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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 theBuddhists. As I am growing old, I can't help being given to flights of fancy and having my own Way of creating stories. However I have come to realize the truth: my old age serves as a vast world in which I can still have my talents employed fully and developed completely.七十岁开始可以诸事不做而拿退休金，不愁没有一碗饭吃，自由自在，自得其乐。
历届韩素音翻译大奖赛竞赛原文及译文历届韩素音翻译大奖赛竞赛原文及译文英译汉部分 (3)Hidden within Technology‘s Empire, a Republic of Letters (3)隐藏于技术帝国的文学界 (3)"Why Measure Life in Heartbeats?" (8)何必以心跳定生死？ (9)美(节选) (11)The Literature of Knowledge and the Literature of Power byThomas De Quincey (16)知识文学与力量文学托马斯.昆西 (16)An Experience of Aesthetics by Robert Ginsberg (18)审美的体验罗伯特.金斯伯格 (18)A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson (21)谁给别人道歉，谁就在道义上掌握了主动保罗.约翰逊 (21)On Going Home by Joan Didion (25)回家琼.狄迪恩 (25)The Making of Ashenden (Excerpt) by Stanley Elkin (28)艾兴登其人（节选）斯坦利.埃尔金 (28)Beyond Life (34)超越生命[美] 卡贝尔著 (34)Envy by Samuel Johnson (39)论嫉妒[英]塞缪尔.约翰逊著 (39)《中国翻译》第一届“青年有奖翻译比赛”（1986）竞赛原文及参考译文（英译汉） (41)Sunday (41)星期天 (42)四川外语学院“语言桥杯”翻译大赛获奖译文选登 (44)第七届“语言桥杯”翻译大赛获奖译文选登 (44)The Woods: A Meditation (Excerpt) (46)林间心语（节选） (47)第六届“语言桥杯”翻译大赛获奖译文选登 (50)第五届“语言桥杯”翻译大赛原文及获奖译文选登 (52)第四届“语言桥杯”翻译大赛原文、参考译文及获奖译文选登 (54) When the Sun Stood Still (54)永恒夏日 (55)CASIO杯翻译竞赛原文及参考译文 (56)第三届竞赛原文及参考译文 (56)Here Is New York (excerpt) (56)这儿是纽约 (58)第四届翻译竞赛原文及参考译文 (61)Reservoir Frogs (Or Places Called Mama's) (61)水库青蛙（又题：妈妈餐馆） (62)中译英部分 (66)蜗居在巷陌的寻常幸福 (66)Simple Happiness of Dwelling in the Back Streets (66)在义与利之外 (69)Beyond Righteousness and Interests (69)读书苦乐杨绛 (72)The Bitter-Sweetness of Reading Yang Jiang (72)想起清华种种王佐良 (74)Reminiscences of Tsinghua Wang Zuoliang (74)歌德之人生启示宗白华 (76)What Goethe's Life Reveals by Zong Baihua (76)怀想那片青草地赵红波 (79)Yearning for That Piece of Green Meadow by Zhao Hongbo (79)可爱的南京 (82)Nanjing the Beloved City (82)霞冰心 (84)The Rosy Cloud byBingxin (84)黎明前的北平 (85)Predawn Peiping (85)老来乐金克木 (86)Delights in Growing Old by Jin Kemu (86)可贵的“他人意识” (89)Calling for an Awareness of Others (89)教孩子相信 (92)To Implant In Our Children‘s Young Hearts An Undying Faith In Humanity (92)心中有爱 (94)Love in Heart (94)英译汉部分Hidden within Technology’s Empire, a Republic of Le tters 隐藏于技术帝国的文学界索尔·贝娄（1）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。
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 Buddhists. As I am growing old, I can't help being given to flights of fancy and having my own Way of creating stories. However I have come to realize the truth: my old age serves as a vast world in which I can still have my talents employed fully and developed completely.七十岁开始可以诸事不做而拿退休金，不愁没有一碗饭吃，自由自在，自得其乐。
历届韩素音翻译大奖赛竞赛原文及译文英译汉部分 (3)Beauty (excerpt) (3)美(节选) (3)The Literature of Knowledge and the Literature of Power byThomas De Quincey (8)知识文学与力量文学托马斯.昆西 (8)An Experience of Aesthetics by Robert Ginsberg (11)审美的体验罗伯特.金斯伯格 (11)A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson (14)谁给别人道歉，谁就在道义上掌握了主动保罗.约翰逊 (14)On Going Home by Joan Didion (18)回家琼.狄迪恩 (18)The Making of Ashenden (Excerpt) by Stanley Elkin (22)艾兴登其人（节选）斯坦利.埃尔金 (22)Beyond Life (28)超越生命[美] 卡贝尔著 (28)Envy by Samuel Johnson (33)论嫉妒[英]塞缪尔.