专八历年翻译答案
专八翻译
第一部分 汉译英
1. 2000年试题
中国科技馆的诞生来之不易。与国际著名科技馆和其他博物馆相比，它先天有些不足， 后天也常缺乏营养，但是它成长的步伐却是坚实而有力的。它在国际上已被公认为后起之秀 。
生物的演化历史。第二代博物馆属于工业技术博物馆，它所展示的是工业文明带来的各种阶段性结果。这两代博物馆虽然起到了传播科学知识的作用，但是，它们把参观者当成了被动的旁观者 。
自己细心体察。这样，他们可以更贴近先进的科学技术，去探索科学技术的奥妙。
中国科技馆正是这样的博物馆。它汲取了国际上一些著名博物馆的长处，设计制作了力 学、光学、电学、热学、声学、生物学等展品，展示了科学的原理和先进的科技成果。 The first generation museums of sciences are those devoted to natural history, which show through fossils and specimens the evolutionary changes of the earth and organisms. Those of the second generation are museums of industrial technology exhibiting achievements made in various periods of the industrial age. These two types of museums, while functioning as disseminators of scientific knowledge, treat their visitors as mere viewers.
Science museums of the third generation are entirely different from their predecessors. They stress visitor participation, encouraging those interested to make detailed study of the exhibits on their own by trying their hands on them. The experience so gained will enable them to understand advanced technologies better and help them in their quest for what is still unknown in science
（陶文好 李孚声，《2000年英语专业八级汉译英词汇误译心理认知分析》，《上海科技翻译》，2001年第1期第36-41页）
2. 2001年试题
乔羽的歌大家都熟悉。但他另外两大爱好却鲜为人知，那就是钓鱼和喝酒。
晚年的乔羽喜爱垂钓，他说：“有水有鱼的地方大都是有好环境的，好环境便会给人好心情。我认为最好的钓鱼场所不是舒适的、给你准备好饿鱼的垂钓园，而是那极其有吸引力 的大自然野外天成的场所。”钓鱼是一项能够陶冶性情的运动，有益于身心健康。乔羽说： “钓鱼可分三个阶段：第一阶段是吃鱼；第二阶段是吃鱼和情趣兼而有之；第三阶段主要是钓趣，面对一池碧水，将忧心烦恼全都抛在一边，使自己的身心得到充分休息。” 译文1 In his later years (Late in his life), Qiao Yu has become enamored of fishing (developed a penchant / special fondness for fishing). He asserts: “Mostly speaking, a place with water and fish must necessarily be blessed with a nice setting, which in return keeps people in good mood. I believe that the optimum fishing places are not those commercial fishing centers which provide the fishermen with all the conveniences and where fish are kept hungry for ready capture, but those naturally-formed places in the wilderness w hich exert a special appeal.” According to him, fishing can constitute an activity conducive to the cultivation of one’s
temperament and to one’s health, at once physical and psychological. Qiao Yu claims: “Fishing can be divided into three stages. The first stage consists of mere fish-eating; the second a combination of fish-eating and the pleasure (enjoyment) of fishing; the third primarily the pleasure of fishing when, confronted with a pond of clear water, one puts aside all his troubling vexations and annoyances and enjoys the total relaxation both mentally and physically.”
译文2 In his declining years Qiao Yu was fond of angling. He once said, “The places where have both water and fishes are generally in nice environment that can put people in good mood. The best angling place, I think, is not the comfortable angling park where hungry fishes are prepared, but the appealing natural one.” Angling is an exercise that can mould one’s temperament and make him sound in body and mind, as Qiao Yu said, “Fishing can be divided into three phases: the first is for angling, the second is for angling and interest as well, and the third is mainly for angling interest. When facing a pool of open green water, one can forget the worries and nuisances completely and relax himself fully.”
3. 2002年试题
大自然对人的恩赐，无论贫富，一律平等。所以人们对于大自然, 全部一致并深深地依赖着。尤其在乡间，上千年来人们一直以不变的方式生活着。种植庄稼和葡萄，酿酒和饮酒， 喂牛和挤奶，锄草和栽花；周末去教堂祈祷和做礼拜，在节日到广场拉琴、跳舞和唱歌。往日的田园依旧是今日的温馨家园。这样，每个地方都有自己的传说，风俗也就衍传了下来。
译文1 All people are blessed by nature, rich and poor alike. That accounts for their deep-rooted attachment to her, especially in the country where their ways of life have been kept intact fir thousands of years .They grow crops and grapes, brew the wine that they drink, raise cows for milk, and weed their gardens for the cultivation of flowers. On weekends they go to church, and on holidays they enjoy playing music while singing and dancing in open squares. Thus their olden homelands remain as sweet as ever, each with a unique folklore from which its customs have derived.
