉。但我希望在我心中涌动和希冀的生命可以绽放出自己的光彩，尽管可能只会昙

41、花一现，但我还是有所希冀。比如，蝴蝶的生命只是一个优雅地身影：但就在这一瞬间，它得以集可爱优美于一身，我很嫉妒它生命中的这一闪烁。对于我理想的生活，我最先想到的就是支付账单要分文不差，要对妻子毕恭毕敬，捐善款还要合乎分寸：而这些还远远不够。我还想到了我的书籍。我知道在我所撰写的书以及随意翻阅他人撰写的书中，充满书香气的美丽就珍藏在厚厚的书页之中。但我与生俱来领略美丽的欲望，并不是说写在书上或是从书中获取知识就可以满足的。简而言之，我醉心于这种完美无缺的美，所有的诗人都曾在字里行间苦心地去憧憬，但在人世间无法获得也无法预见。 解析 But I would like this life which

42、 moves and yearns in me, to be able itself to attain to comeliness, though but in transitory performance. 本句主句是“I would like this life.to be able to attain to comeliness”，包含一个定语从句“which moves and yearns in me”修饰“life”，主句后接一个条件句“though but in transitory performance”。 但我希望在我心中涌动和希冀的生命可以绽放出自己的光彩，尽管可能只会

43、昙花一现，但我还是有所希冀。在翻译文学性材料时要在立足原文的基础上发挥想象，运用文学性语言，使翻译达到最佳的表现效果，如本句中“attain to”翻译为“绽放”，“in transitory performance”译为“昙花一现”。 There are my books, I know; and there is beauty “embalmed and treasured up“ in many pages of my books, and in the books of other persons, too, which I may read at will: but this des

44、ire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them. 本句较长，可断为三层，第一层是“There are my books, I know”，第二层是“there is beauty “embalmed and treasured up“ in many pages of my books, and in the books of other persons, too, which I may read at will”，第三层是“but this desire i

45、nborn in me is not to be satiated by making marks upon paper, nor by deciphering them.”第一层是简单句，第二层是“there be”结构，主句是“there is beauty”，“embalmed and treasured up“ in many pages of my books, and in the books of other person, which I may read at will”是分词作状语修饰“beauty”，在这个状语中包含两个地点“in many pages of my boo

46、ks, and in the books of other person”，后接定语从句“which I may read at will”修饰“books”。第三层是被动句，包含两个方式状语“by making marks upon paper”和“nor by deciphering them”。 我还想到了我的书籍。我知道在我所撰写的书以及随意翻阅他人撰写的书中，充满书香气的美丽就珍藏在厚厚的书页之中。但我与生俱来领略美丽的欲望，并不是说书中的文字或内容就可以满足的。 本句第二层在翻译中，遵循倒着翻译的原则，先翻译地点，再翻译主动词。而在第三层的翻译中，对方式状语“by making m

47、arks upon paper, nor by deciphering them”采用意译的方法，在理解的基础上转化动词形式，使语句表达更加通顺。4.What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book. Little logic is required to disturb that definition. The most thoughtless person is easily made aware that in the idea of literature one essential element is some relation to a general and common interest of manso that what applies only to a local, or professional, or merely personal interest, even though presenting itself in the