第十二届“韩素音青年翻译奖”竞赛原文及参考译文（汉译英）
霞
冰心
四十年代初期，我在重庆郊外歌乐山闲居的时候，曾看到英文《读者文摘》上，有个很使我惊心的句子，是：
May there be enough clouds in your life to make a beautiful sunset.
我在一篇短文里曾把它译成：“愿你的生命中有够多的云翳，来造成一个美丽的黄昏。”
其实，这个sunset 应当译成“落照”或“落霞”。
霞，是我的老朋友了！我童年在海边、在山上，她都是我的最熟悉最美丽的小伙伴。她每早每晚都在光明中和我说“早上好”或“明天见”。但我直到几十年以后，才体会到云彩更多，霞光才愈美丽。从云翳中外露的霞光，才是璀璨多彩的。
生命中不是只有快乐，也不是只有痛苦，快乐和痛苦是相生相成，互相衬托的。
快乐是一抹微云，痛苦是压城的乌云，这不同的云彩，在你生命的天边重叠着，在“夕阳无限好”的时候，就给你造成一个美丽的黄昏。
一个生命会到了“只是近黄昏”的时节，落霞也许会使人留恋、惆怅。但人类的生命是永不止息的。地球不停地绕着太阳自转。东方不亮西方亮，我床前的晚霞，正向美国东岸的慰冰湖上走去……
The Rosy Cloud
Bingxin
During the early 1940s I was living a retired life in the Gele Mountains in the suburbs of Chongqing (Chungking). One day, while reading the English language magazine Reader's Digest I found a sentence that touched me greatly. It read: "May there be enough clouds in your life to make a beautiful sunset."
In a short article of mine, I quoted this sentence and translated it as "Yuan ni de shengming zhong you guo duo de yunyi, lai zaocheng yige meili de huanghun. " (literally: May there be enough clouds in your life to make a beautiful sunset.) *
As I see it now, the word "sunset" in the English sentence should have been translated as luozhao (the glow at sunset) or luoxia (the rosy cloud at sunset), instead of dusk.
She has been my dear old friend, the Rosy Cloud! She was my closest and most beautiful little companion when, in my childhood, I played on the beach or in the hills. Bathed in the brilliant sunshine, she would say to me "Good morning!" at dawn and "See you tomorrow!" at dusk. But not until several decades later did I come to realize that the more clouds there are the more beautiful the rays of sunlight will be, and the glow of the sun breaking through the clouds becomes most resplendent and colorful.
Life contains neither unalloyed happiness nor mere misery. Happiness and misery beget, complement and set off each other.
Happiness is a wisp of fleecy cloud; misery a mass of threatening dark cloud. These different clouds overlap on the horizon of your life to create a beautiful dusk for you when "the setting sun is most lovely indeed."**
An individual's life must inevitably reach the point when "dusk is so near,"*** and the rosy sunset cloud may make one nostalgic and melancholy. But human life goes on and on. The Earth ceaselessly rotates on its axis around the sun. When it is dark in the east, it is light in the west. The rosy sunset cloud is now sailing past my window towards Lake Waban on the east coast of America ...
*This sentence appears in Chinese and English in the article "For Young Readers Again, Newsletter No.4", written by Bing Xin in the Gele Mountains, on December 1, 1944.
** and *** These two poetic lines are taken from a poem "On the Plain of Tombs" by Li Shangyin (813-858), a well-known poet of the Tang Dynasty (618-907). The two lines read like this: "The setting sun appears sublime, / But O! 'Tis near its dying time." (Tr. Xu Yuanchong) They imply that the setting sun has infinite beauty, but it is a pity that it is near the dusk, and the beautiful scene cannot last long. The two lines are often used to deplore the ephemeral nature of things, and to express the feelings at the loss of past glory and at the advent of old age.