（张春柏，《2002年全国英语专业八级考试汉译英试卷评析》，《国外外语教学》，2002年第4期第43-48页）
译文2 The bounty of Nature is equal to everyone, rich or poor, and therefore all men are strongly attached to her. This is particularly true in the rural areas, where people have kept the same lifestyle for a millennium or so. They plant crops and grapevines, brew wine to drink, feed cows to milk, and weed the gardens to grow flowers. They go to church at weekends, and they meet in the square on holidays, playing the violin, singing and dancing. The age-old land remains the same as their family hearth. Each place boasts its folklore and thereby social customs go down.
（邵志洪，《汉英对比与翻译——TEM8（2002）汉译英试卷评析》，《中国翻译》，2003年1月第24卷第1期第76-78页）
4. 2003年试题
得病以前，我受父母宠爱，在家中横行霸道，一旦隔离，拘禁在花园山坡上一幢小房子里，我顿觉打入冷宫，十分郁郁不得志起来。 一个春天的傍晚，园中百花怒放，父母在园中设宴，一时宾客云集，笑语四溢。我在山坡的小屋里，悄悄掀起窗帘，窥见园中大
千世界，一片繁华，自己的哥姐，堂表弟兄，也穿插其间，个个喜气洋洋。一霎时，一阵被人摈弃，为世所遗的悲愤兜上心头，禁不住痛哭起来。
Before I was taken ill, I had been a spoiled child of my parents, getting things my way in the family. Once isolated and con-fined to a small house on the slope of the garden, I suddenly found myself in disfavour and my wings clipped. One spring evening, with myriads of flowers in full bloom in the garden, my parents held a garden party in honour of many guests, whose arrival at once filled the place with laughing chats. In the small house on the slope, I quietly lifted the curtain, only to be met by a great and prosperous world with my elder brothers and sis-ters and my cousins among the guests, all in jubilation. All at once, seized by a fit of forlorn rage, I could not help bursting into tears.
（邵志洪 孙静 李静，《2003年TEM8汉译英试卷分析——英汉语义、语用、语篇结构对比分析》，《中国翻译》，2004年1月第25卷第1期第70-74页）
5. 2004年试题
在人际关系问题上我们不要太浪漫主义。人是很有趣的，往往在接触一个人时首先看到的都是他或她的优点。这一点颇像是在餐馆里用餐的经验。开始吃头盘或冷碟的时候，印象很好。吃头两个主菜时，也是赞不绝口。愈吃愈趋于冷静，吃完了这顿宴席，缺点就都找出来了。于是转喜为怒，转赞美为责备挑剔，转首肯为摇头。这是因为，第一，开始吃的时候你正处于饥饿状态，而饿了吃糠甜如蜜，饱了吃蜜也不甜。第二，你初到一个餐馆，开始举筷时有新鲜感，新盖的茅房三天香，这也可以叫做“陌生化效应”吧。
We should not be too romantic in interpersonal relations. Human beings are interesting in that they tend to first see good in a new acquaintance. This is like dining in a restaurant. You will be not only favorably impressed with the first dish or cold dishes, but also profuse in praise of the first two courses. However, the more you have, the more sober you become until the dinner ends up with all the flaws exposed. Consequently, your joy would give way to anger; your praises to criticism or even fault-finding; and your nodding in agreement to shaking the head. What accounts for all this is, in the first place, you are hungry when you start to eat. As the saying goes, “Hunger is the best sauce”, and vice versa. And secondly, unfamiliarity, rather than familiarity, breeds freshness in you when you start to eat in a restaurant new to you, which is the so-called effect of unfamiliarization.
