城市的迷失
The Disorientated City / The City in Disorientation
沿着瑗珲—腾冲线，这条1935年由胡焕庸先生发现并命名的中国人口、自然和历史地理的分界线，我们看到，从远距离贸易发展开始的那天起，利益和权力的渗透与分散，已经从根本结构上改变了城市的状态：城市在膨胀，人在疏离。里尔的阿兰（Alain）的话到今天仍然振聋发聩：“金钱万能，不是凯撒万能。”
Along Aihui-Tengchong Line, the demarcation line discovered by Hu Huanyong in 1935 for the population and natural and historical geography of China, we can see that since the very day when long-distance trade emerged, the infiltration and dispersion of interests and powers has fundamentally changed the profiles of cities: cities are expanding, but people are getting estranged. Alain de Lille’s words “Now not Caesar but cash is everything” remain thought provoking even today.
在古罗马，柱子是按照人的比例划分的；到了文艺复兴时期，人就是世界上最美好的尺度。今天的中国城市里，裁弯取直的河渠，向四面八方扩张的交通，膨胀硕大的以便于接纳更多商业行为的城市广场与建筑立面，都在告诉人们建设背后的权力与资本才是审美标准。直到有一天，回过头来看到自己的孩子站在为车辆交通铺开的、满是尘土的路上，我们才发现，城市的大，却容不下一个让孩子们展开笑颜的机会。
In ancient Rome, columns were categorized according to the proportion of the human being. By Renaissance, human being had become the best scale in the world. In the cities in current China, the straightened river courses, the transportation lines radiating in all directions, and the swollen and sprawling city squares and building facades to accommodate ever more commercial activities all bespeak the fact the powers and capital underlying the construction spree are the very esthetic standards. One of those days, when we turn back, we will see our own children standing on the roads strewn with traffic and grime. Only then will we discover that big as the city is, it can not harbor a chance for smile to unfold on their faces.
规划和设计的弊病，不在于追求利益这件事情本身，而在于追求利益和权利时的鬼迷心窍，把人类其他的需要都忘记得一干二净。城市数量在变多、规模在扩大、城乡结构在解体，但城市的性质和目的，却被忘却了：最聪明的人不再懂得社会生活的形式，而最无知的人却准备去建设社会生活的形式。
The drawbacks with city planning and designing does not lie in the pursuit of profit per se, but the infatuation with interests and rights, which cleanly brushed aside the
other needs of mankind. Cities are growing in number and scale, and urban-rural structure is falling apart. However, the nature and objectives of cities are forgotten: the wisest can no longer make anything of the various forms of social life, while the most ignorant are setting about constructing new forms of social life.
城市大了，人小了。人们和他们的城市息息相关而又格格不入。人们不能获得有悖于商业世界、内容更充实更满意的生活手段，成为了旁观者、读者、听众和消极的观察者。于是，我们年复一年不是真正地生活着，而是间接地生活着，远离内在的本性。这些本性，掠过照片沉默和迷茫的脸孔，偶然从天空飘过的风筝看到，偶然从孩子们看到鸽子时脸上的笑靥看到。
Cities sprawled and the human beings are further dwarfed. People are intimately connected to their cities, but are totally incompatible with them. Denied access to means of life that are against the commercial world but that are more enriching and more satisfactory, they have become lookers-on, readers, listeners and passive observers. As a result, we are not living in the true sense of the word, year in and year out. Instead, we are living an indirect life, far from our innermost self, which, flitting from the silent and baffle faces, can be occasionally found in the kites drifting across the sky and the smiling faces of children spotting a pigeon.
人与城市的分离，让人无所适从；让人欣慰的是，大家都没有忘记要生活这件事。城市最早作为神祗的家园，代表了永恒的价值、安慰和神的力量。过去人与人的隔离与区别，将不能维持下去；城市最终体现的不再是一个神化了的统治者的意志，而是城市每一个个体和全体的意志；它不再是冲突本身，而成为了为日常生活的矛盾与冲突、挑战与拥抱提供生动舞台的容器；艺术与思想有一天也能闪现在城市的角落，与人们的生活相交织。也许到了这一天，我们才能真正说，城市让生活更美好。
Estrangement of mankind and cities renders man totally disoriented. To our relief, no one has ever forgotten about living. As the homestead of deities at the outset, cities stand for eternal values, consolation and immortal powers. The isolation and discrimination between people will not be sustained. Ultimately, cities no longer embody the will of deified rulers, but that of each and every individual city dwellers, as well as that of city dwellers as a whole. It is no longer conflicts per se, but a container furnishing a stage for everyday contradictions and conflicts, challenges and embraces. In time, art and thought will be sparkling in the corners of cities, and be intertwined with the life of people. Maybe only by then can we say that city betters life.
