中国古代的翻译工作概述
一、中国古代的翻译工作
中国历朝历代都有专人从事翻译工作，远在商周时期就有人开始做类似工作。香港《文汇报》今日刊发署名“王东峰”的文章，对中国古代的翻译工作进行了梳理。
文章中称，中国是一个多民族国家，自古以来，又与其它国家保持外交关系和友好往来。民族相异，国家不同，语言和文字就千差万别，因此，历朝历代都设有专人专职或专门机构从事翻译工作。仅就官职而言，周代有“寄”、“像”、“译”等；秦汉时期有“九译令”、“译官令”、“译官丞”；南北朝有“译令史”；隋唐时期置“通事舍人”；宋辽金时期分别有“润文史”、“译史”、“通事”；元朝设“怯里马赤(蒙古语，指口语翻译)”；明朝有“译字生”；清朝设“通译官”。
这些翻译人员的级别不高，一些朝代的翻译人员甚至没有品级。清代的通译官一般为七、八品，光绪年间，各使馆的头等通译官始提高待遇，定为正五品，限额一名，严禁超编。
古代的翻译工作远在商周时期就开始进行了。据西汉伏胜《尚书大传》载：交趾之南有越裳国，“周公居摄六年，制礼作乐，天下和平；越裳以三象重译而献白雉，曰：…道路悠远，山川阻深，音使不通，故重译而朝?”。“像”是翻译官，“重译”就是多次翻译的意思，越裳国包括今越南大部和柬埔寨部分地区，与中国相距遥远，言语不通，所以需要翻译成汉文才能看懂。
从史料记载来看，从南北朝至唐代，官方的翻译机构和译员主要从事佛经的翻译工作。
南朝梁惠皎《高僧传.佛陀什》云：“先沙门法显于师子国(今斯里兰卡)得《弥沙塞律》梵本。未被翻译而法显迁化。京邑诸僧闻什既善此学，于是请令出焉，以其年冬十一月集于龙光寺，译为三十四卷，称为《五分律》。”另外比较著名的，就是唐代高僧玄奘法师，他从印度带回大小乘佛教经典520夹、657部。回到长安后，住大慈恩寺，专心译经，前后共翻译佛经1300多卷，同时，将《老子》等中文经籍译成梵文，传入印度。
宋辽金时期，为了适应对敌国斗争的需要，在生员考试中增加了翻译女真文、契丹文和西夏文的内容。而西夏、辽和金国，为了吸收中原地区的先进文化，特别重视翻译工作。
西夏仁宗时，专门设立“刻字司”，翻译《孙子兵法》、《六韬》、《贞观政要》等大量汉文典籍。辽国则在州以上行政机关设立专门的译文机构。为了激励译员的工作积极性，辽道宗下诏制定了译史的升迁等级，按照供职时间长短和工作水平的高低决定其是否升职。金世宗下令成立译经所，先后将《孝经》、《易》、《书》、《论语》、《孟子》等汉文典籍译成女真文。
元代疆域广阔，民族众多，先后设立了“蒙古房”、“蒙古官学、唐古特学及托忒学”等官署，培养熟谙蒙文、藏文、托忒文的专门人才，并负责翻译蒙、回、藏文书籍。明朝初年，为了了解元朝的情况，朱元璋命翰林院侍讲火原杰、编修马沙亦黑等人编撰《华夷译语》，以汉文解释蒙古文。
明成祖永乐五年，在京城设立“四夷馆”，内分蒙古、女真、西蕃(西藏)、西天(印度)、回回、百夷(傣族)、高昌(维吾尔)、缅甸八馆，“置译字生、通事，通译语言文字”。明神宗时，又增设暹罗馆(泰国)。清初，四夷馆更名为“四译馆”，减去女真、蒙古两馆。乾隆时，这一机构又与专门接待少数民族官员和外国使臣的“会同馆”合并，改名为“会同四译馆”，分设西域、八夷两馆，直到光绪二十五年(1899)废止。
Sutra Translation in Ancient China (1)
I. General Introduction
A vast country with scores of regional languages, China has probably witnessed translation and interpreting activities since the first tribal battle or produce-exchange. Early historical works such as the first century BC Records of the Grand Historian contain many references to translation in the context of diplomacy and commerce. As early as the Zhou Dynasty, in the ninth century BC, there were special government officials in charge of interpreting and translation work; their titles varied according to the group of languages they covered. An integral part of protocol, they were always present at meetings with foreign emissaries. The term for a government interpreter of this period was sheren, literally …tongues-man?. The current Chinese word for …translation?, yi, forms the basis for the official title adopted since the Han Dynasty: yiguan and yishi, literally …translation official?. Historical records also show that during the Dan dynasty, translators/interpreters (yizhang) were routinely employed by merchants on their long trips to South-East Asia and India; they were also present in the merchant caravans bound for states such as Bactria to the north-west of China. During the Tang Dynasty, a period in which cultural exchanges between China and her neighbouring states reached new heights, a considerable number of foreigners who lived in China were employed as government interpreters and were allowed to accompany Chinese officials on diplomatic missions.
In the 3,000 years from the Zhou dynasty to the present, the bread-and –butter of the Chinese translator?s work has always been in government and commerce. There are extant poetry translations dating back to at least the fourth century BC, but these early literary translations were mostly recorded as part of the experience of various diplomatic missions. There have been periods, however, when t ranslation played a crucial role in China?s cultural and social development, going far beyond the confines of government and commerce. The most significant of these periods relate to the translation of Buddhist scriptures, the work of Christian missionaries, the political and cultural events leading to the May fourth Movement, and the emergence of the People?s Republic of China and subsequent contact with European countries. But translation and interpreting have also had a role to play in China outside of such peak periods and, apart from the major languages involved in those periods, a significant number of Chinese books have been translated from the eleventh century onwards into such languages as Mongolian, Western Xia, Manchurian and
Japanese.
附录：
1．《越人歌》
原载西汉刘向（约公元前77年至前6年）著的《说苑》一书中的《善说》篇里.《善说》记述着春秋时代楚令尹鄂君子晰在游船上赞赏榜枻越人唱歌的生动故事。作者刘向在文中通过楚大夫庄辛之口，描绘了这场富丽豪华的舟游盛况之后，紧接着这样写道：“会钟鼓之音毕，榜枻越人拥楫而歌，歌辞曰：…滥兮抃草滥予？昌桓泽予？昌州州湛。州焉乎秦胥胥，缦予乎昭澶秦逾渗。惿随河湖?。鄂君子晰曰：…吾不知越歌，子试为我楚说之?。于是乃召越译。乃楚说之曰：…今夕何夕兮？寨洲中流。今日何日兮？得与王子同舟。蒙羞被好兮，不訾诟耻。心几顽而不绝兮，得知王子。山有林木兮木有枝。心悦君兮君不知。?于是鄂君晰乃＃修袂行而拥之，举绣被而复之。”
Song of the Yue
今夕何夕兮。
搴舟中流。
今日何日兮。
得与王子同舟。
(蒙羞被好兮，
不訾诟耻。
心几顽而不绝兮。得知王子。)
山有木兮木有枝。
心悦君兮君不知。③
今天是什么样的日子啊！我驾着小舟在长江上漂。
今天是什么样的日子啊！我竟然能与你在同一艘船
承蒙你看的起啊！不因为我是泛舟的身份而嫌弃我，甚至责骂我。
我的心里如此的紧张而停止不住，因为我居然看到了你！
山上有树木，而树上有树枝，（这人人都知道〉，
可是我这么喜欢你啊，你却不知。
II. Translation of Buddhist Scriptures
The first wave of translation activities in China came in the wake of the spread of Buddhism. By the mid second-century AD, the first Chinese translations of Buddhist sutras had been undertaken (though some sources put the year as early as AD 70). This marked the beginning of a massive translation movement, often sponsored by the government, which lasted for nine centuries. Given the time span and the number of translators involved, translation methods and approaches did not remain static; even the cultural and linguistic background of the translators changed considerably over the centuries.