（邵志洪 岳俊，《英汉语篇衔接对比与翻译策略——2004年TEM8汉译英试卷评析》，《中国翻译》，2005年1月第26卷第1期第71-74页）
6. 2005年试题
一个人的生命究竟有多大意义，这有什么标准可以衡量吗？提出一个绝对的标准当然很困难；但是，大体上看一个人对待生命的态度是否严肃认真，看他对待劳动、工作、生活等等的态度如何，也就不难对这个人的存在意义做出适当的估计了。
古来一切有成就的人，都很严肃地对待自己的生命，当他活着一天，总要尽量多劳动、多工作、多学习，不肯虚度年华，不让时间白白地浪费掉。我国历代的劳动人民及大政治家、大思想家等等都莫不如此。
What is the significance of life? Is there any criterion for its measurement? Difficult as it is to advance an absolute one, it will not be so to judge the very meaning of one ’s existence generally from whether he is serious about life and what his attitudes are towards work and life. Throughout the ages, all people of accomplishment take their lives seriously. As long as they
are alive, they would rather devote themselves to more work and study than let a single minute slip by in vain. And the same is true of the common labourers as well as the great statesmen and thinkers in our country.
（陈怡，《学习者翻译语料库与汉英文本翻译测试》，《外语教学理论与实践》，2010年第2期第90-97页）
7. 2006年试题
中国民族自古以来从不把人看作高于一切，在哲学文艺方面的表现都反映出人在自然界中与万物占着一个比例较为恰当的地位，而非绝对统治万物的主宰。因此我们的苦闷，基本上比西方人为少为小；因为苦闷的强弱原是随欲望与野心的大小而转移的。农业社会的人比工业社会的人享受差得多；因此欲望也小得多。况中国古代素来以不滞于物，不为物役为最主要的人生哲学。并非我们没有守财奴，但比起莫利哀与巴尔扎克笔下的守财奴与野心家来，就小巫见大巫了。中国民族多数是性情中正和平、淡泊、朴实、比西方人容易满足。
译文1 The Chinese nation has never regarded man as superior to all the other things in the world. It has been reflected in Chinese philosophy, literature and art that human was not dominating the universe but instead having a balance among nature and other creatures. Because of this, we felt on the whole less distressed than westerners because the degree of one’s pain varies with his desires and ambitions. People in the agricultural society enjoyed far less than those in the industrial society, so their desires and ambitions were much weaker. Moreover, Chinese people have long held dear the life philosophy that one should not be confined and enslaved by external matters. It is quite true that there are misers in China. But Chinese misers prove less miserly and less ambitious when they are compared with those misers and careerists described by Moliai and Balzac. Being very mild-tempered, most of the ethic groups in China live a simple life without worldly desires. In comparison with western people, the Chinese people are easily satisfied.
（谭丽花，《英汉语篇衔接手段对比与翻译——TEM8（2006）汉译英翻译评析》，《惠州学院学报》，2007年4月第27卷第2期第88-92页）
译文2 The Chinese nation has never believed in human supremacy. And the notion finds full expression in the philosophy, literature and art that humans coexist with other species in nature with a proportionally proper rather than an absolutely dominant position. Therefore we generally suffer less depression than Westerners, as the degree of the suffering varies with that of our desire and ambition. People in the agricultural society have much less enjoyment than those in the industrial society, and hence less desire. Moreover, the main Chinese ancient philosophy of life is always to be free from the encumbrance or enslavement of the outside world. Certainly there are among us misers who, however, pale in the presence of the misers and careerists depicted by Moliere and Balzac. In comparison with Westerners, the Chinese people, easier to be satisfied, are mostly unbiased, peaceful, unworldly and guileless.
（邵志洪 张大群，《汉英语言类型对比与翻译——TEM8（2006）汉译英试卷评析》，《中国翻译》，2007年第1期）
8. 2007年试题
暮色中，河湾里落满云霞，与天际的颜色混合一起，分不清哪是流云哪是水湾。 也就在这一幅绚烂的图画旁边，在河湾之畔，一群羊正在低头觅食。它们几乎没有一
个顾得上抬起头来，看一眼这美丽的黄昏。也许它们要抓紧时间，在即将回家的最后一刻再次咀嚼。这是黄河滩上的一幕。牧羊人不见了，他不知在何处歇息。只有这些美生灵自由自在地享受着这个黄昏。这儿水草肥美，让它们长得肥滚滚的，像些胖娃娃。如果走近了，会发现它们那可爱的神情，洁白的牙齿，那丰富而单纯的表情。如果稍稍长久一点端详这张张面庞，还会生出无限的怜悯。
Beside this picture with profusions of colors, a group of sheep are lowing their heads, eating by the riverbank. Hardly none of them would spare some time to raise their eyes to have a glance at the beautiful dusk. They are, perhaps, taking use of every minute to enjoy their last chew before being driven home. This is a picture of the Yellow River bank, in which the shepherd disappears, and no one knows where he is resting himself. Only the sheep, however, as free creatures, are joyfully appreciating the dusk. The exuberant water plants have nurtured the sheep, making them grow as fat as balls. When approaching near, you would find their lily-white teeth and a variety of innocent facial impressions.