约翰逊著 (33)中译英部分 (37)在义与利之外 (37)Beyond Righteousness and Interests (37)读书苦乐杨绛 (40)The Bitter-Sweetness of Reading Yang Jiang (40)想起清华种种王佐良 (43)Reminiscences of Tsinghua Wang Zuoliang (43)歌德之人生启示宗白华 (45)What Goethe's Life Reveals by Zong Baihua (45)怀想那片青草地赵红波 (48)Yearning for That Piece of Green Meadow by Zhao Hongbo (48)可爱的南京 (51)Nanjing the Beloved City (51)霞冰心 (53)The Rosy Cloud byBingxin (53)黎明前的北平 (54)Predawn Peiping (54)老来乐金克木 (55)Delights in Growing Old by Jin Kemu (55)可贵的“他人意识” (58)Calling for an Awareness of Others (58)教孩子相信 (61)To Implant In Our Children’s Young Hearts An Undying Faith In Humanity (61)英译汉部分Beauty (excerpt)美(节选)Judging from the scientists I know, including Eva and Ruth, and those whom I've read about, you can't pursue the laws of nature very long without bumping撞倒; 冲撞into beauty. “I don't know if it's the same beauty you see in the sunset,”a friend tells me, “but it feels the same.”This friend is a physicist, who has spent a long career deciphering破译(密码), 辨认(潦草字迹) what must be happening in the interior of stars. He recalls for me this thrill on grasping for the first time Dirac's⑴equations describing quantum mechanics, or those of Einstein describing relativity. “They're so beautiful,” he says, “you can see immediately they have to be true. Or at least on the way toward truth.” I ask him what makes a theory beautiful, and he replies, “Si mplicity, symmetry .对称(性); 匀称, 整齐, elegance, and power.”我结识一些科学家（包括伊娃和露丝），也拜读过不少科学家的著作，从中我作出推断：人们在探求自然规律的旅途中，须臾便会与美不期而遇。
保护古村落就是保护“根性文化”To Preserve “Ancient Villages”, to Protect the “Roots of Culture”传统村落是指拥有物质形态和非物质形态文化遗产，具有较高的历史、文化、科学、艺术、社会、经济价值的村落。
但近年来，随着城镇化快速推进，以传统村落为代表的传统文化正在淡化，乃至消失。
对传统村落历史建筑进行保护性抢救，并对传统街巷和周边环境进行整治，可防止传统村落无人化、空心化。
“Traditional villages” refer to those with tangible and intangible cultural heritages and of high historic, cultural, scientific, artistic, social and economic value. But in recent years, traditional cultures represented by traditional villages have been fading away or even dying out with rapid urbanization. In order to prevent those villages from being uninhabited or hollowed out, we must protect historic buildings at risk there, restore the old streets and lanes, and renovate their surroundings.古村落与其说是老建筑，倒不如说是一座座承载了历史变迁的活建筑文化遗产，任凭世事变迁，斗转星移，古村落依然岿然不动，用无比顽强的生命力向人们诉说着村落的沧桑变迁，尽管曾经酷暑寒冬，风雪雨霜，但是古老的身躯依然支撑着生命的张力，和生生不息的人并肩生存，从这点上说，沧桑的古村落也是一种无形的精神安慰。
Are We There Yet?America’s recovery will be much slower than that from most recessions; but the government can help a bit.“WHITHER goest thou, America?” That question, posed by Jack Kerouac on behalf of the Beat generation half a century ago, is the biggest uncertainty hanging over the world economy. And it reflects the foremost worry for American voters, who go to the polls for the congressional mid-term elections on November 2nd with the country’s unemployment rate stubbornly stuck at nearly one in ten. They should prepare themselves for a long, hard ride.The most wrenching recession since the 1930s ended a year ago. But the recovery—none too powerful to begin with—slowed sharply earlier this year. GDP grew by a feeble 1.6% at an annual pace in the second quarter, and seems to have been stuck somewhere similar since. The housing market slumped after temporary tax incentives to buy a home expired. So few private jobs were being created that unemployment looked more likely to rise than fall. Fears grew over the summer that if this deceleration continued, America’s economy would slip back into recession.Fortunately, those worries now seem exaggerated. Part of the weakness of second-quarter GDP was probably because of a temporary surge in imports from China. The latest statistics, from reasonably good retail sales in August to falling claims for unemployment benefits, point to an economy that, though still weak, is not slumping further. And history suggests that although nascent recoveries often wobble for a quarter or two, they rarely relapse into recession. For now, it is most likely that America’s economy will crawl along with growth at perhaps 2.5%: above stall speed, but far too slow to make much difference to the jobless rate.Why, given that America usually rebounds from recession, are the