The translation of Buddhist sutras from Sanskrit into Chinese can be divided roughly into three phases: Eastern Han Dynasty and the Three Kingdoms; Jin Dynasty and the Northern and Southern Dynasties; and Sui Dyansty, Tang dynasty and Northern Song dynasty.
During the first phase, the translators were monks from Central Asia and Xinjiang; the majority were respected for their religious knowledge, but their command of the Chinese language
was very poor. Monks like Parthamasiris from Parthia (the first translator of Buddhist sutras into Chinese), said to have achieved a fair command of Chinese not long after his arrival in the country, were few and far between. This linguistic disadvantage is reflected in the translations produced during this period: although the foreign monks had the assistance of their Chinese pupils or counterparts, many of the translations still read awkwardly. Moreover, a large number of the early Chinese Buddhist translations were not based on Indian texts, but were indirect rasnlations via sources in the monk-translator?s mother tongue.
The early translation method reflected the strength and weakness of these translators, as well as the emphasis placed on theological accuracy. Translation Forums, or yichang, were set up, with a highly revered Buddhist monk as Chief Translator (yizhu). The foreign monk?s task was that oof explaining in detail the precise meaning of the texts. Under the foreign monk were one or more Interpreters (duyu or chuanyu) conversant with the monk?s language; their task was to interpret the monks explication into Chinese. In the audience were scores, sometimes hundreds, of Chinese monks and lay scholars who recorded in not form the foreign the foreign monk?s explication. The Chinese translation was them compiled by the Recorder (bishou) –the person responsible for writing down in Interpreter?s words in Chinese. The process involved consulting not just the Recorder?s own notes, but also noted taken by others in the audience. The three steps of interpreting, recording and checking were the basis for all Translation Forum work. It is obvious that the forums were not only meant to produce Buddhist texts in Chinese, but were also a kind of intensive seminar on Buddhist sutras, and it was not unusual for the Chinese text and a detailed annotation to be produced simultaneously. Because of the strong theological emphasis, the foreign monk – despite his lace of knowledge of the target language – was always billed as the Translator, while the person who did the actual writing in Chinese was credited as Recorder.
附：
南北朝时，从事于翻译佛经已是政府的大事，往往拨一笔很大的欵子来工作。当时的翻译都是依敕举行，与三国时代由几个人的小规模的翻译大不相同。但是南北朝时的翻译工作的机构还不甚完备，隋唐以后，逐渐扩充，成为一个国立的庞大的分工合作的编译馆，那时称为“译场”。只是那时的译场是临时敕设的机构，如译某部经，或某一些经时，即设立，经译完后，即解散“译场”。“译场”中，各部门的人选是由国内大寺的名僧中选聘的，经籍译完，即分别遣回。今日的编译馆是一个固定的永久的机关，在里面工作的是政府的公务员，人才也不可能尽是天下之英彦，所以表现的成绩也大不相同了。
译场的组织极为庞大，有多至五六百人或近千人的。可惜详细情形现在已不能十分清楚。其译经的程序共分十部。每部各有主持人以司专责。十部的职掌分述如下:
（一）译主。即译场的主持人，也就是翻译的主持人。我们现在所见到的佛经所题某人译，其实译者不只此一人，只是单举译主一个人的姓名以明责任而已。译主须精通华梵文字，并须教理娴熟，戒行卓荦为众所钦服方可。遇有疑文歧义，尚须负责判定其得失以定取舍。工作时译主坐在译场的中间正面。
（二）证义。坐在译主的左边，与译主评量已译的意义与梵文有何不同，以便酌量修正。据说法藏大师，即因与玄奘的译文的意义有不同意的地方，辩论结果终不能相合。于是他退出了玄奘主持的译场。
（三）证文。坐在译主的右边，听译主高读梵文，以验其差误。证义是考验中译的文义是否妥当，护文是考验所译的原文是否有错误。原文若有错误，当然译文不能妥善。
（四）书字。根据梵文原本，写成中文，但仍是梵音。这一职司也称为“度语”。倘译主是外国人，而又不能十分通晓中文时，那末，书字一职绝不可少。
（五）笔受。翻梵音为中国的语言。如梵文称“纥里那野”，书字只写“纥里那野”四字，笔受即翻成中国的“心”字；书字只写“素怛览”，笔受即翻成中国的经卷的“经”字。
（六）缀文。因为西方的语言习惯与结构与中国不同，有些附属的句子，或形容字的次序与中国文法不同，所以有时需要把句子里面的排列次序颠倒，或是重新组织。譬如笔受写的是“照见五蕴彼自性空”。缀文即需改成“照见五蕴皆空”。
（七）参译。一方面校勘原文是否有误，一方面再由译文回证原文，反证二者是否完全相合。如果翻成中文再由中文翻回梵文时若不相合，即是翻译有了问题。
（八）刊定。刊削冗长，定取句义。因为梵文的组织或句法，容易使中国人觉得过分的重复，中国文字一向喜欢简洁，所以要在不影响原义的条件下，刊削冗长或重复的字句。
（九）润文。有时润文与刊定二人合作，或只设一人。刊定的工作多半是删削；润文的工作多半是增益。如心经中说:“色不异空。空不异色，…………是诸法空相，不生不减，不垢不净，不增不减，是故空中无色，无受想行识。”句中“是故”二字梵文所无，是加上去的。
（十）梵呗。用高声念经的调子把新译的经朗诵一遍，以验其是否顺口顺耳。因为佛经总是要人念诵的。
除了上述的十部，必须由僧众选拔外，尚有若干不限人数的僧众来听译主讲说新译的经，如有疑难，可以随时发问讨论，所以不论在教义方面，在文字方面，若有一字的不妥，不但通不过这十重关卡，即使这十个人一时有所忽略，也很难逃过几百人听众的讨论和辩难。同时朝廷为了郑重这种事业，还要派钦命大臣在译场作监护大使，有时在开始翻经的第一天，皇帝还亲自到译场担在“笔受”的工作。以隋唐时代中国人力财力之盛，国内局面安定统一，国君敕集海内第一流的人才参加翻译的工作，当然所翻的经本质与量均超过前代远甚。
The second phase of sutra translation was marked by the officiation of prominent foreign monks (some directly from the Indian subcontinent ) who had learned Chinese, and who were thus able to deliver a verbal Chinese translation of the texts in the translation Forum without the assistance of an interpreter. Their verbal translations were put into writing by the Recorder, who then checked the written texts directly with the monk-translator. One of the most respected and productive monk translators was Kuramajiva, who rendered over 300 volumes into Chinese. It was also after the arrival of Kuramajiva in China that detailed records were kept of the number of participants in the Translation Forums. The scale of forums presided over by Kuramajiva was particularly grand, frequently numbering over 3,000 participants; the norm for attendance at forums held by other monks seems to have been in the hundreds rather than thousands. Not every
foreign monk active in this period, however, had mastered the Chinese language; some still relied completely on interpreters during forum sessions. Moreover, one cannot presume the existence of a written text as a basis for translation. Buddhist sutras were often learned verbally and memorized by the monks, who frist recited the sutras in Sanskrit in the T4ranslation forum, and then proceeded to translate and interpret it in Chinese. In such cases, a Sanskrit version was recorded during the same forum as the Chinese version.