9. 2008年试题
都市寸土千金，地价炒得越来越高，今后将更高。拥有一个小小花园的希望，对寻常之辈不啻是一种奢望，一种梦想。
我想，其实谁都有一个小小花园，这便是我们的内心世界。人的智力需要开发，人的内心世界也是需要开发的。人和动物的区别，除了众所周知的诸多方面，恐怕还在于人有内心世界。心不过是人的一个重要脏器，而内心世界是一种景观，它是由外部世界不断地作用于内心渐渐形成的。每个人都无比关注自己及至亲至爱之人心脏的渐损，以至于稍有微疾便惶惶不可终日。但并非每个人都关注自己及至亲至爱之人的内心世界的阴晴。
I think that everyone of us, as a matter of fact, owns a small garden, namely, our mental world, which needs cultivation as well as our intelligence. The distinction of man from animals, besides the various well-known aspects, lies in the fact that man is blessed with a mental world. The heart is no more than an organ of vital importance, whereas the mental world a landscape, which gradually takes shape under the continuous influence from the material one. Everyone cares so much about the heart health of his and h is nearest and dearest’s that a slight illness would throw him into great panic, but little about their mental health.
（刘迎姣，《论汉英翻译的“三原则”——TEM8（2008）汉译英试卷评析》，《当代教育理论与实践》，2009年4月第1卷第2期第148-151页）
10. 2009年试题
我想不起来哪一个熟人没有手机。今天没有手机的人是奇怪的，这种人才需要解释。我们的所有社会关系都储存在手机的电话本里，可以随时调出使用。古代只有巫师才能拥有这种法宝。 手机刷新了人与人的关系。会议室门口通常贴着一条通告：请与会者关闭手机。可是会议室里的手机铃声仍然响成一片。我们都是普通人，并没有多少重要的事情。尽管如此，我们也不会轻易关掉手机。打开手机象征我们与这个世界的联系。手机反映出我们的“社交饥渴症”。最为常见的是，一个人走着走着突然停下来，眼睛盯着手机屏幕发短信。他不在乎停在马路中央还是厨所旁边。
为什么对于手机来电和短信这么在乎？因为我们迫切渴望与社会保持联系。
Mobile phones have renewed the interpersonal relationships. There is usually a notice on the door of the meeting room, which reads, “Please turn off your mobile phones during the
meeting! ” Still, the meeting room invariably echoes with the mobile rings. Although we are all ordinary people with few matters of great urgency, we will not turn off our mobile phones unless absolutely necessary. Turning on the mobile phones is a symbol of our contact with the world. Mobile phones reflect our hunger for social communication, as can always be seen in a phone user who comes to a sudden halt on his way, staring at the screen of his mobile phone for texting regardless of whether he is in the middle of a road or by a public toilet.
（邵志洪，《汉英语言、修辞对比与翻译实践——TEM8（2009）汉译英试卷评析》，《外语教学理论与实践》，2009年第4期第65-70页）
11. 2010年试题
朋友关系的存续是以相互尊重为前提的，容不得半点强求、干涉和控制。朋友之间，情趣相投、脾气对味则合、则交；反之，则离、则绝。朋友之间再熟悉、再亲密，也不能随便过头、不恭不敬。不然，默契和平衡将被打破，友好关系将不复存在。每个人都希望拥有自己的私密空间，朋友之间过于随便，就容易侵入这片禁区，从而引起冲突，造成隔阂。待友不敬，或许只是一件小事，却可能已埋下了破坏性的种子。维持朋友亲密关系的最好办法是往来有节，互不干涉。
Friends tend to become more intimated if they have the same interests and temper, they can get along well and keep contacting; otherwise they will separate and end the relationship. Friends who are more familiar and closer can not be too casual and show no respect. Otherwise the harmony and balance will be broken, and the friendship will also be nonexistent any more. Everyone hopes to have his own private space, and if too casual among friends, it is easy to invade this piece of restricted areas, which will lead to the conflict, resulting in alienation. It may be a small matter to be rude to friends; however, it is likely to plant the devastating seeds. The best way to keep the close relationship between friends is to keep contacts with restraint, and do not bother each other.