prospects so bleak? That’s because most past recessions have been caused by tight monetary policy. When policy is loosened, demand rebounds. This recession was the result of a financial crisis. Recoveries after financial crises are normally weak and slow as banking systems are repaired and balance-sheets rebuilt. Typically, this period of debt reduction lasts around seven years, which means America would emerge from it in 2014. By some measures, households are reducing their debt burdens unusually fast, but even optimistic seers do not think the process is much more than half over.Battling on the busAmerica’s biggest problem is that its politician s have yet to acknowledge that the economy is in for such a long, slow haul, let alone prepare for the consequences. A few brave officials are beginning to sound warnings that the jobless rate is likely to “stay high”. But the political debate is more abou t assigning blame for the recession than about suggesting imaginative ways to give more oomph to the recovery.Republicans argue that Barack Obama’s shift towards “big government” explains the economy’s weakness, and that high unemployment is proof that fiscal stimulus was a bad idea. In fact, most of the growth in government to date has been temporary and unavoidable; the longer-run growth in government is more modest, and reflects the policies of both Mr Obama and his predecessor. And the notion that hig h joblessness “proves” that stimulus failed is simply wrong. The mechanics of a financial bust suggest that without a fiscal boost the recession would have been much worse. Democrats have their own class-warfare version of the blame game, in which Wall Str eet’s excesses caused the problem and higher taxes on high-earners are part of the solution. That is why Mr. Obama’s legislative priority before the mid-terms is to ensure thatthe Bush tax cuts expire at the end of this year for households earning more than $250,000 but are extended for everyone else. This takes an unnecessary risk with the short-term recovery. America’s experience in 1937 and Japan’s in 1997 are powerful evidence that ill-timed tax rises can tip weak economies back into recession. Higher taxes at the top, along with the waning of fiscal stimulus and belt-tightening by the states, will make a weak growth rate weaker still. Less noticed is that Mr. Obama’s fiscal plan will also worsen the medium-term budget mess, by making tax cuts for the middle class permanent.Ways to overhaul the engineIn an ideal world America would commit itself now to the medium-term tax reforms and spending cuts needed to get a grip on the budget, while leaving room to keep fiscal policy loose for the moment. But in febrile, partisan Washington that is a pipe-dream. Today’s goals can only be more modest: to nurture the weak economy, minimize uncertainty and prepare the ground for tomorrow’s fiscal debate. To that end, Congress ought to extend all the Bush tax cuts until 2013. Then they should all expire—prompting a serious fiscal overhaul, at a time when the economy is stronger.A broader set of policies could help to work off the hangover faster. One priority is to encourage more write-downs of mortgage debt. Almost a quarter of all Americans with mortgages owe more than their houses are worth. Until that changes the vicious cycle of rising foreclosures and falling prices will continue. There are plenty of ideas on offer, from changing the bankruptcy law so that judges can restructure mortgage debt to empowering special trustees to write down loans. They all have drawbacks, but a fetid pool of underwater mortgages will, much like Japan’s loans to zombie firms, corrode the financial system and harm the