The third phase of sutra translation showed a marked departure from previous practices in that the processes of theological explication and translation became separated. The size of Translation Forums was reduced dramatically –normally no more than three dozen monks ere involved. This is true al all forums held from the late sixth century onwards, including those presided over by the most prolific monk-translator in Chinese history, Xuan Zang, a Chinese monk famous for his pilgrimage to India, who rendered over 1,300 volumes of sutras into Chinese. One major reason for the new translation practice was the increased linguistic and theological expertise of Chinese monks. Whereas almost anyone could join the old-style Translation Forums, the third-phase forums were highly selective: only monks or lay officials with special abilities were allowed to take part; all except those directly involved in the translation work were forbidden to enter the forum premises. Each participant was assigned a special duty, and the number of specialized posts increased to nine. Of these, the Polisher (runwen) was usually a government official noted for his literary ability; other posts were normally filled by monks. In the Song Dynasty, the government at one point established a Sanskrit school, recruiting some dozen pupils from various monasteries with the intention of fostering a new generation of Buddhist translators. However, the decline of Buddhism in India as well as a change in government policy led to a rapid decline in Buddhist translation activities towards the 1050s. the days of the Translation forums were over, and the Buddhist translations done after this period were the works of individuals rather than the collective efforts of a unique translation establishment.
Sutra translation provided a fertile ground for the practice and discussion of different translation approaches. Generally speaking, translations produced in the first phase were word-for-word renderings adhering closely to source-language syntax. This was probably due not only to the lack of bilingual ability amongst the forum participants, but also to a belief that the sacred words of the enlightened should not be tampered with. In addition to contorted target-language syntax, transliteration was used very liberally, with the result that the translation were fairly incomprehensible to anyone without a theological grounding. The second phase saw an obvious swing towards what many contemporary Chinese scholars call yiyi (free translation, for lack of a better term). Syntactic inversions were smoothed out according to target language usage, and the drafts were polished to give them a high literary quality. Kumarajiva was credited as a pioneer of this approach. In extreme cases, the polishing might have gone too far, and there are extant discussion of how this affected the original message. During the third phase, the approach to translation was to a great extent dominate by Xuan Zang, who had an excellent command of both Sanskrit and Chinese, and who advocated that attention should be paid to the style of the original text: literary polishing was not to be applied to simple and plain source texts. He also set down rules governing the use of transliteration, and these were adopted by many of his successors.
III．The Critical Factors for the Propagation of Buddhism in Ancient China
Buddhism started in late Han Dynasty in 25 A.D. in China, but advanced enormously in the Period of Disunity (also known as the Period of North and South Dynasties) in 220-589 A.D. It reached its golden age during Tang Dynasty (618-807 A.D.) which followed the Sui Dynasty (581-618 A.D.) when China was once again united under a single imperial regime. It is interesting to note that, strictly speaking, there had no proper religion originated from China, though China has had its own brilliant culture in philosophy, arts, etc for over four thousand years. It may be one of the significant differences between the Chinese culture and the western one.
However, the development of Buddhism in China cannot be accomplished without the emergence of the following:
1.the development of Sangha system,
2.the translation of Buddhist scriptures.
The Development of Sangha System
Sangha is one of the Three Jewels in Buddhism. In early Chinese Buddhism, people claimed themselves to be Buddhists without taking refuge officially or taking precepts at their own discretion without abiding by the strict Buddhist Vinaya. In the monasteries, there were no unified rules for the monks and the nuns to follow. The way of life and the clothing or ordained monks had not previously been different from those layman.
Not until the beginning of 4th century, a great master called Tao-an (312-385 AD) (rendered the greatest service to Chinese Buddhism by establishing the first native Sangha in China.
The effects of Tao-an's activities extended to many areas of Chinese Buddhism. For instance, he compiled a full and complete precepts and monastic rules with reference to the Vinaya. He introduced prescribed garments for monks and set the precepts and regulations in order to make the way of life of Chinese monks the same as that of monks in India. He gained many disciples and followers under those new disciplines and taught true Buddhism. He sent them to preach Buddhism throughout China.
The present tradition that all ordained Chinese monks and nuns have to change their surname to "Shih" (i.e. the first syllable of the name of the Buddha's clan, Shakya) was insisted and advocated by Master Tao-an.
Again, with the effort of the great Master Tao-an, a comprehensive catalogue recording all the sutras and scriptures that had been translated into Chinese was compiled in 374 A.D. He and his followers collected five to six hundred volumes of sutras and scriptures. He edited and published the catalogue, the first of its kind. Though the catalogue was no longer transmitted in its entirety, most of its contents were found in earliest extant catalogue, compiled by Master Seng-yu (445-518 A.D.) in early 500 A.D.
Tao-an also gave new titles that reflected their context to the untitled sutras. He also wrote preface for the translated sutras, through he was not a translator. However, he recruited and trained many outstanding scholars to translate Buddhist sutras. He and his followers translated a considerable number of new sutras, such as Madhyama-agama, i.e. Middle-length Sayings [中阿含經], Ekottara-agama, i.e. Gradual Sayings [增一阿含經], and Vinaya-pitaka, i.e. Ordinance Basket.
As he had strong desire to clarify the correct meanings of the Buddhist teachings, he sent his disciples to invite the most famous scholar and translator at his time, called Kumarajiva in Central Asia to China. Unfortunately, Kumarajiva arrived at China until 16 years after Tao-an's death.
The Translation of Buddhist Scriptures
Dharma is another one of the Three Jewels in Buddhism. Buddhist scriptures were initially translated into Chinese in later Han Dynasty around 100 A.D. by Kashyapamatanga and Dharmaraksha. Since Buddhism was an Indian religion, it reflected the Indian philosophy and culture, and also the way of Indian thinking and expressing. It has no doubt that Chinese had difficulty to understand the Buddhist doctrines and terminology and comprehend the exact meanings and the concepts of Buddhism. It was also not difficult to imagine how hard the Chinese to make their effort in translating the Buddhist scriptures, though they were keen to study. Therefore, to start with, they read primarily the general moral teachings and stories without any technical terms nor theoretical doctrine. Those simple teachings and stories, presented in ordinary languages, were comprehensible, interesting and useful, such as "the Sutra of Forty-two Chapters", "Jataka" (i.e. birth story), "Avadana" (i.e. stories), "Dharmapada" (i.e. ethical story teaching), etc.
