[考研类试卷]考研英语(翻译)模拟试卷31及答案与解析.doc
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1、考研英语(翻译)模拟试卷 31 及答案与解析Part CDirections: Read the following text carefully and then translate the underlined segments into Chinese. (10 points) 0 The author of some forty novels, a number of plays, volumes of verse, historical, critical and autobiographical works, an editor and translator, Jack Linds
2、ay is clearly an extraordinarily prolific writer a fact which can easily obscure his very real distinction in some of the areas into which he has ventured.【F1】His co-editorship of Vision in Sydney in the early 1920s, for example, is still felt to have introduced a significant period in Australian cu
3、lture, while his study of Kickens written in 1930 is highly regarded. But of all his work it is probably the novel to which he has made his most significant contribution.Since 1916 when, to use his own words in Fanfrolico and after, he “reached bedrock,“ Lindsay has maintained a consistent Marxist v
4、iewpoint【F2 】and it is this viewpoint which if nothing else has guaranteed his novels a minor but certainly not negligible place in modern British literature. Feeling that “the historical novel is a form that has a limitless future as a fighting weapon and as a cultural instrument“, Lindsay first at
5、tempted to formulate his Marxist convictions in fiction mainly set in the past; particularly in his trilogy in English novels1929, Lost Birthright, and Men of Forty-Eight(written in 1919, the Chartist and revolutionary uprisings in Europe).【F3】Basically these works set out, with most success in the
6、first volume, to vivify the historical traditions behind English Socialism and attempted to demonstrate that it stood, in Lindsays words, for the “true completion of the national destiny“.【F4】After the war Lindsay continued to write mainly about the presenttrying with varying degrees of success to c
7、ome to terms with the unradical political realities of post-war England.【F5】In the series of novels known collectively as “The British War“, and beginning with Betrayed Spring in 1933, it seemed at first as if his solution was simply to resort to more and more obvious authorial manipulation and heav
8、y-handed didacticism. Fortunately, however, from Revolt of the Sons, this process was reversed, as Lindsay began to show an increasing tendency to ignore party solutions, to fail indeed to give anything but the most elementary political consciousness to his characters, so that in his latest(and what
9、 appears to be his last)contemporary novel, Choice of Times, his hero, Colin, ends on a note of desperation: “Everything must be different, I cant live this way any longer. But how can I change it, how? “ To his credit as an artist, Lindsay doesnt give him any explicit answer.1 【F1】2 【F2】3 【F3】4 【F4
10、】5 【F5】5 Islamic law is a particularly instructive example of “sacred law“. Islamic law is a phenomenon so different from all other forms of law notwithstanding, of course, a considerable and inevitable number of coincidences with one or the other of them as far as subject matter and positive enactm
11、ents are concerned that its study is indispensable in order to appreciate adequately the full range of possible legal phenomena.【F1 】Even the two other representatives of sacred law that are historically and geographically nearest to it, Jewish law and Roman Catholic canon law, are perceptibly diffe
12、rent.Both Jewish law and canon law are more uniform than Islamic law. Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora(the dispersion of Jewish people after the conquest of Israel), the spirit of the legal matter in late
13、r parts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora. Islam, on the other hand, represented a radical breakaway from the Arab paganism that preceded it; Islamic law is the result of an examination, from a religious angle, of
14、 legal subject matter that was far from uniform, comprising as it did the various components of the laws of pre Islamic Arabia and numerous legal elements taken over from the non-Arab peoples of the conquered territories.【F2】All this was unified by being subjected to the same kind of religious scrut
15、iny, the impact of which varied greatly, being almost nonexistent in some fields, and in others originating novel institutions.【F3】This central duality of legal subject matter and religious norm is additional to the variety of legal ethical and ritual rules that is typical of sacred law.In its relat
16、ion to the secular state, Islamic law differed from both Jewish and canon law.【F4】Jewish law was buttressed by the cohesion of the community, reinforced by pressure from outside: its rules are the direct expression of this feeling of cohesion, tending toward the accommodation of dissent. Canon and I
17、slamic law, on the contrary, were dominated by the dualism of religion and state, where the state was not, in contrast with Judaism, an alien power but the political expression of the same religion. But the conflict between state and religion took different forms; in Christianity it appeared as the
18、struggle for political power on the part of a tightly organized ecclesiastical hierarchy, and canon law was one of its political weapons. Islamic law, on the other hand, was never supported by any organized institution; consequently there never developed an overt trial of strength.【F5】There merely e
19、xisted discordance between application of the sacred law and many of the regulations framed by Islamic states; this antagonism varied according to place and time.6 【F1】7 【F2】8 【F3】9 【F4】10 【F5】10 【F1】Americans no longer expect public figures, whether in speech or in writing, to command the English l
20、anguage with skill and gift, nor do they aspire to such command themselves. In his latest book, Doing Our Own Thing: The Degradation of Language and Music and Why We Should, Like, Care, John McWhorter, a linguist and controversialist of mixed liberal and conservative views, sees the triumph of 1960s
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