第二部分 英译汉
1.2000年试题
If people mean anything at all by the expression “untimely death”, they must believe that some deaths run on a better schedule than others. Death in old age is rarely called untimely—a long life is thought to be a full one. But with the passing of a young person, one assumes that the best years lay ahead and the measure of that life was still to be taken.
History denies this, of course. Among prominent summer deaths, one recalls those of MariLyn Monroe and James Deans, whose lives seemed equally brief and complete. Writers cannot bear the fact that poet John Keats died at 26, and only half playfully judge their own lives as failures when they pass that year. The idea that the life cut short is unfulfilled is illogical because lives are measured by the impressions they leave on the world and by their intensity and virtue.
说起“早逝”，人们或有所指，他们定然相信有些死亡更合天意。寿终正寝不能称作未尽天年——长寿即意味着生命的圆满。但英年早逝则会引发感慨：美好年华未竟，评说尚待时日。
然而历史并非如此。提及英年早逝，人们自会忆起玛丽莲·梦露及詹姆士·迪恩。两人的生命虽短，却照样圆满。诗人约翰·济慈年仅26岁便溘然长逝，作家们对此深感
惋惜。过了26岁之后，他们便不无戏谑地叹息自己一生无所作为。“生命短暂即不圆满”，此种观点荒谬无理。生命的价值在其影响、在其勃发、在其立德于世。
（李淑琴，《语境——正确翻译的基础：英语专业八级（2000年）英译汉试卷评析》，《中国翻译》，2001年1月第22卷第1期第42-46页）
2.2001年试题
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. 梭罗所理解的“低层次”，即为了拥有而去拥有，或与所有的邻居明争暗斗而致拥有。他心目中的“高层次”，则是这样一种积极的人生戒律，即要使自己对自然界永恒之物的感悟臻于完美。对于他从低层次上节省下来的时间和精力，他可将其致力于对高层次的追求。勿庸置疑，梭罗不赞成忍饥挨饿，但他在膳食方面所投入的精力仅果腹而已，只要可确保他能去从事更为重要的事务，他便别无所求。
弹精竭虑，全力以赴，便是其精髓所在。除非我们显意直面那些需要我们全身心投人的艰难困苦，否则便不会有幸福可言。正如叶芝所言，除却某些不可能的情形，我们于人生中所获取的满足皆取决于我们在多高的境界中选择我们所愿意面对的艰难困苦。当罗伯特·弗罗斯特言及“以苦为乐”时，他内心所思，大体如此。商业广告中所宣扬的那种幸福观，其致命的缺陷就在于这样一个事实，即它宣称，一切幸福皆唾手可得，不费吹灰之力。
即便于游戏之中，我们也需要有艰难困苦。我们之所以需要它，因为设若没有困难，便断无游戏可言。游戏即是这样一种方式，为了享受其中的情趣而人为地使事情变得不那么轻而易举。游戏中的种种规则，便是将困难武断地强加于人。当有人将情趣摧毁殆尽时，他总是因为拒不按游戏规则行事而使然。这犹如下棋；如果你随心所欲、心血来潮地去更改那些全然武断的游戏规则，这样去赢棋当然会更加容易。但下棋的情趣则在于，应在规则的限定范围内赢取胜利。一言以蔽之，没有艰难，断无情趣。
（曾利沙，《主题与主题倾向关联下的概念语义生成机制——也谈语篇翻译意识与TEM8语段翻译教学》，《外语教学》，2007年5月第28卷第3期第83-87页）
3.2002年试题
The word "winner" and "loser" have many meanings. When we refer to a person as a winner, we do not mean one who makes someone else lose. To us, a winner is one who responds authentically by being credible, trustworthy, responsive, and genuine, both as an individual and as a member of a society.