There was an attempt that Chinese Buddhists used their own philosophical and social terminologies to interpret the expounded and sophisticated doctrines in Buddhism, so that it was more comprehensible to their countryman. However, distortion was inevitable if Buddhist teachings were explained by traditional Taoist philosophical terms.
Another problem was the confusion and inadequacy of the original texts of Buddhist scriptures. The majority of the Buddhist scriptures in Sanskrit was brought to China via the Silk Road, though some of them were shipped from India and Sri Lanka by sea.
In the mid third century, some Chinese religious scholars, like Chu Shih-hsing left for India seeking for easier version of the sutras and Buddhist scriptures.
Lastly, the patronage of the emperors and the nobles was also imperative for the success of the translation works in Chinese Buddhism. There were special bureaus operated by the government in a large scale, where hundreds or even over a thousand qualified scholars were designated to carry out the huge task of translating Buddhist sutras. They were required, of course, to have excellent understanding in Buddhism, and be proficient in both Chinese and Sanskrit languages. They set very strict rules and codes for translation, to ensure accuracy and consistency. That is why some Buddhist scriptures are extant in Chinese only, as the original texts in Sanskrit or Bali and were no longer used, lost or destroyed.
对翻译中异化法与归化法的正确认识 班级：外语学院、075班 学号：074050143 姓名：张学美 摘要：运用异化与归化翻译方法,不仅是为了让读者了解作品的内容,也能让读者通过阅读译作,了解另一种全新的文化,因为进行文化交流才是翻译的根本任务。从文化的角度考虑,采用异化法与归化法,不仅能使译文更加完美,更能使不懂外语的人们通过阅读译文,了解另一种文化,促进各民族人们之间的交流与理解。翻译不仅是语言符号的转换,更是跨文化的交流。有时,从语言的角度所作出的译文可能远不及从文化的角度所作出的译文完美。本文从翻译策略的角度，分别从不同时期来说明人们对异化法与归化法的认识和运用。 关键词:文学翻译；翻译策略；异化；归化；辩证统一 一直以来,无论是在我国还是在西方,直译(literal translation)与意译(liberal translation)是两种在实践中运用最多,也是被讨论研究最多的方法。1995年,美籍意大利学者劳伦斯-韦努蒂(Lawrence Venuti)提出了归化(domestication)与异化(foreignization)之说,将有关直译与意译的争辩转向了对于归化与异化的思考。归化与异化之争是直译与意译之争的延伸,是两对不能等同的概念。直译和意译主要集中于语言层面,而异化和归化则突破语言的范畴,将视野扩展到语言、文化、思维、美学等更多更广阔的领域。 一、归化翻译法 Lawrwnce Venuti对归化的定义是,遵守译入语语言文化和当前的主流价值观,对原文采用保守的同化手段,使其迎合本土的典律,出版潮流和政治潮流。采用归化方法就是尽可能不去打扰读者,而让作者向读者靠拢(the translator leaves the reader in peace, as much as possible, and moves the author towards him)。归化翻译法的目的在于向读者传递原作的基本精神和语义内容,不在于语言形式或个别细节的一一再现。它的优点在于其流利通顺的语言易为读者所接受,译文不会对读者造成理解上的障碍,其缺点则是译作往往仅停留在内容、情节或主要精神意旨方面,而无法进入沉淀在语言内核的文化本质深处。 有时归化翻译法的采用也是出于一种不得已,翻译活动不是在真空中进行的,它受源语文化和译语文化两种不同文化语境的制约,还要考虑到两种文化之间的
·PC：个人计算机Personal Computer ·CPU：中央处理器Central Processing Unit ·CPU Fan：中央处理器的“散热器”(Fan) ·MB：主机板MotherBoard ·RAM：内存Random Access Memory，以PC-代号划分规格，如PC-133，PC-1066，PC-2700 ·HDD：硬盘Hard Disk Drive ·FDD：软盘Floopy Disk Drive ·CD-ROM：光驱Compact Disk Read Only Memory ·DVD-ROM：DVD光驱Digital Versatile Disk Read Only Memory ·CD-RW：刻录机Compact Disk ReWriter ·VGA：显示卡(显示卡正式用语应为Display Card) ·AUD：声卡(声卡正式用语应为Sound Card) ·LAN：网卡(网卡正式用语应为Network Card) ·MODM：数据卡或调制解调器Modem ·HUB：集线器
·WebCam：网络摄影机 ·Capture：影音采集卡 ·Case：机箱 ·Power：电源 ·Moniter：屏幕，CRT为显像管屏幕，LCD为液晶屏幕 ·USB：通用串行总线Universal Serial Bus，用来连接外围装置·IEEE1394：新的高速序列总线规格Institute of Electrical and Electronic Engineers ·Mouse：鼠标，常见接口规格为PS/2与USB ·KB：键盘，常见接口规格为PS/2与USB ·Speaker：喇叭 ·Printer：打印机 ·Scanner：扫描仪 ·UPS：不断电系统 ·IDE：指IDE接口规格Integrated Device Electronics，IDE接口装置泛指采用IDE接口的各种设备