On Irritability Irritability is the tendency to get upset for reasons that seem – to other people – to be pretty minor. Your partner asks you how work went and the way they ask makes you feel intensely agitated. Your partner is putting knives and forks on the table before dinner and you mention (not for the first time) that the fork should go on the left hand side, not the right. They then immediately let out a huge sigh and sweep the cutlery onto the floor and tell you that you can xxxx-ing do it yourself if you know better. It was the most minor of criticisms and technically quite correct. And now they’ve exploded. There is so much irritability around and it exacts a huge daily cost on our collective lives, so we deserve to get a lot more curious about it: what is really going on for the irritable person? Why, really, are they getting so agitated? And instead of blaming them for getting het up about “little things”, we should do them the honour of working out why, in fact, these things may not be so minor after all. The journey begins by recognising the role of fear in irritability in couples. Behind most outbursts are cack-handed attempts to teach the other person something. There are things we’d like to point out, flaws that we can discern, remarks w e feel we really must make, but our awareness of how to proceed is panicked and hasty. We give cack-handed, mean speeches, which bear no faith in the legitimacy (even the nobility) of the act of imparting advice. And when our partners are on the receiving end of these irritable “lessons”, they of course swiftly grow defensive and brittle in the face of suggestions which seem more like mean-minded and senseless assaults on their very natures rather than caring, gentle attempts to address troublesome aspects of joint life. The prerequisite of calm in a teacher is a degree of indifference as to the success or failure of the lesson. One naturally wants for things to go well, but if an obdurate pupil flunks trigonometry, it is – at base – their problem. Tempers can stay even because individual students do not have very much power over teachers’ lives. Fortunately, as not caring too much turns out to be a critical aspect of successful pedagogy. Yet this isn’t an option open to the fearful, irritable lover. They feel ineluctably led to deliver their “lessons” in a cataclysmic, frenzied manner (the door slams very loudly indeed) not because they are insane or vile (though one could easily draw these
Irritability is the tendency to get upset for reasons that seem – to other people – to be pretty minor. Your partner asks you how work went and the way they ask makes you feel intensely agitated. Your partner is putting knives and forks on the table before dinner and you mention (not for the first time) that the fork should go on the left hand side, not the right. They then immediately let out a huge sigh and sweep the cutlery onto the floor and tell you that you can xxxx-ing do it yourself if you know better. It was the most minor of criticisms and technically quite correct. And now they’ve exploded. There is so much irritability around and it exacts a huge daily cost on our collective lives, so we deserve to get a lot more curious about it: what is really going on for the irritable person? Why, really, are they getting so agitated? And instead of blaming them for getting het up about “little things”, we should do them the honour of working out why, in fact, these things may not be so minor after all.
汉译英 1.广场舞是社区中老年居民以健身、社交等为目的在广场、公园等开敞的地方进行的健身操或舞蹈，通常以高分贝的音乐伴奏。广场舞在中国大陆无论南北皆十分普遍。对于广场舞的确切认识，社会学界及体育界目前均未达成共识。广场舞的高分贝音乐常常造成噪音滋扰，因此许多居民反对在小区中跳广场舞。 The square dancing is a bodybuilding exercise or dance performed in wide and open places such as squares and parks among the middle-aged and old residents in communities, with the purpose of bodybuilding, socializing and so on, generally accompanied with high-pitched music. The square dancing is very popular all over mainland China, whether in the north or in the south. Neither the sociological circle nor the sports circle has currently reached a consensus on the exact perception of the square dancing. The high-pitched music of the square dancing often causes noisy disruption, and therefore many residents are opposed to the square dancing in communities. 2.故宫，又称紫禁城，是明、清两代的皇宫，二十四位皇帝在此生活起居和处理政务。它是世界现存最大、最完整的木质结构的古建筑群(architectural complex)。宫殿墙壁的色调以红色和黄色为主,红色代表快乐、好运和财富，而黄色代表帝王的神圣和尊贵。近十几年来，故宫平均每年接待中外游客600-800万人次，随着旅游业的繁荣，游客人数有增无减，可见人们对故宫的兴趣长盛不衰。 