老来乐 Delights in Growing Old 六十整岁望七十岁如攀高山。不料七十岁居然过了。又想八十岁是难于上青天，可望不可即了。岂知八十岁又过了。老汉今年八十二矣。这是照传统算法，务虚不务实。现在不是提倡尊重传统吗? At the age of sixty I longed for a life span of seventy, a goal as difficult as a summit to be reached. Who would expect that I had reached it? Then I dreamed of living to be eighty, a target in sight but as inaccessible as Heaven. Out of my anticipation, I had hit it. As a matter of fact, I am now an old man of eighty-two. Such longevity is a grant bestowed by Nature; though nominal and not real, yet it conforms to our tradition. Is it not advocated to pay respect to nowadays? 老年多半能悟道。孔子说“天下有道”。老子说“道可道”。《圣经》说“太初有道”。佛教说“邪魔外道”。我老了，不免胡思乱想，胡说八道，自觉悟出一条真理: 老年是广阔天地，是可以大有作为的。 An old man is said to understand the Way most probably: the Way of good administration as put forth by Confucius, the Way that can be explained as suggested by Laotzu, the Word (Way) in the very beginning as written in the Bible and the Way of pagans as denounced by the
2017年英语专业八级翻译系列：汉译英-- 文学类2 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。( 节选自《新民晚报》2009年11月19日) 背景介绍 这篇散文的作者为一名上海市中学生。笔触优雅清淡，立意新颖，语言简练，音意皆美，犹如一幅随意浸染的写意画，旨在唤起身处在物质财富日趋丰富、人际关系渐趋淡漠的现代社会中的人们对简单却又充满人情味的岁月的美好回忆。正如美国散文家罗纳德邓肯(Ronald Duncan)所言：“It would seem that happiness is
something to do with simplicity, and that it is the ability to extract pleasure from the simplest things.”。 难点解析 1. 隐逸的生活：“隐逸的”意为“隔绝的”，故译为“a secluded life”。 2. 幸福的至高境界：the supreme state of happiness。 3. 孤傲遁世：意为“冷漠处世，独自隐居”，故可译为“aloofness and retirement”。 4. “纯粹的”可以用genuine 来表示，recluse: a person who leads a secluded or solitary life（隐士），故“纯粹的隐者”译为“genuine recluses”。 5. 不能用来：does not suf ce to ，suf ce to 为固定词组，表示“能够干”。 6. 解读普世的幸福模样：construe what happiness is for all，construe意为“to understand or explain the sense（解读，解释）”。 7. 有道是小隐隐于野，大隐隐于市：意为所谓的隐士看破红尘隐居于山林只是形式上的“隐”而已，而真正达到物我两忘的心境，反而能在最世俗的市朝中排除嘈杂的干扰，自得其乐，因此他们隐居于市朝才是心灵的升华所在。出处可参照白居易的《中隐》。故可译为“As a common saying goes, while the ‘lesser hermit ’lives in seclusion in the country, the ‘greater hermit ’does
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行禅人生中的“疫”与益 1965年，加里·斯奈德、艾伦·金斯伯格和菲利普·韦伦暂别凡尘杂念，行走在塔玛佩斯山上，冥思苦想。在此番或曰作环山行禅的旅途中，他们既是诗人，又是佛学生。他们依循佛教传统以顺时针方向经行，哪儿的自然风光让他们眼前一亮，他们就在哪儿择定仪式并逐一施行：以佛教、印度教的咏唱、诵咒、念经、祈愿等形式。 在1992年的一次采访中，斯奈德鼓励后来的经行者们能像他们表现出来的那样富有创新力。采访最后他还想说点什么，但欲言又止，或许他原本还想说道说道他们仨选停的地点吧。 经行，是指出于特定目的，围绕神物进行庄严的旋回往返的活动。这一古老的仪式植根于世界上诸多文化。那么在现代的语境下，它的意思是什么呢？ 斯奈德解释道：“要诀是你得用心，得行动，一边走、一边停，一心一意。它不过是人类驻足欣赏风光——同时也是审视自身——的一种方式。”二十世纪九十年代末，我在加利福尼亚大学戴维斯分校研究生院师从斯奈德学习诗歌。他教会我，人类察觉并能阐明自己在哪、周围是什么，有多么的重要。这也是生物地域主义所倡导的观点。 二十世纪九十年代，英文教授、摄影师大卫·罗伯特森效仿斯奈德，推行环山绕行。他会带着学生前往塔山作短途旅行，以纪念斯奈德、金斯伯格与韦伦。1998年3月里寒冷的一天，我彼时的男友、现时的丈夫和我一同参与他组织的长达14英里的上山、下山旋回往返徒步，途中我们会停下来诵念相同的佛教、印度教咒语、经文，在1965年三人朝圣的十个地点祈愿。罗伯特森此举意在让戴维斯分校里学习荒野文学课程的学生离开教室而深入风土。该门课程以斯奈德的诗歌为一大特色，因此让学生去一趟塔山看上去是一个不错的选择。 雾气里弥漫着加州湾月桂的浓烈气味。整整一天的时间里，我们在雾气中翻越一座又一座青翠的山坡、穿越一片又一片的加州栎、花旗松、北美红杉。终于，我随大部队穿过了最后一片丛林。这也太难熬了，即便我身体强壮、酷爱徒步。但是，我终得一窥历史的真容、重走先驱者之路、重念他们诵读的经文，我的每一滴汗都没有白流。尽管如此，我仍有疑惑：我不信佛，这些咒语如何报验于我？我们用得上这些咒语吗？我们去了解佛教徒、践行他们的传统以示敬意，这就足够了吗？我向同样不是佛教徒的罗伯特森请教。他说，他绕行塔山而得以与大自然联系在一起，这是他为自己创造意义的一种方式。 1965年人类首次发起塔山行禅。随后，无数的人也来绕行塔山，正如罗伯特森以及他的学生（包括我）那样。人们喜欢管这一活动叫“环塔行”。塔山是湾区人所敬爱的母山，