人教版新起点小学英语词汇总 一年级上（没有分单元） book书ruler尺子pencil铅笔eraser橡皮pencil case 铅笔盒 backpack书包school学校 eye眼睛hand手ear耳朵mouth嘴nose鼻子foot(feet)脚 face脸leg腿arm手臂 cat猫bird鸟rabbit兔dog狗chicken鸡duck鸭 monkey猴子tiger虎panda熊猫elephant 大象fish鱼 one一two二three三four四five五six六 seven七eight八nine九ten十 red红色(的) yellow黄色(的) purple紫色(的) brown棕色(的) orange橙色(的) white白色(的) green绿色(的) pink粉红色(的) blue蓝色(的) black黑色(的) apple苹果banana香蕉peach桃melon瓜 pear梨orange橙子grape葡萄strawberry草莓pineapple菠萝 一年级下 Unit9 classroom 教室door门window窗户blackboard黑板wall 墙desk 桌子chair 椅子boy 男孩girl 女孩in 里面on 上面under下面where哪里 unit 10 room房间closet衣柜telephone电话computer 电脑TV 电视bed 床picture图片table餐桌lamp台灯armchair 沙发behind后面next to旁边 Unit 11 Toys玩具plane飞机boat船train火车ball球teddy bear玩具熊 bus公交车Car小汽车doll玩具娃娃pinwheel风车box盒子 Unit 13 Shapes图形circle圆形triangle三角形rectangle长方形square 正方形 eleven 11 twelve12 Thirteen13 fourteen14 fifteen15 sixteen16 seventeen17 eighteen18 nineteen19 twenty20 Unit 14 Clothes衣服T-shirt T恤衫pants 裤子shorts短裤jacket 夹克 Sweater毛衣skirt短裙dress连衣裙shoe鞋子sock袜子 Unit 15 Food食物drink 饮料rice 米饭noodles面条jiaozi 饺子tofu豆腐Vegetables蔬菜meat牛肉fish 鱼肉chicken鸡肉bread 面包 milk牛奶ice cream冰激凌juice果汁egg鸡蛋
单元教材分析： 第一单元主要学习关于教室的3个单词desk, chair, blackboard ,三个表达位置的词汇：in, on, under;以及询问和表达位置的功能句：Where is…？It'under/ in/ on…。本单元是学生开学后的第一单元，与学生生活实际紧密联系，学习教室有关的物品名称，易于学生接受，容简单实用，易于教师操练。本单元为下个单元Room做了很好的铺垫，由教室到房间，使得下一步的学习变的简单，过度自然。 单元教学目标： 1、语言技能目标 (1)能够听懂、会说与教室有关的三个词汇：chair, desk, blackboard，以及三个表达位置的词汇：under/ in/ on。 (2)能够听懂、会说有关询问和表达位置的功能句：Where is…？It'under/ in/ on…，并能在恰当的情境中初步运用。 (3)能够听懂简短的课堂指令语，女口：Put your ... in/on/under ...等，并作出相应的反应。 (4)能够借助日常生活图片识别、会说大写英文字母A、B、C、D。 2、情感目标 (1)能够跟随录音大胆模仿说唱歌曲和歌谣。 (2)能够对英语学习保持兴趣，并积极参与课堂上组织的各种活动；能做到有序参与，积极使用英语。 (3)能够在活动中逐步养成爱护教室的课桌椅和学习用品的习惯。 单元教学重点：与教室有关的3个词汇：desk, chair, blackboard ;三个表达物品位置的介词：under / in / on 。 单元教学难点：句型Where is…？It's…的使用。 单元课时安排：五课时 第一课时 教学目标： 能够在适当场景下听懂、说出与教室有关的三个词汇：blackboard，desk，chair;以及三个表达位置的词汇：in, on, un der. 教学重难点： 能听懂、说出与教室有关的三个单词：blackboard，desk，chair；以及三个
一年级下册英语录音内容 新起点一年级下册课文录音材料 49 A项：In my classroom I can see, A desk, a chair, For you and me. In my classroom I can see, A window, a door, For you and me. In my classroom I can see, A wall, a blackboard, For you and me. 50 A项：CHANT Where’s Angel?Whe re’s Angel? She’s in the pencil case. Where’s Angel?Where’s Angel? She’s on the pencil case. Where’s Angel ?Where’s Angel? She’s under the pencil case.Oh, oh! Lily: Under the desk? B and G: No! Lily: Under the chair? B and G: No! Lily: In the desk? B and G: Yes! 51 A项Where is the blue ruler? Blue ruler? Blue ruler? Where is the blue ruler? It’s under the desk. Where is the red star? red star? red star? Where is the red star? It’s on the wall. Where is the black pencil? Black pencil? Black pencil? Where is the bl ack pencil? It’s in the pencil case. Bill: Where is the blue ruler? Lily: It’s under your desk, 52 A项: Put the pencil in the pencil case. Put the ruler in the pencil case. Put the eraser in the pencil case. Put the pencil case in the backpack.
Unit 1 Unit 1 My neighbourhood Excuse me. Where is the hospital? 不好意思。医院在哪里？ Go straight. It's on your right. 直走。在你右手边。 It's next to the restaurant. 紧挨餐厅。 Excuse me. How can I get to the post office? 不好意思。请问怎么去邮局？ Go straight and turn left at the first crossroads. 直走，在第一个十字路口左转。It's between the bookshop and the grocery. 它在书店和杂货店之间。Lesson 1 第一课 A Look, Listen and repeat. 看，听并重复。 restaurant 餐馆 post office 邮局 bank 银行 grocery 食品杂货店 across from 对面 next to 紧邻 between 在……之间 Yaoyao's aunt comes to vist her family. 瑶瑶的阿姨来她家做客。
Yaoyao is showing her around the neighbourhood. 瑶瑶带着她参观街坊。"Look, this is a post office. Our school is next to it." “看，这有一间邮局。我们学校在它旁边。” "Oh, I see. What's that?" "哦，我看到啦。那是什么？” "That's a restaurant. We can eat Beijing duck there. “那是一家餐厅。我们可以在那吃北京烤鸭。" We often have a grocery in the neibourhood. 我们小区还有一间杂货店。 It's across from the park. 就在公园对面。 Mum often buys fruit and vegetables there." 妈妈总在那买水果和蔬菜。” "I want to buy some gifts. Is there a supermarket here?" “我想买一些礼物。这有超市吗？” "Yes, of course. It is between the bank and the park." “当然。就在银行和公园中间。” B Look and say. 看和说。 Where is the bank?银行在哪里 It's between the supermarket and Sunday Park.在超市和周日公园中间。 Lesson 2 第二课 A Look, listen and repeat. 看，听并重复。 turn left 向左转 go straight 直行