The Imperial Palace, also known as the Forbidden City, was the palace in Ming and Qing Dynasties where 24 emperors lived and handled government affairs. It is the largest and most complete existing ancient wooden architectural complex in the world. The palace wall was painted mainly in red and yellow. Red represents happiness, luck and fortune while yellow symbolizes imperial holiness and dignity. In recent decades, the Imperial Palace is visited annually by six to eight million tourists at home and abroad. Moreover, with flourishing tourism industry, the number of tourists keeps increasing. It shows people’s everlasting and unfading interest in the Imperial Palace. 3.《新闻联播》是中国中央电视台（CCTV）每日播出的一个新闻节目。节目每次播出时长一般为30分钟。它被中国大陆大多数地方频道同时转播，这使得它成为世界上收看人数最多的节目之一。自从1978年1月1日首次播出以来，它就以客观、生动、丰富的纪实手段记录着中华大地每一天的变化。作为中国官方新闻资讯类节目，《新闻联播》以沉稳、庄重的风格著称。 Xinwen Lianbo is a news program broadcast by China Central Television (CCTV) every day. It generally takes 30 minutes every time to broadcast the program. It is relayed simultaneously by most local television channels in the mainland of China, which makes it one of the world’s most-watched programs. Since it was first broadcast on January 1st, 1978, it has been recording the changes of every day throughout China by documentary means that is objective, vivid and rich. As the Chinese official news information program, Xinwen Lianbo is well-known for its
第二十届韩素音青年翻译奖竞赛参赛原文 1楼2008-05-14 15:00回复查看(800) 回复(2) 1楼 cathyhello cathy 积分2008等级6入室弟子 英译汉部分：Philosophy vs. Emerson (Excerpt)“HE is,” said Matthew Arnold of Emerson, “the friend and aider of those who would live in the spirit.” These well-known words are perhaps the best expression of the somewhat vague yet powerful and inspiring effect of Emerson,s courageous but disjointed philosophy. Descended from a long line of New England ministers, Emerson, finding himself fettered by even the most liberal ministry of his day, gently yet audaciously stepped down from the pulpit and, wi t h little or no modification in his interests or utterances, became the greatest lay preacher of his time. From the days of his undergraduate essay upon “The Present State of Ethical Philosophy” he continued to be preoccupied wi t h matters of conduct: whatever the object of his attention—an ancient poet, a fact in science, or an event in the morning newspaper—he contrives to extract from it a lesson which in his ringing, glistening style he drives home as an exhortation to a higher and more independent life. Historically, Emerson marks one of the largest reactions against the Calvinism of his ancestors. That stern creed had taught the depravity of man, the impossibility of a natural, unaided growth toward perfection, and the necessity of constant and anxious effort to win the unmerited reward of being numbered among the elect. Emerson starts with the assumption that the individual, if he can only come into possession of his natural excellence, is the most godlike of creatures. Instead of believing with the Calvinist that as a man grows better he becomes more unlike his natural self (and therefore can become better only by an act of divine mercy), Emerson believes that as a man grows in excellence he becomes more like his natural self. It is common to hear the expression, when one is deeply stirred, as by sublime music or a moving discourse: “That fairly lifted me out of myself.” Emerson would have said that such influences lift us into ourselves. For one of Emerson’s most fundamental and frequently recurring ideas is that of a “great nature in which we rest as the earth lies in the soft arms of the atmosphere,” an “Over-Soul, within which every man’s particular being is contained and made one wi t h all other,”which “evermore tends to pass into our thought and hand and become wisdom and virtue and power and beauty.”This is the incentive—the sublime incentive of approaching the perfection which is ours by nature and by divine intention—that Emerson holds out when he asks us to submit us to ourselves and to all instructive influences. Natur e, which he says“is loved by what is best in us,”is all about us, inviting our perception of its remotest and most cosmic principles by surrounding us with its simpler manifestations.“A man does not tie his shoe without recognizing laws which bind the fart hest regions of nature.”Thus man “carries the world in his head.” Whether he be a great scientist, proving by his discovery of a sweeping physical law that he has some such constructive sense as that which guides the universe, or whether he be a poet behol ding trees as“imperfect men,”who“seem to bemoan their imprisonment, rooted in the ground,”he is being brought into his own by perceiving “the virtue and pungency of the influence on the mind of material objects, whether inorganic or organized.”Ranging over time and space with astonishing rapidity and binding names and things together that no ordinary vision could connect, Emerson calls the Past also to witness the need of self-reliance and a steadfast obedience to intuition.The need of such independence, he thought, was particularly great for the