第十二届“韩素音青年翻译奖”竞赛原文及参考译文（汉译英） 霞 冰心 四十年代初期，我在重庆郊外歌乐山闲居的时候，曾看到英文《读者文摘》上，有个很使我惊心的句子，是： May there be enough clouds in your life to make a beautiful sunset. 我在一篇短文里曾把它译成：“愿你的生命中有够多的云翳，来造成一个美丽的黄昏。” 其实，这个sunset 应当译成“落照”或“落霞”。 霞，是我的老朋友了！我童年在海边、在山上，她都是我的最熟悉最美丽的小伙伴。她每早每晚都在光明中和我说“早上好”或“明天见”。但我直到几十年以后，才体会到云彩更多，霞光才愈美丽。从云翳中外露的霞光，才是璀璨多彩的。 生命中不是只有快乐，也不是只有痛苦，快乐和痛苦是相生相成，互相衬托的。 快乐是一抹微云，痛苦是压城的乌云，这不同的云彩，在你生命的天边重叠着，在“夕阳无限好”的时候，就给你造成一个美丽的黄昏。 一个生命会到了“只是近黄昏”的时节，落霞也许会使人留恋、惆怅。但人类的生命是永不止息的。地球不停地绕着太阳自转。东方不亮西方亮，我床前的晚霞，正向美国东岸的慰冰湖上走去……
The Rosy Cloud Bingxin During the early 1940s I was living a retired life in the Gele Mountains in the suburbs of Chongqing (Chungking). One day, while reading the English language magazine Reader's Digest I found a sentence that touched me greatly. It read: "May there be enough clouds in your life to make a beautiful sunset." In a short article of mine, I quoted this sentence and translated it as "Yuan ni de shengming zhong you guo duo de yunyi, lai zaocheng yige meili de huanghun. " (literally: May there be enough clouds in your life to make a beautiful sunset.) * As I see it now, the word "sunset" in the English sentence should have been translated as luozhao (the glow at sunset) or luoxia (the rosy cloud at sunset), instead of dusk. She has been my dear old friend, the Rosy Cloud! She was my closest and most beautiful little companion when, in my childhood, I played on the beach or in the hills. Bathed in the brilliant sunshine, she would say to me "Good morning!" at dawn and "See you tomorrow!" at dusk. But not until several decades later did I come to realize that the more clouds there are the more beautiful the rays of sunlight will be, and the glow of the sun breaking through the clouds becomes most resplendent and colorful. Life contains neither unalloyed happiness nor mere misery. Happiness and misery beget, complement and set off each other. Happiness is a wisp of fleecy cloud; misery a mass of threatening dark cloud. These different clouds overlap on the horizon of your life to create a beautiful dusk for you when "the setting sun is most lovely indeed."** An individual's life must inevitably reach the point when "dusk is so near,"*** and the rosy sunset cloud may make one nostalgic and melancholy. But human life goes on and on. The Earth ceaselessly rotates on its axis around the sun. When it is dark in the east, it is light in the west. The rosy sunset cloud is now sailing past my window towards Lake Waban on the east coast of America ...
