2009年考研英語翻譯真題及答案解析
Directions:
Read the following text carefully and then translate the underlined segments into Chinese. Your translation should be written carefully on ANSWER SHEET 2. (10 points)
There is a marked difference between the education which everyone gets from living with others, and the deliberate educating of the young. In the former case the education is incidental; it is natural and important, but it is not the express reason of the association. (1) 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 associations 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. (2) Only gradually was the by-product 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 association 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. (3) While it is easy to ignore in our contact with them the effect of our acts upon their disposition, it is not so easy as in dealing with adults. The need of training is too evident; the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account. (4) Since our chief business with them is to enable them to share in a common life we cannot help considering whether or no 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 learned largely through dealings with the young.
(5) We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of education -- that of direct tuition or schooling. In undeveloped social groups, we find very little formal teaching and training. These groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps the adults loyal to their group.
答案解析
Part C
1. 雖然我們可以說衡量任何一個社會機構(gòu)價值的標準是其在豐富和完善人生方面所起的作用，但這種作用并不是我們最初的動機的組成部分。
2. 人們只是逐漸地才注意到機構(gòu)的這—副產(chǎn)品，而人們把這種作用視為機構(gòu)運作的指導性因素的過程則更為緩慢。
3. 雖然在與年輕人的接觸中我們?nèi)菀缀鲆曌约旱男袨閷λ麄兊男郧樗a(chǎn)生的影響，然而在與成年人打交道時這種情況就不那么容易發(fā)生。
4. 由于我們對年輕人所做的首要工作在于使他們能夠在生活中彼此相融，因此我們不禁要考慮自己是否在形成讓他們獲得這種能力的力量。
5. 這就使我們得以在一直討論的廣義的教育過程中進一步區(qū)分出一種更為正式的教育形式，即直接講授或?qū)W校教育。
Directions:
Read the following text carefully and then translate the underlined segments into Chinese. Your translation should be written carefully on ANSWER SHEET 2. (10 points)
There is a marked difference between the education which everyone gets from living with others, and the deliberate educating of the young. In the former case the education is incidental; it is natural and important, but it is not the express reason of the association. (1) 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 associations 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. (2) Only gradually was the by-product 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 association 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. (3) While it is easy to ignore in our contact with them the effect of our acts upon their disposition, it is not so easy as in dealing with adults. The need of training is too evident; the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account. (4) Since our chief business with them is to enable them to share in a common life we cannot help considering whether or no 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 learned largely through dealings with the young.
(5) We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of education -- that of direct tuition or schooling. In undeveloped social groups, we find very little formal teaching and training. These groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps the adults loyal to their group.
答案解析
Part C
1. 雖然我們可以說衡量任何一個社會機構(gòu)價值的標準是其在豐富和完善人生方面所起的作用，但這種作用并不是我們最初的動機的組成部分。
2. 人們只是逐漸地才注意到機構(gòu)的這—副產(chǎn)品，而人們把這種作用視為機構(gòu)運作的指導性因素的過程則更為緩慢。
3. 雖然在與年輕人的接觸中我們?nèi)菀缀鲆曌约旱男袨閷λ麄兊男郧樗a(chǎn)生的影響，然而在與成年人打交道時這種情況就不那么容易發(fā)生。
4. 由于我們對年輕人所做的首要工作在于使他們能夠在生活中彼此相融，因此我們不禁要考慮自己是否在形成讓他們獲得這種能力的力量。
5. 這就使我們得以在一直討論的廣義的教育過程中進一步區(qū)分出一種更為正式的教育形式，即直接講授或?qū)W校教育。