The Posteverything Generation I never expected to gain any new insight into the nature of my generation, or the changing landscape of American colleges, in Lit Theory. Lit Theory is supposed to be the class where you sit at the back of the room with every other jaded sophomore wearing skinny jeans, thick-framed glasses, an ironic tee-shirt and over-sized retro headphones, just waiting for lecture to be over so you can light up a Turkish Gold and walk to lunch while listening to Wilco. That’s pretty much the way I spent the course, too: through structuralism, formalism, gender theory, and post-colonialism, I was far too busy shuffling through my Ipod to see what the patriarchal world order of capitalist oppression had to do with Ethan Frome. But when we began to study postmodernism, something struck a chord with me and made me sit up and look anew at the seemingly blasé college-aged literati of which I was so self-consciously one. According to my textbook, the problem with defining postmodernism is that it’s i mpossible. The difficulty is that it is so...post. It defines itself so negatively against what came before it –naturalism, romanticism and the wild revolution of modernism –that it’s sometimes hard to see what it actually is. It denies that anything can be explained neatly or even at all. It is parodic, detached, strange, and sometimes menacing to traditionalists who do not understand it. Although it arose in the post-war west (the term was coined in 1949), the generation that has witnessed its ascendance has yet to come up with an explanation of what postmodern attitudes mean for the future of culture or society. The subject intrigued me because, in a class otherwise consumed by dead-letter theories, postmodernism remained an open book, tempting to the young and curious. But it also intrigued me because the question of what postmodernism –what a movement so post-everything, so reticent to define itself – is spoke to a larger question about the political and
汉英语篇翻译练习答案： 1．Retirement Attitudes toward retirement vary from person to person. Some people think that they will enjoy their time in retirement, but when it comes they may feel a little disappointed. Unwilling to resign themselves to the prospect of being put on the scrap heap, they try to seek alternative outlets for their energies and alternative sources of income that employment can provide. Others have already prepared themselves for the significant change in their lives. Tired out after all exhaus ting life revolving around work, they are anxious to relax in retirement with all the strains relieved. As there is no more need to rush to catch a morning bus and no more anxiety about promotion, they now have enough time to fulfill an old dream, such as writing, painting, growing flowers and traveling around. On the whole, female workers tend to have a more favorable attitude towards retirement than male workers. Withdrawal from employment to complete domesticity is a far less threatening experience for a woman than for a man. 2. Good-bye, My Ill-fated Motherland! The moment I set foot on the deck of the ship, there began my temporary separation from Chinese oil and a feeling of parting sorrow welled up in my heart. At sailing time, I stood on deck watching the ship receding slowly from the bank until I was out of sight of the towering waterfront buildings and the foreign warships on the Huangpu River. Thereupon I turned round with hot tears in my eyes, murmuri ng, “Good-bye, my ill-fated motherland!” Good-bye, my ill-fated motherland! I own what I am to the upbringing you have given me during the past 22 years. I have spent every day of my life in your warm bosom and under your loving care. Y ou have given me joy and sorrow as well as food and clothing. This is where my close relatives were born and brought up and where I have friends here and there. Y ou gave me a wide variety of happiness in my early childhood, but you have also been the source of my sorrow ever since I began to understand things. Here I have witnessed all sorts of human tragedy. Here I have come to know the times we live in. Here I have undergone untold sufferings. I have been struggling, fighting