Winners do not dedicate their lives to a concept of what they imagine they should be; Winners are not afraid to do their own thinking and to use their own knowledge. They can 成功者不会毕生致力于这样一种信念，即想象自己应该成为何种人。相反，他们即他们自己。因此，他们不会费神去装腔作势，故作姿态，摆布他人。他们明白，爱与装爱、傻与装傻、博学和装博学之间是有区别的。成功者无须躲藏在面具后面。
成功者敢于独立思考，敢于运用自己的知识。他们能够把事实从纷繁的意见中剥离出来，而又不会假装知晓一切。他们倾听别人的意见，评品他人的言论，却能得出自己的结论。虽然胜利者也钦佩他人、尊敬他人，但是，他们不会完全被他人所规定、所摧垮、所束缚、所吓倒。
成功者不会佯装“无助”，也不会玩弄“推楼”，相反，他们承担起自己的生活责任。 （毛荣贵，《翻译教学呼唤“美育”——评阅TEM8（2002）英译汉试卷有感》，《中国翻译》，2003年1月第24卷第1期第71-75页）
4.2003年试题
In his classic novel, “The Pioneers ”, James Fenimore Cooper has his hero, a land developer, take his cousin on a tour of the city he is building. He describes the broad streets, rows of houses, a teeming metropolis. But his cousin looks around bewildered. All she sees is a forest. “Where are the beauties and improvements which you were to show me?” she asks. He’s astonished she can’t see them. “Where! Why everywhere,” he replies. For thought they are not yet built on earth, he has built them in his mind, and they are as concrete to him as if they were already constructed and finished.
Cooper was illustrating a distinctly American trait, future-mindedness: the ability to see the present from the vantage point of the future; the freedom to feel unencumbered by the past and more emotionally attached to things to come. As Albert Einstein once said, “Life for the American is always becoming, never being.”
詹姆斯·费尼莫尔·库柏在其经典小说《拓荒者》中，记述了主人公—— 一位土地开发商——带着表妹游览一座他将要建造的城市的情景。他向表妹描绘了宽阔的街道，成排的房屋，一座熙熙攘攘的大都市。然而，表妹环顾四周，却深表困惑，她所看到的只是一片森林。她问：“你要给我看的美景和改观在哪里？”他很惊讶她竟然看不到。他回答道，“哪里？！到处都是嘛！”因为尽管他还没有把它们真正地建成，但他却早已在脑海里构想好了，它们对他来说如此具体真实仿佛早已建成完工。
库柏在这里揭示了一种美国人独有的特征，超前意识：他们能够站在未来的高度来看现在的一切；能够摆脱过去束缚而更加亲近未来。正如埃尔伯特·爱因斯坦曾经说过的那样：“对美国人来说，生活总是进取，而非守成。”
（郭超英，《提高翻译水平的关键——扎实的双语功底：2003年英语专业八级考试英译汉试卷评析》，《山东外语教学》，2004年第1期第74-76页）
5.2004年试题
For me the most interesting thing about a solitary life, and mine has been that for the last twenty years, is that it becomes increasingly rewarding. When I can wake up and watch the sunrise over the ocean, as I do most days, and know that I have an entire day ahead, uninterrupted, in which to write a few pages, take a walk with my dog, read and listen to music, I am flooded with happiness.
只有当我疲惫不堪，长时间不间断地工作，或者一时间感到空虚而需要充实自己的时候，我就感到孤独。当我刚从外地讲学回到家中，或者当我见过了很多人而且说了许多话，满脑子纷乱的思绪击要梳理时，这时我也会感到孤独。
一段时间内，我觉得屋子既空又大，也不知道“我自身”藏在了什么地方。只好通过浇浇花，也许再看看花草，把它们一棵一棵地当人一样地看看，来慢慢地找回自我。
这需要一段时间。当我看着喷泉激起的水花时，这个时刻便来到了：周围的世界慢慢地消失，自我再次从潜意识单涌出，带回到我刚才经历过的一切，让我探究、让我领悟。
6.2005年试题
It is simple enough to say that since books have classes fiction, biography, poetry —we should separate them and take from each what it is right that each should give us. yourself with this, and soon you will find that your author is giving you, or attempting to give you, something far more definite.
译文1 然而书究竟能够给我们什么，几乎没有人探究这个问题。我们读书常常目的不明确，目标不一致，要求小说为真，诗歌为假，传记过誉，史书佐证己见。如果我们阅读时能够摒弃所有的这些成见，那将是一个好的开始。我们不应强求作者改写什么，而应把自己当成作者本人，或是他的同伴、同党。如果读书伊始便故步自封处处设防，甚至批评挑剔，那么你会漏掉书中的精义（书中蕴涵的要旨）。然而你能敞开心胸就能领会到隐藏在开篇字里行间的精妙含义，进入一个有别他人的境界。
（郑殿臣，《2005年TEM8试卷中英译汉译文的研究》，《大连大学学报》，2005年10月第26卷第5期第99-102页）
译文2 然而，人们对书籍往往求非所予。开卷之时，我们常常思想模糊，思维割裂，苛求小说真实，认定诗歌造作，视传记为美化，期望史书认同一己之见。阅读之时，若能摒弃所有此类成见，那将是一个可喜的开端。不要对作者指指点点，而应尝试设身处地，做作者的同道和“同谋”。若是你一开始便固步自封，先入为主，求全责备，你就不可能最大限度地从所读的书中获益。但是，你若能大大敞开思想，那么，开篇的那几行曲径通幽的文字，那若明若暗的徽妙表达和深意将把你带到一个独其特色的灵魂面前。
（丁国旗 侯艳，《文脉在胸 译笔有神——TEM8（2005）英译汉翻译评析》，《中国翻译》，2006年1月第27卷第1期第75-78页）
7.2006年试题
On May 13, 1940, Winston Churchill, the newly appointed British Prime Minister, gave his first speech to Parliament. He was preparing the people for a long battle against Nazi aggression, at a time when England’s survival was still in doubt.