“异化”与“归化”之间的关系并评述 1、什么是归化与异化 归化”与“异化”是翻译中常面临的两种选择。钱锺书相应地称这两种情形叫“汉化”与“欧化”。A．归化 所谓“归化”（domestication 或target-language-orientedness），是指在翻译过程中尽可能用本民族的方式去表现外来的作品；归化翻译法旨在尽量减少译文中的异国情调，为目的语读者提供一种自然流畅的译文。Venuti 认为，归化法源于这一著名翻译论说，“尽量不干扰读者，请作者向读者靠近” 归化翻译法通常包含以下几个步骤：（1）谨慎地选择适合于归化翻译的文本；（2）有意识地采取一种自然流畅的目的语文体；（3）把译文调整成目的语篇体裁；（4）插入解释性资料；（5）删去原文中的实观材料；（6）调协译文和原文中的观念与特征。 B．“异化”（foreignization或source-language-orientedness）则相反，认为既然是翻译，就得译出外国的味儿。异化是根据既定的语法规则按字面意思将和源语文化紧密相连的短语或句子译成目标语。例如，将“九牛二虎之力”译为“the strength of nine bulls and two tigers”。异化能够很好地保留和传递原文的文化内涵，使译文具有异国情调，有利于各国文化的交流。但对于不熟悉源语及其文化的读者来说，存在一定的理解困难。随着各国文化交流愈来愈紧密，原先对于目标语读者很陌生的词句也会变得越来越普遍，即异化的程度会逐步降低。 Rome was not built in a day. 归化:冰冻三尺,非一日之寒. 异化:罗马不是一天建成的. 冰冻三尺,非一日之寒 异化:Rome was not built in a day. 归化:the thick ice is not formed in a day. 2、归化异化与直译意译 归化和异化，一个要求“接近读者”，一个要求“接近作者”，具有较强的界定性；相比之下，直译和意译则比较偏重“形式”上的自由与不自由。有的文中把归化等同于意译，异化等同于直译，这样做其实不够科学。归化和异化其实是在忠实地传达原作“说了什么”的基础之上，对是否尽可能展示原作是“怎么说”，是否最大限度地再现原作在语言文化上的特有风味上采取的不同态度。两对术语相比，归化和异化更多地是有关文化的问题，即是否要保持原作洋味的问题。 3、不同层面上的归化与异化 1、句式 翻译中“归化”表现在把原文的句式（syntactical structure）按照中文的习惯句式译出。
学电脑必懂的53个英文单词和缩写（我不信你都认识） 潜龙飞天发表于2010年06月28日 09:36 阅读(1) 评论(0) 分类：个人日记 举报 PC：个人计算机Personal Computer ·CPU：中央处理器Central Processing Unit ·CPU Fan：中央处理器的“散热器”(Fan) ·MB：主机板MotherBoard ·RAM：内存Random Access Memory，以PC-代号划分规格，如PC-133，PC-1066，PC-2700 ·HDD：硬盘Hard Disk Drive ·FDD：软盘Floopy Disk Drive ·CD-ROM：光驱Compact Disk Read Only Memory ·DVD-ROM：DVD光驱Digital Versatile Disk Read Only Memory ·CD-RW：刻录机Compact Disk ReWriter ·VGA：显示卡(显示卡正式用语应为Display Card) ·AUD：声卡(声卡正式用语应为Sound Card) ·LAN：网卡(网卡正式用语应为Network Card) ·MODM：数据卡或调制解调器Modem ·HUB：集线器
·WebCam：网络摄影机 ·Capture：影音采集卡 ·Case：机箱 ·Power：电源 ·Moniter：屏幕，CRT为显像管屏幕，LCD为液晶屏幕 ·USB：通用串行总线Universal Serial Bus，用来连接外围装置 ·IEEE1394：新的高速序列总线规格Institute of Electrical Ａnd Electronic Engineers ·Mouse：鼠标，常见接口规格为PS/2与USB ·KB：键盘，常见接口规格为PS/2与USB ·Speaker：喇叭 ·Printer：打印机 ·Scanner：扫描仪 ·UPS：不断电系统 ·IDE：指IDE接口规格Integrated Device Electronics，IDE接口装置泛指采用IDE接口的各种设备 ·SCSI：指SCSI接口规格Small Computer System Interface，SCSI 接口装置泛指采用SCSI接口的各种设备 ·GHz：(中央处理器运算速度达)Gega赫兹/每秒 ·FSB：指“前端总线(Front Side Bus)”频率，以MHz为单位 ·ATA：指硬盘传输速率ATAttachment，ATA-133表示传输速率为133MB/sec
人教版新起点一年级上册单词表Unit 1 book 书，书本 ruler 尺子 pencil 铅笔 schoolbag 书包 teacher 教师 I 我 have 有 a/an 一（个） Unit 2 face 脸 ear 耳朵 eye 眼睛 nose 鼻子 mouth 嘴巴 this 这（个） is 是 my 我的 Unit 3 dog 狗 bird 鸟 tiger 老虎 monkey 猴子 cat 猫 what 什么 it 它 Unit 4 one 一 two 二 three 三 four 四 five 五 six 六seven 七 eight 八 nine 九 ten 十 how 多少 many 多的，许多的 are 是 there （代替主语） Unit 5 black 黑色；黑色的 yellow 黄色；黄色的 blue 蓝色；蓝色的 red 红色；红色的 green 绿色；绿色的 colour 颜色 Unit 6 apple 苹果 pear 梨 banana 香蕉 orange 柑橘；橙 do （助动词） you 你；你们 like 喜欢；喜爱 yes 是，是的 no 不，不是 人教版新起点一年级下册单词表Unit 1 chair 椅子 desk 书桌，写字台blackboard 黑板 on在……上 under 在……下面/下方 in在……里面 where 在哪里
the 放在名词前，特指人、事或物Unit 2 light 灯 bed 床 door 门，出入口 box 箱子，盒子 near 靠近，接近 behind 在...背后 Unit 3 plane 飞机 ball 球 doll 玩偶，玩具娃娃 train 列车，火车 car 小汽车，轿车 bear 玩具熊，熊 can 可以，能够 sure 当然 sorry 对不起，抱歉 Unit 4 rice 米饭，米 noodles 面条 vegetable 蔬菜 fish 鱼肉，鱼 chicken 鸡肉，鸡 egg 鸡蛋 hungry 饥饿的 want 要，想要 and 和 Unit 5 juice 果汁，蔬菜汁 tea 茶，茶叶 milk 奶，牛奶 water 水 thirsty 口渴的thanks 感谢 Unit 6 shirt 衬衫 T-shirt T恤衫，短袖圆领衬衫skirt 裙子 dress 连衣裙，套裙 socks 短袜 shorts 短裤 your 你的，你们的 人教版新起点二年级上册单词表Unit 1 father 父亲 mother 母亲 brother 兄；弟 sister 姐；妹grandmother （外）祖母grandfather （外）祖父 who 谁 he 他 she 她 Unit 2 classmate 同班同学 friend 朋友 woman 女人 girl 女孩 man 男人 boy 男孩 look 看；瞧 his 他的 name 名字 her 她的 or 还是 Unit 3