and, time and again, found myself on the brink of destruction and covered all over with cuts and bruises. I have laid to rest, with tears and sighs, some of my close relatives—relatives victimized by old feudal ethnics. Here, besides beautiful mountains and rivers and fertile farmland, we have ghastly prisons and execution grounds as well. Here bad people hold sway while good people suffer and justice is trodden down underfoot. Here people have to wage a savage struggle in order to win freedom. Here man eats man. O the numerous terrible scenes! O the numerous sad memories! O the grand Y ellow River! O the mysterious Y angtze River! Where on earth are your glories of the past? O my native land! O my people! How can I have the heart to leave you! Good-bye, my ill-fated motherland! Much as I hate you, I’ve got to love you as ever. （选自《英语世界》2004年第三期，张培基译）
第二十六届“韩素音青年翻译奖”竞赛原文 英译汉竞赛原文： How the News Got Less Mean The most read article of all time on BuzzFeed contains no photographs of celebrity nip slips and no inflammatory ranting. It’s a series of photos called “21 pictures that will restore your fait h in humanity,” which has pulled in nearly 14 million visits so far. At Upworthy too, hope is the major draw. “This kid just died. What he left behind is wondtacular,” an Upworthy post about a terminally ill teen singer, earned 15 million views this summer and has raised more than $300,000 for cancer research. The recipe for attracting visitors to stories online is changing. Bloggers have traditionally turned to sarcasm and snark to draw attention. But the success of sites like BuzzFeed and Upworthy, whose philosophies embrace the viral nature of upbeat stories, hints that the Web craves positivity. The reason: social media. Researchers are discovering that people want to create positive images of themselves online by sharing upbeat stories. And with more people turning to Facebook and Twitter to find out what’s happening in the world, news stories may need to cheer up in order to court an audience. If social is the future of media, then optimistic stories might be media’s future. “When we started, the prevailing wisdom was that snark ruled the Internet,” says Eli Pariser, a co-founder of Upworthy. “And we just had a really different sense of what works.” “You don’t want to be that guy at the party who’s crazy and angry and ranting in the c orner—it’s the same for Twitter or Facebook,” he says. “Part of what we’re trying to do with Upworthy is give people the tools to express a conscientious, thoughtful and positive identity in social media.” And the science appears to support Pariser’s philosophy. In a recent study from the Massachusetts Institute of Technology, researchers found that “up votes,” showing that a visitor liked a comment or story, begat more up votes on comments on the site, but “down votes” did not do the same. In fact, a single up vote increased the likelihood that someone else would like a comment by 32%, whereas a down vote had no effect. People don’t want to support the cranky commenter, the critic or the troll. Nor do they want to be that negative personality online. In another study published in 2012, Jonah Berger, author of Contagious: Why Things Catch On and professor of marketing at the Wharton School of the University of Pennsylvania, monitored the most e-mailed stories produced by the New York Times for six months and found that positive stories were more likely to make the list than negative ones. “What we share [or like] is almost like the car we drive or the clothes we wear,” he says. “It
汉译英原文： 居在巷陌的寻常幸福 隐逸的生活似乎在传统意识中一直被认为是幸福的至高境界。但这种孤傲遁世同时也是孤独的，纯粹的隐者实属少数，而少数者的满足不能用来解读普世的幸福模样。 有道是小隐隐于野，大隐隐于市。真正的幸福并不隐逸，可以在街市而不是丛林中去寻找。 晨光，透过古色古香的雕花窗棂，给庭院里精致的盆景慢慢地化上一抹金黄的淡妆。那煎鸡蛋的“刺啦”声袅袅升起，空气中开始充斥着稚嫩的童音、汽车 启动的节奏、夫妻间甜蜜的道别，还有邻居们简单朴素的问好。巷陌中的这一切，忙碌却不混乱，活泼却不嘈杂，平淡却不厌烦。 巷尾的绿地虽然没有山野的苍翠欲滴，但是空气中弥漫着荒野中所没有的 生机。微黄的路灯下，每一张长椅都写着不同的心情，甜蜜与快乐、悲伤与喜悦，交织在一起，在静谧中缓缓发酵。谁也不会知道在下一个转角中会是怎样的惊喜，会是一家风格独特食客不断的小吃店？是一家放着爵士乐的酒吧？还是一家摆着高脚木凳、连空气都闲散的小小咖啡馆？坐在户外撑着遮阳伞的木椅上， 和新认识的朋友一边喝茶，一边谈着自己小小的生活，或许也是一种惬意。 一切，被时间打磨，被时间沉淀，终于形成了一种习惯，一种默契，一种文化。 和来家中做客的邻居朋友用同一种腔调巧妙地笑谑着身边的琐事，大家眯起的眼睛都默契地着同一种狡黠；和家人一起围在饭桌前，衔满食物的嘴还发着 含糊的声音，有些聒噪，但没人厌烦。 小巷虽然狭窄，却拉不住快乐蔓延的速度…… 随着城市里那些密集而冰冷的高楼大厦拔地而起，在拥堵的车流中，在污 浊的空气里，人们的幸福正在一点点地破碎，飘零。大家住得越来越宽敞，越来越私密。自我，也被划进一个单独的空间里，小心地不去触碰别人的心灵，也 不容许他人轻易介入。可是，一个人安静下来时会觉得，曾经厌烦的那些嘈杂回想起来很温情很怀念。 比起高楼耸立的曼哈顿，人们更加喜欢佛罗伦萨红色穹顶下被阳光淹没的古老巷道；比起在夜晚光辉璀璨的陆家嘴，人们会更喜欢充满孩子们打闹嬉笑的万航渡路。就算已苍然老去，支撑起梦境的应该是老房子暗灰的安详，吴侬软语的叫卖声，那一方氤氲过温馨和回忆的小弄堂。 如果用一双细腻的眼眸去观照，其实每一片青苔和爬山虎占据的墙角，是 墨绿色的诗篇，不会飘逸，不会豪放，只是那种平淡的幸福，简简单单。 幸福是什么模样，或许并不难回答。幸福就是一本摊开的诗篇，关于在城市的天空下，那些寻常巷陌的诗。 夜幕笼罩，那散落一地的万家灯火中，有多少寻常的幸福正蜗居在巷陌……