评第十三届“韩素音青年翻译奖”英译汉参考译文朱志瑜(香港理工大学中文及双语系) 近年中国翻译研究发展很快，但翻译批评始终落后。理论界早就注意到了这一点，但到目前为止，对翻译批评却还是说得多做得少。其中原因是多方面的。要批评就要将原文、译文从头至尾或者至少将重要章节对照一遍，费时费力；批评写出来，可能牵涉到译者和译文出版者的利益（如译者声誉、译文销量等），学报是否支持发表，译文出版者是否欢迎──几年前听说过译文出版者打电话给学报编辑阻止评论发表的事情──这些都是在撰写批评之前需要慎重考虑的，否则费力不讨好，说得严重点，可能影响到评者的人际关系以至声誉。这本不是健康学术的表现，但在中国这个大的学术环境之下，批评始终难以开展确实是个事实。翻译批评的落后不但是中国翻译学科不成熟的反映，而且还会阻碍学科的发展。 本文仅就第十三届“韩素音青年翻译奖”英译汉“参考译文”（以下简称“译文”）和评者在“译文评析”（简称“评析”）中对参赛译文的评述提出一些看法，也算是一种翻译批评，希望对青年翻译家、学者能有所帮助。两篇文章都载于《中国翻译》2001年第一期。今年十月在广州开会的时候，我也顺便征求了广外部分参与奖项评议的同事的意见，回来又做了些修改，写成了这篇文章。我首先要指出的是，“译文”经过认真的研究、讨论，是了一篇相当优秀的译文；“评析”也指出了一些粗心的译者常犯的错误和应该注意的问题。“译文”和“评析”虽然有值得讨论的地方，但瑕不掩瑜，这恰恰说明了“译无止境”这个道理。我这里只是抱着精益求精、共同提高的态度，对评委的“评析”和“译文”提出一些意见。还有一点要指出的是，没有不犯错误的翻译家；尤其是比赛参考译文，一旦刊出，几万只眼睛挑毛病，实在不容易讨好；但是指出别人的翻译错误却是很容易的一件事情。 原文是一篇散文，属于文学类型。根据功能主义的原则，原文为“表情类”（expressive）。“评析”提出的“字斟句酌、形义并重”的原则，是正确的翻译策略，即译文不仅要表达原文的内容，而且要反映原文为了表达这个内容所使用的修辞、句法等手段。“译文”基本上达到了这个要求。“字斟句酌、形义并重”这八个字也是我这篇短文所要提倡的翻译态度。这篇散文翻译起来不容易，难的倒不是语言问题，主要还是其中很多美国特有的文化内容，在一般工具书中不易找到，如: “C-2 zoning”，“guerrilla war”等等。如果评析人员能在报告中指出参考资料和查找方法，则对于参赛的学者、译者都会有更大的益处。 下面的讨论分两部分，先谈“译文”，然后分析“评析”中的几点问题；个别问题在两处同时出现，就放到“评析”部分讨论。“译文”和“评析”都不长，我就不注出页数了。 一）参考译文 1、词汇 “译文”有的地方选词不够准确，不排除有理解上的误差。 原文第一段有这样一句话： 原文：We live in dusty houses (“D-U-S-T”, he once wrote with his finger on surface s all over the house).译文：我们住在灰蒙蒙的屋子里。
第二十四届"韩素音青年翻译奖"竞赛译文4：如何翻译“grass-roots collective”? 高斋翻译TransElegant整理的CATTI和MTI备考资料 英译汉 It’s Time to Rethink ‘Temporary’ 恰逢其时：对“临时性”的再考量 “We’re seeing a lot of these things emerge for three reasons,” Lydon continues. “One, the economy. People have to be more creative about getting things done. Two, the Internet. Even four or five years ago we couldn’t share tactics and techniques via YouTube or Facebook. Something can happen randomly in Dallas and now we can hear about it right away. This is feeding into this idea of growth, of bi-coastal competition between New York and San Francisco, say, about who does the cooler, better things. And three, demographic shifts. Urban neighborhoods are gentrifying, changing. They’re bringing in people lo oking to improve neighborhoods themselves. People are smart and engaged and working a 40-hour week. But they have enough spare time to get involved and this seems like a natural step.” 