“我没什么可以奉献，有的只是热血、辛劳、眼泪和汗水。”摆在我们面前的，是一场极为捅苦的严峻的考验。在我们面前，有许多许多漫长的斗争和苦难的岁月。
你们问：我们的政策是什么？我要说，我们的政策就是用我们全部力量，用上帝所给予我们的全部力量，在海上、陆地和空中作战，同一个在人类黑暗悲惨的罪恶史上所从未有过的穷凶极恶的暴政作战。这就是我们的政策。
你们问：我们的日标是什么？我可以用一个词来回答：胜利一一不惜一切代价，去赢得胜利；无论多么可怕，也要赢得胜利，无论道路多么遥远和艰难，也要赢得胜利。因为没有胜利，就不能生存。
大家必须认识到这一点：没有胜利，就没有英帝国的存在，就没有英帝国所代表的一切，就没有促使人类朝着自己日标奋勇前进这一世代相因的强烈欲望和动力。
但是当我挑起这个担子的时候，我是心情愉快、满怀希望的。我深信，人们不会听任我们的事业遭受失败。此时此刻，我觉得我有权利要求大家的支持，我要说：“来吧，
让我们同心协力，一道前进。”
8.2007年试题
Scientific and technological advances are enabling us to comprehend the furthest reaches of the cosmos, the most basic constituents of matter, and the miracle of life.
At the same time, today, the actions, and inaction, of human beings imperil not only life on the planet, but the very life of the planet?
Globalization is making the world smaller, faster and richer. Still, 9/11, avian flu, and Iran remind us that a smaller, faster world is not necessarily a safer world.
Our world is bursting with knowledge - but desperately in need of wisdom. Now, when sound bites are getting shorter, when instant messages crowd out essays, and when individual lives grow more crazy, college graduates capable of deep reflection are what our world needs.
For all these reasons I believed - and I believe even more strongly today - in the unique and irreplaceable mission of universities.
译文1（笔者试译）科技发展正使我们能探索人类所能发现的最遥远的宇宙，物质最基本的成分，和生命的神奇。
然而，今天我们的所作所为和无所作为不仅危及地球上万物的生存，也危及地球本身的存在。
全球化使世界变得更小、更快、也更富有，然而911事件和禽流感的爆发提醒我们一个更小更快的世界并不意味着更加安全。
我们的世界正处于知识（信息）大爆炸（的时代）——然而急需智慧（的融入）。现在，原声采访越来越短，即时信息挤走了睿智的文章，人们的生活节奏（快得）近乎疯狂，（此时，）我们所需要的正是有深度思考力的大学生。
凡此种种，无不让我相信，今天我更加相信：大学（教育）所担负的独一无一、无可替代的责任。
译文2 科技进步正在使我们能够探索宇宙的边睡、物质最基本的成分及生命的奇迹。
与此同时，今天，人类所做的及没能做到的事情，不仅危害到这个星球上的生命，也危害到该星球的寿命。
全球化正在使地球变得愈来愈小、愈来愈快和愈来愈富有。尽管如此，9/11，禽流感及伊朗提醒我们，更小更快的世界决不意味着其更安全。
我们正处于一个知识爆炸的世界之中，不过，迫切需要智慧。现在，在（新闻采访的）原声摘要播出变得愈来愈短，即时信息淘汰了杂记文，个人生活变得如痴如狂之际，这个世界还是需要能够深思的大学生。
考虑到这些理由，我过去信仰，而今天甚至更加强烈地信仰大学独特的、无可取代的使命。
（孙燕 吴其中，《浅谈英汉语段翻译中的择义理据性——07’TEM-8英译试题例解》，《巢湖学院学报》，2009年第11卷第4期第157-160页）
9.2008年试题
But, as has been true in many other cases, when they were at last married, the most ideal of situations was found to have been changed to the most practical. Instead of having shared their original duties, and as school-boys would say, going halves, they discovered that the cares of life had been doubled. This led to some distressing moments for both our friends; they
understood suddenly that instead of dwelling in heaven they were still upon earth, and had made themselves slaves to new laws and limitations. Instead of being freer and happier than ever before, they had assumed new responsibilities; they had established a new household, and must fulfill in some way or another the obligations of it. They looked back with affection to their engagement; they had been longing to have each other to themselves, apart from the world, but it seemed they never felt so keenly that they were still units in modern society.