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翻译的归化与异化 作者：熊启煦 作者单位：西南民族大学,四川,成都,610041 刊名： 西南民族大学学报（人文社科版） 英文刊名：JOURNAL OF SOUTHWEST UNIVERSITY FOR NATIONALITIES（HUMANITIES AND SOCIAL SCIENCE） 年，卷(期)：2005,26(8) 被引用次数：14次 参考文献(3条) 1.鲁迅且介亭杂文二集·题未定草 2.刘英凯归化--翻译的歧路 3.钱钟书林纾的翻译 引证文献(15条) 1.郭锋一小议英语翻译当中的信达雅[期刊论文]-青春岁月 2011(4) 2.许丽红论汉英语言中的文化差异与翻译策略[期刊论文]-考试周刊 2010(7) 3.王笑东浅谈汉英语言中的差异与翻译方法[期刊论文]-中国校外教育（理论） 2010(6) 4.王宁中西语言中的文化差异与翻译[期刊论文]-中国科技纵横 2010(12) 5.鲍勤.陈利平英语隐喻类型及翻译策略[期刊论文]-云南农业大学学报(社会科学版) 2010(2) 6.罗琴.宋海林浅谈汉英语言中的文化差异及翻译策略[期刊论文]-内江师范学院学报 2010(z2) 7.白蓝跨文化视野下文学作品的英译策略[期刊论文]-湖南社会科学 2009(5) 8.王梦颖探析汉英语言中的文化差异与翻译策略[期刊论文]-中国校外教育（理论） 2009(8) 9.常晖英汉成语跨文化翻译策略[期刊论文]-河北理工大学学报（社会科学版） 2009(1) 10.常晖对翻译文化建构的几点思考[期刊论文]-牡丹江师范学院学报（哲学社会科学版） 2009(4) 11.常晖认知——功能视角下隐喻的汉译策略[期刊论文]-外语与外语教学 2008(11) 12.赵勇刚汉英语言中的文化差异与翻译策略[期刊论文]-时代文学 2008(6) 13.常晖.胡渝镛从文化角度看文学作品的翻译[期刊论文]-重庆工学院学报(社会科学版) 2008(7) 14.曾凤英从文化认知的视角谈英语隐喻的翻译[期刊论文]-各界 2007(6) 15.罗琴.宋海林浅谈汉英语言中的文化差异及翻译策略[期刊论文]-内江师范学院学报 2010(z2) 本文链接：https://www.doczj.com/doc/0d13336839.html,/Periodical_xnmzxyxb-zxshkxb200508090.aspx
使用电脑必懂的53个英文单词和缩写
使用电脑必懂的53个英文单词和缩写 ·PC：个人计算机Personal Computer ·CPU：中央处理器Central Processing Unit ·CPU Fan：中央处理器的“散热器”(Fan) ·MB：主机板MotherBoard ·RAM：内存Random Access Memory，以PC-代号划分规格，如PC-133，PC-1066，PC-2700 ·HDD：硬盘Hard Disk Drive ·FDD：软盘Floopy Disk Drive ·CD-ROM：光驱Compact Disk Read Only Memory ·DVD-ROM：DVD光驱Digital Versatile Disk Read Only Memory ·CD-RW：刻录机Compact Disk ReWriter ·VGA：显示卡(显示卡正式用语应为Display Card) ·AUD：声卡(声卡正式用语应为Sound Card) ·LAN：网卡(网卡正式用语应为Network Card) ·MODM：数据卡或调制解调器Modem ·HUB：集线器 ·WebCam：网络摄影机 ·Capture：影音采集卡 ·Case：机箱 ·Power：电源
·Moniter：屏幕，CRT为显像管屏幕，LCD为液晶屏幕 ·USB：通用串行总线Universal Serial Bus，用来连接外围装置·IEEE1394：新的高速序列总线规格Institute of Electrical Ａnd Electronic Engineers ·Mouse：鼠标，常见接口规格为PS/2与USB ·KB：键盘，常见接口规格为PS/2与USB ·Speaker：喇叭 ·Printer：打印机 ·Scanner：扫描仪 ·UPS：不断电系统 ·IDE：指IDE接口规格Integrated Device Electronics，IDE接口装置泛指采用IDE接口的各种设备 ·SCSI：指SCSI接口规格Small Computer System Interface，SCSI接口装置泛指采用SCSI接口的各种设备 ·GHz：(中央处理器运算速度达)Gega赫兹/每秒 ·FSB：指“前端总线(Front Side Bus)”频率，以MHz为单位·ATA：指硬盘传输速率AT Attachment，ATA-133表示传输速率为133MB/sec ·AGP：显示总线Accelerated Graphics Port，以2X，4X，8X表示传输频宽模式 ·PCI：外围装置连接端口Peripheral Component Interconnect ·ATX：指目前电源供应器的规格，也指主机板标准大小尺寸·BIOS：硬件(输入/输出)基本设置程序Basic Input Output System
人教版新起点英语一年级下册全册教案 (最新) Unit 1 Classroom 单元教材分析： 第一单元主要学习关于教室的3个单词desk,chair,blackboard,三个表达位置的词汇：in, on, under；以及询问和表达位置的功能句：Where is …? It’s under/ in/ on…。本单元是学生开学后的第一单元,与学生生活实际紧密联系,学习教室有关的物品名称,易于学生接受,内容简单实用,易于教师操练。本单元为下个单元Room 做了很好的铺垫,由教室到房间,使得下一步的学习变的简单,过度自然。 单元教学目标： 1、语言技能目标 （1）能够听懂、会说与教室有关的三个词汇：chair, desk, blackboard,以及三个表达位置的词汇：under/ in/ on。 （2）能够听懂、会说有关询问和表达位置的功能句：Where is…? It’s under/ in/ on…,并能在恰当的情境中初步运用。 （3）能够听懂简短的课堂指令语, 如：Put your ... in/on/under ...等,并作出相应的反应。 （4）能够借助日常生活图片识别、会说大写英文字母A、B、C、D。 2、情感目标 （1）能够跟随录音大胆模仿说唱歌曲和歌谣。 （2）能够对英语学习保持兴趣,并积极参与课堂上组织的各种活动；能做到有序参与,积极使用英语。 （3）能够在活动中逐步养成爱护教室的课桌椅和学习用品的习惯。 单元教学重点：与教室有关的3个词汇：desk, chair, blackboard；三个表达物品位置的介词：under / in / on。 单元教学难点：句型Where is …? It’s …的使用。 单元课时安排：五课时 第一课时 教学目标： 能够在适当场景下听懂、说出与教室有关的三个词汇：blackboard,desk,chair；以及三个表达位置的词汇：in, on, under. 教学重难点： 能听懂、说出与教室有关的三个单词：blackboard,desk,chair；以及三个表达位置的词汇：in, on, under。 教学准备：课件 教学时间：年月日 教学过程： 一、热身 教师发出指令,请学生听指令完成任务,如：Show me your ruler / book.等。
周次时间教学内容备注 1 3月1- 2 Unit 1 My Neighbourhood 2 5-9 Unit 1 My Neighbourhood 3 12-16 Unit 2 Cities 4 19-23 Unit 2 Cities 5 26-30 Unit 3 Travel 6 4月2-6 Unit 3 Travel 7 9-13 Revision 1 8 16-20 Review the words 9 23-27 Unit 4 Hobbies 10 30-4 Unit 4 Hobbies 11 5月7-11 Unit 5 Free Time 12 14-18 Unit 5 Free Time 13 21-25 Unit 6 Countries 14 28-1 Unit 6 Countries 15 6月4-8 Review the words
16 11-15 Revision 2 17 18-22 Revision 18 25-29 19 7月2-6 20 9-13 Unit1 单元教学目标 一、语言技能目标 第一层次： 1. 能够听懂、会说restaurant, post office, bank, grocery, crossroads 等表示场所和地理位置的词汇.以及across from, next to, between等表示方 位的词汇和turn left, turn right, go straight等表示行进方向的词汇；能 够根据语境恰当使用.并能借助拼读规律认读和识记生词. 2. 能够听懂、会说用来问路和指路的功能句：How can I get to …? Go straight and turn left at the first crossroads. It’s between…能够 在情境中初步口头运用这些功能句. 3. 能够读懂有关路线描述的文段.从中提取关键信息.并写出问路与指路的句子. 4. 能够比较流利地朗读文段. 5. 能够借助熟悉的已学单词感知字母组合ai和ay的发音规律.借助图片理解 生词的词义.并利用该规律拼读生词.进而基本能做到“听词能写.见词能读”. 第二层次： 1. 能够借助图片读懂街区中常见公共场所的介绍.并模仿范例进行小制作. 2. 能够学唱与本单元话题相关的歌曲. 3. 能够借助图片和其他阅读策略读懂Story Time的故事.完成故事后的画路线 图的活动.并能有感情地朗读故事.