莱登继续指出，“诸多此类建筑的出现有三个原因。首先是经济不景气，这就要求人们做事情比以前更具有创造性。其次是互联网的发展。就在四、五年前，我们还不能通过视频分享网站（YouTube）或者交友网站（Facebook）来分享妙术和技术，而现在，即使是远在达拉斯发生的任何一件事，我们都可以立刻知晓。这催生了发展的理念，也滋育了纽约和旧金山两岸竞争的理念，比如说，谁做得更好更酷。再次是人口结构方面的变化。城市社区的富裕人口比例正在提高，社区也在不断发生变化，吸引着试图通过自身努力去改善社区的人们来居住。他们聪明能干，做事专注，每周工作40小时，但仍然有足够的空闲时间去参与，他们自然会这样去做。 Lydon isn’t advocating an en d to planning but encourages more short-term doing, experimenting, testing (which can be a far more satisfying alternative to waiting for projects to pass). While this may not directly change existing codes or zoning regulations, that’s O.K. because, as Ly don explains, the practices employed “shine a direct light on old ways of thinking, old policies that are in place.” 莱登并不是主张终止城市规划，而是鼓励更多的短期操作、实验和尝试（这远比坐等项目获得批准更令人满足）。虽然这也许不能直接改变现行规范或城市分区法规，但是没有关系，因为就像莱登解释的那样，“新的做法把至今仍盛行的陈旧的思维方式和过时的政策置于人们的审视之下”。 The Dallas group Build a Better Block — which quickly leapt from a tiny grass-roots collective to an active partner in city endeavors —has demonstrated that when you expose weaknesses, change happens. If their temporary interventions violate existing codes, Build a Better Block just
汉译英短文翻译（5篇） 第一篇：汉译英短文翻译 汉译英短文翻译 近年来，中国城市化进人加速阶段，取得了极大的成就，同时也出现了种种错综复杂的问题。今天的城乡建设速度之快、规模之大、耗资之巨、涉及面之广、尺度之大等已远非生产力低下时期所能及，建筑已成为一种重大的经济活动。（102字）难点注释： 1）城市化urbanization 2）加速阶段an accelerating phase 3）错综复杂的问题some complicated problems 4）远非?一所能及surpass 5）重大的经济活动a major economic pursuit 世界各地有3,600万人染上了艾滋病—这比整个澳大利亚的人口还多。目前，艾滋病是全球第4大死因，而在非洲则是头号罪魁。在非洲，艾滋病使工人丧失工作，使家庭丧失经济来源，使父母丧失孩子。在7个非洲国家中，巧岁至49岁的人口中艾滋病病毒感染者占到20％以上。（119字）难点注释： 1）染上艾滋病suffer from AIDS 2）头号罪魁the chief culprit 3）使……丧失deprive of 4）艾滋病病毒感染者people infected with HIV 当今中国，对传真机的使用已十分普及，并成为现代重要的通讯终端设备。据一项调查显示，2002年，中国市场对传真机的需求量约为200万台，国内产量仅满足了约30%的需求，进口机占据市场的主导地位。（89字）难点注释： 1）传真机fax machines 2）通讯终端设备telecommunications terminal equipment 3）占主导地位dominate 2000年，美国数码相机的销量达到惊人的510万台，而1999年