但是正如其他许多己经发生过的事情一样，当他们最终结婚后，发现最憧憬的生活变得再实际不过了。他们非但没有分担各自原先的责任一一正如那些学生们所说的“一半一半”，一一相反却发现生活的重担加倍了。这使得我们那两个结婚的朋友时常觉得沮丧；他们突然发现自己并没有过着天堂般的生活而是仍实实在在地生活在地球上，而且成为了新规则和新约束的奴隶。生活并没有比以前更自由、更幸福，因为他们要去承担新的责任。既然成立了一个新的家庭，那就无论如何也要尽一点家庭的义务。他们深情地回想起订婚的那段时光，曾经如此地渴望拥有彼此而忘掉这个世界，然而现在最深切的感受却是自己仍是这个世界的一分子。
10.2009年试题
We, the human species, are confronting a planetary emergency - a threat to the survival of our civilization that is gathering ominous and destructive potential even as we gather here. But there is hopeful news as well: we have the ability to solve this crisis and avoid the worst - though not all - of its consequences, if we act boldly, decisively and quickly.
However, too many of the world's leaders are still best described in the words of Winston Churchill applied to those who ignored Adolf Hitler's threat: "They go on in strange paradox, decided only to be undecided, resolved to be irresolute, all powerful to be impotent."
So today, we dumped another 70 million tons of global-warming pollution into the thin shell of atmosphere surrounding our planet, as if it were an open sewer. And tomorrow, we will dump a slightly larger amount, with the cumulative concentrations now trapping more and more heat from the sun.
我们人类，正面临全球性的危机，我们的生存和文明受到威胁。尽管我们聚在一起共商对策，而灾难却在扩大，形式不容乐观。但也有令人欣喜的消息：如果行动大胆果断，反应迅速，我们有能力解决这场危机，避免其向最坏的方向发展。
但是，时下世界上的许多国家领导人可以用当年温斯顿·丘吉尔批评欧洲诸政要忽视阿道夫·希特勒的名言来形容，“它们在奇怪的悖论中前行，仅仅为一个决定而犹豫不决，有了决心却拖泥带水，信心犹疑不定，见解随波逐流，掌权者虚弱无力。”
11.2010年试题
I thought that it was a Sunday morning in May, that it was Easter Sunday, and as yet very early in the morning. I was standing at the door of my own cottage. Right before me lay the very scene which could really be commanded from that situation, but exalted, as was usual, and solemnized by the power of dreams. There were the same mountains, and the same lovely valley at their feet; but the mountains were raised to more than Alpine height, and there was interspace far larger between them of meadows and forest lawns; the hedges were rich with white roses; and no living creature was to be seen, except that in the green church-yard there were cattle tranquilly reposing upon the graves, and particularly round about the grave of a child, whom I had tenderly loved, just as I had really seen them, a little before sunrise in the
same summer, when that child died.
我想，那是五月的一个星期天的清晨，那天是复活节，清晨一大早。我仿佛是站在屋舍门口，可以清晰地俯瞰外面的景象，梦中，像往常一样，依然是一个欢乐而隆重的场面，山还是那些山，山脚下还是那条溪谷，依然是那么秀美；但是善变高了，比阿尔卑斯山还高了些。大草原和森林草地之间的空隙也变得大多了。篱笆上爬满了白色的蔷薇花；但看不见任何动物，只有郁郁葱葱的墓地里有些家畜，躺在青葱的坟墓旁，安详地休憩着，尤其是在那座幼儿之墓旁，那是我曾经倍加疼爱的孩子之墓。这些坟墓，就像夏天太阳刚刚升起，孩子永远走了时，我所看到的那样。
（颜林海译）