翻译作业10 Nov 15 一、请按归化法(Domestication)翻译下列习语。 Kill two birds with one stone a wolf in sheep’s clothing strike while the iron is hot. go through fire and water add fuel to the flames / pour oil on the flames spring up like mushrooms every dog has his day keep one’s head above water live a dog’s life as poor as a church mouse a lucky dog an ass in a lion’s skin a wolf in sheep’s clothing Love me, love my dog. a lion in the way lick one’s boots as timid as a hare at a stone’s throw as stupid as a goose wet like a drown rat as dumb as an oyster lead a dog’s life talk horse One boy is a boy, two boys half a boy, and three boys nobody. Man proposes, God disposes. Cry up wine and sell vinegar (cry up, to praise; extol: to cry up one's profession) Once bitten, twice shy. An hour in the morning is worth two in the evening． New booms sweep clean. take French leave seek a hare in a hen’s nest have an old head on young shoulder Justice has long arms You can’t teach an old dog Rome was not built in a day. He that lives with cripples learns to limp. Everybody’s business is nobody’s business. The more you get, the more you want. 二、请按异化法(foreignization)翻译下列习语。 Kill two birds with one stone a wolf in sheep’s clothing
Unit 1 Lesson 1 This is the first lesson in this first unit. The main topic is the daily expression the primary student would use during the period of school, so improving the students’ abilities of the daily conversation is very important. 【知识目标】 Key vocabulary: book, ruler, pencil, eraser, pen, pencil, book, ruler, schoolbag Key structures: Show me your … I’m… 【能力目标】 To understand the language of class instruction, such as: stand up 【情感目标】 Cultivate students' interest in English activities 【教学重点】 Students can understand, speak, read and write vocabulary: Tomato, potato, candy, bag Students can understand and speak the following sentences: Show me your (book). Here it is. 【教学难点】 Learn self introduction and Good morning pronunciation. The consolidation of classroom discipline. Teaching recordings, pictures, word cards, teaching pictures and PPT courseware. Step 1. Warm Up
Unit 1 In China Lesson 1 世界上有许多美丽的国家，其中我们伟大的祖国中国他屹立在世界的东方，她是一位美丽善良的母亲。 在这辽阔的国土上有着神奇的景观，山川与河流，还有一群勤劳美丽而善良的民族。那么，就让我们一起更加真切地了解认识我们的祖国吧。 【知识目标】 1. Be able to listen and read the words and dialogues: morning tea, 早茶 soup 汤; the Potala Palace, 布达拉宫；the Summer Palace, 颐和园； the Terracotta Army 兵马俑。能够运用已学功能句操练本课新学词汇。 2. Be able to ask and answer questions. 【能力目标】 对听说读写能力都要有意识地发展锻炼，学生能够掌握重点单词的读写及其对应含义，这也有助于自然地学习英语句型。What did you go on your summer vacation? I went to... with my parents. 能够用英语流利表达自己过去做的事情，学会用一般过去时回答完别人的问题。 【情感目标】 学习英语最大的乐趣就是能够理解运用。多了解英语与汉语不同的地方，也要善于要拓展学习其他方面，多参加课外活动。老师要学着寓教于乐地教学，让英语学习成为孩子们生活中的一种乐趣，沟通和学习的工具。 【教学重点】. 1. The relevant words and dialogues. 2. Be able to do some free talk with the words.
53个英文缩写 PC：个人计算机Personal Computer ·CPU：中央处理器Central Processing Unit ·CPU Fan：中央处理器的“散热器”(Fan) ·MB：主机板MotherBoard ·RAM：内存Random Access Memory，以PC-代号划分规格，如PC-133，PC-1066，PC-2700 ·HDD：硬盘Hard Disk Drive ·FDD：软盘Floopy Disk Drive ·CD-ROM：光驱Compact Disk Read Only Memory ·DVD-ROM：DVD光驱Digital Versatile Disk Read Only Memory ·CD-RW：刻录机Compact Disk ReWriter ·VGA：显示卡(显示卡正式用语应为Display Card) ·AUD：声卡(声卡正式用语应为Sound Card) ·LAN：网卡(网卡正式用语应为Network Card) ·MODM：数据卡或调制解调器Modem ·HUB：集线器 ·WebCam：网络摄影机 ·Capture：影音采集卡 ·Case：机箱 ·Power：电源 ·Moniter：屏幕，CRT为显像管屏幕，LCD为液晶屏幕 ·USB：通用串行总线Universal Serial Bus，用来连接外围装置 ·IEEE1394：新的高速序列总线规格Institute of Electrical and Electronic Engineers ·Mouse：鼠标，常见接口规格为PS/2与USB ·KB：键盘，常见接口规格为PS/2与USB ·Speaker：喇叭 ·Printer：打印机 ·Scanner：扫描仪 ·UPS：不断电系统 ·IDE：指IDE接口规格Integrated Device Electronics，IDE接口装置泛指采用IDE接口的各种设备 ·SCSI：指SCSI接口规格Small Computer System Interface，SCSI接口装置泛指采用SCSI接口的各种设备 ·GHz：(中央处理器运算速度达)Gega赫兹/每秒 ·FSB：指“前端总线(Front Side Bus)”频率，以MHz为单位 ·A TA：指硬盘传输速率AT Attachment，ATA-133表示传输速率为133MB/sec ·AGP：显示总线Accelerated Graphics Port，以2X，4X，8X表示传输频宽模式
人教版新起点英语一年级下册全册教案( 最新) Unit 1 Classroom 元教材分析： 第一元主要学关于教室的 3 个 desk,chair,blackboard,三个表达位置的： in, on, under；以及 和表达位置的功能句： Where is ? ? It ’ s under/ in/ on。本元?是学生开学后的第一元 ,与学生生活 密系 ,学教室有关的物品名称 ,易于学生接受 ,内容用 ,易于教操。本元下个元 Room 做了很好 的 ,由教室到房 ,使得下一步的学的 , 度自然。 元教学目： 1、言技能目 （1）能听懂、会与教室有关的三个：chair, desk, blackboard,以及三个表达位置的 ： under/ in/ on 。 （2）能听懂、会有关和表达位置的功能句：Where is ?? It ’s under/ in/ ,on并能在?恰当的情境中初步运用。 （3）能听懂短的堂指令, 如： Put your ... in/on/under ... 等,并作出相的反。 （4）能借助日常生活片、会大写英文字母A、 B、C、 D。 2、情感目 （1）能跟随音大胆模仿唱歌曲和歌。 （2）能英学保持趣,并极参与堂上的各种活；能做到有序参与,极 使用英。 （3）能在活中逐步养成教室的桌椅和学用品的。 元教学重点：与教室有关的 3 个：desk, chair, blackboard；三个表达物品位置的介： under / in / on 。元教学点：句型 Where is?? It的’使s用?。 元安排：五 第一 教学目： 能在适当景下听懂、出与教室有关的三个：blackboard,desk,chair；以及三个表 达位置的： in, on, under. 教学重点： 能听懂、出与教室有关的三个：blackboard,desk,chair；以及三个表达位置的：in, on, under。 教学准：件 教学：年月日 教学程： 一、身 教出指令 ,学生听指令完成任 ,如： Show me your ruler / book.等。 1/14