比赛介绍：韩素音青年翻译大赛详解 韩素音其人： 韩素音，是中国籍亚欧混血女作家伊丽莎白·柯默（Elisabeth Comber）的笔名，原名周光湖（Rosalie Elisabeth Kuanghu Chow）。她的主要作品取材于20世纪中国生活和历史，主要用英语、法语进行写作，1952年，韩素音用英文写就的自传体小说《瑰宝》（A Many Splendoured Thing）一出版即在西方世界引起轰动，奠定了她在国际文坛上的地位。1955年，美国20世纪福克斯公司把《瑰宝》搬上银幕，译名《生死恋》（Love Is A Many Splendoured Thing）。韩素音女士现居瑞士。 韩素音青年翻译奖： 《中国翻译》杂志从1986年开始举办青年“有奖翻译”活动，1989年韩素音女士访华，提供了一笔赞助基金，以此设立了“韩素音青年翻译奖”。至2010年，“韩素音青年翻译奖”竞赛已经举办了二十二届，是目前中国翻译界组织时间最长、规模最大、影响最广的翻译大赛。每年获奖人员来自社会各界，比赛并非是从所有译文中选出最好的就评为第一名，很多时候会出现第一名空缺的现象，因为评委组是按照严格的标准来筛选译文，没有最优秀的，第一名的位置就会空缺，由此可见韩素音翻译大赛的权威性和严谨性。 参与方式： 韩素音青年翻译大赛由中国译协《中国翻译》编辑部主办（https://www.doczj.com/doc/c719088620.html,/），每届比赛设英译汉和汉译英两部分，每部分给出一篇要求翻译的文章，参赛者可以只选择一项，或者两项都参与。注意，参赛者年龄为45岁以下——因为是青年翻译比赛。 参赛规则、竞赛原文和报名表会刊登在每年第一期，也即一月份的《中国翻译》杂志上，中国译协网站上也会有通知，大致规则如下： 1. 参赛译文须独立完成。参赛者在大赛截稿之日前需妥善保存参赛译文的著作权，不可在书报刊、网络等任何媒体公布自己的参赛译文，否则将被取消参赛资格并承担由此造成的一切后果。 2. 参赛译文请用空白A4纸打印（中文宋体、英文Times New Roman，小四，1.5倍行距）。译文前另附一页，将填好的参赛报名表打印或剪贴在此封面上。译文正文内请勿书写译者姓名、地址等任何个人信息，否则将被视为无效译文。每项参赛译文一稿有效，不接收修改稿。 3. 需在指定截稿日期前将译文寄往《中国翻译》编辑部，时间以寄出邮戳时间为准（注：比赛不接受电子稿，因此作品必须按照要求打印好以信件形式寄出），地址：北京市阜外百万庄大街24号《中国翻译》编辑部，邮编：100037，请在信封上注明“参赛译文”字样。 参赛者在交寄参赛译文的同时，交寄报名费40元，如同时参加两项竞赛，交报名费80元。汇款地址：北京市阜外百万庄大街24号《中国翻译》编辑部，邮编：100037。请在汇款单附言上注明“参赛报名费”字样。未交报名费的参赛译文无效。
2015年韩素音翻译比赛英译汉难句译析 译其心译其意 2015年06月06日 2015年韩素音翻译比赛英译汉难句译析 【英语原文】 (2)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 upa Turkish Gold and walk to lunch while listening to Wilco.(3)That’s pretty much the way I spent the cour se, 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. (4)But when we began to study postmodernism, something struck a chord with me and made me sit up and look anew at thesee mingly blasé college-aged literati of which I was so self-consciously one. 【原文解读】(2) is supposed to…具有肯定性判断语气，“where…toWilco”为定于从句，起描写作用补充说明theclass的具体情况。(3)that后指冒号后的句子，其中through是struggle through的省略形式，意为“makea strenuous effort against opposition”；busy shufflingthrough意为“忙于浏览”，too…to see:太…以致不能弄清….(4)strike a chord withsb:打动某人的心弦，引起…的共鸣。Blasé与(2)jaded属于近义词，college-aged literati 与(2)sophomore属于近义词，这种现象Halliday称为词汇衔接模式，其中literati属于复数。college-agedliterati of which I was so self-consciously one=I was selfconscious that I was one of college literati.
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
翻译评析：第二十二届韩素音青年翻译奖竟赛英译汉译文和译文评析 2.txt曾经拥有的不要忘记；不能得到的更要珍惜；属于自己的不要放弃；已经失去的留作回忆。Hidden Within Technology’s Empire, a Republic of Letters 隐藏于技术帝国的文学界 索尔?贝妻 When I was a boy “discovering literature”, I used to think how wonderful it would be if every other person on the street were familiar with Proust and Joyce or T. E. Lawrence or Pasternak and Kafka. Later I learned how refractory to high culture the democratic masses were. Lincoln as a young frontiersman read Plutarch, Shakespeare and the Bible. But then he was Lincoln. 我还是个"探索文学"的少年时，就经常在想：要是大街上人人都熟悉普鲁斯特和乔伊斯，熟悉T.E.劳伦斯，熟悉帕斯捷尔纳克和卡夫卡，该有多好啊！后来才知道，平民百姓对高雅文化有多排斥。虽说少年时代身居边陲的林肯就在阅读普鲁塔克，、莎士比亚和《圣经》，但他毕竟是林肯。 Later when I was traveling in the Midwest by car, bus and train, I regularly visited small-town libraries and found that readers in Keokuk, Iowa, or Benton Harbor, Mich., were checking out Proust and Joyce and even Svevo and Andrei Biely. D. H. Lawrence was also a favorite. And sometimes I remembered that God was willing to spare Sodom for the sake of 10 of the righteous. Not that Keokuk was anything like wicked Sodom, or that Proust’s Charlus would have been tempted to settle in Benton Harbor, Mich. I seem to have had a persistent democratic desire to find evidences of high culture in the most unlikely places. 后来，我坐小车、巴士和火车在中西部旅行，经常走访小镇图书馆；发现在衣阿华州基奥卡克市，或者密歇根州本顿港市，读者们借阅普鲁斯特和乔伊斯的作品，甚至还有斯维沃@和安德烈?别雷?的著作。D. H.劳伦斯的书也深受欢迎。有时我会想起上帝愿为十个义人而饶恕所多玛城的故事^并非基奧卡克市和邪恶的所多玛有何相似之处，也并非普鲁斯特笔下的夏吕斯?想移居密西根州的本顿港，只不过我似乎一直有一种开明的想法，希望在最难觅高雅文化的地方找到高雅文化的证据。 For many decades now I have been a fiction writer, and from the first I was aware that mine was a questionable occupation. In the 1930’s an elderly neighbor in Chicago told me that he wrote fiction for the pulps. “The people on the block wonder why I don’t go to a job, and I’m seen puttering around, trimming the bushes or painting a fence instead of working in a factory. But I’m a writer. I sell to Argosy and Doc Savage,” he said with a certain gloom. “They wouldn’t call that a trade.” Probably he noticed that I was a bookish boy, likely to sympathize with him, and perhaps he was trying to warn me to avoid being unlike others. But it was too late for that. 至今，我已写了几十年小说，而且一开始就意识到，这是个颇有争议的职业。20世纪30年
英译汉竞赛原文： 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 blasécollege-aged literati of which I was so self-consciously one. According to my textbook, the problem with defining postmodernism is that it’s impossible. 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 popular culture of today, of the other jaded sophomores sitting around me who had grown up in a postmodern world. In many ways, as a college-aged generation, we are also extremely post: post-Cold War, post-industrial, post-baby boom, post-9/11...at one point in his famous essay, “Postmodernism, or the Cultural Logic of Late Capitalism,”literary critic Frederic Jameson even calls us “post-literate.”We are a generation that is riding on the tail-end of a century of war and revolution