recoverCleaning up the housing market would help cut America’s unemployment rate, by making it easier for people to move to where jobs are. But more must be done to stop high joblessness becoming entrenched. Payroll-tax cuts and credits to reduce the cost of hiring would help. (The health-care reform, alas, does the opposite, at least for small businesses.) Politicians will also have to think harder about training schemes, because some workers lack the skills that new jobs require.Americans are used to great distances. The sooner they, and their politicians, accept that the road to recovery will be a long one, the faster they will get there.。
英译汉竞赛原文：The Concep t of Intell igenc e in Cross-cultur al Perspe ctive s[1] One of the positi ve outcom es from so much resear ch on the relati onshi p betwee n cultur e and intell igenc e is an expand ed view of what intell igenc e may be, and how it may be concep tuall y relate d to cultur e. This issueis intric ately intert wined with cross-cultur al resear ch on intell igenc e becaus e one of the possib le confou nding factor s in previo us studie s that docume ntedcultur al differ ences has been cultur al differ ences in the very concep t and meanin g of intell igenc e.[2] Resear chers in this area have discov eredthat many langua ges have no word that corres ponds to our idea of intell igenc e. The closes t Mandar in equiva lent, for instan ce, is a Chines e charac ter that means“good brainand talent ed”. Chines e people oftenassoci ate this concep t with traits such as imitat ion, effort, and social respon sibil ity. Such traits do not consti tuteimport ant elemen ts of the concep t of intell igenc e for most Americ ans.[3] Africa n cultur es provid e a number of exampl es. The Bagand a of East Africa use the word obugez i to referto a combin ation of mental and social skills that make a person steady, cautio us, and friend ly. The Djerma-Songha i in West Africa use the term akkal, whichhas an even broade r meanin g – a combin ation of intell igenc e, know-how, and social skills. Stillanothe r societ y, the Baoule, uses the term n’glouel e, whichdescri bes childr en who are not only mental ly alertbut also willin g to volunt eer theirservic es withou t beingasked.[4] Becaus e of the enormo us differ ences in the ways cultur es define intell igenc e, it is diffic ult to make validcompar isons from one societ y to anothe r. That is, differ ent cultur es valuediffer ent traits (theirdefini tionof “intell igenc e”) and have diverg ent viewsconcer ningwhichtraits are useful in predic tingfuture import ant behavi ors (also cultur allydefine d). People in differ ent cultur es not only disagr ee aboutwhat consti tutes intell igenc e but also aboutthe proper way to demons trate thoseabilit ies. In mainst reamNorthAmeric an societ y, indivi duals are typica lly reward ed for displa yingknowle dge and skills. This same behavi or may be consid eredimprop er, arroga nt, or rude in societ ies that stress person al relati onshi ps, cooper ation, and modest y.[5] Thesediffer ences are import ant to cross-cultur al studie s of intell igenc e becaus e succes sfulperfor mance on a task of intell igenc e may requir e behavi or that is consid eredimmode st and arroga nt in Cultur e A (and theref ore only reluct antly displa yed by member s of Cultur e A)but desira ble in Cultur e B (and theref ore readil y displa yed by member s of Cultur e B). Clearl y, such differ ent attitu des toward the same behavi or couldlead resear chers to draw inaccu rateconclu sions aboutdiffer ences in intell igenc e betwee n Cultur e A and Cultur e B.[6] Anothe r reason it is diffic ult to compar e intell igenc e cross-cultur allyis that testsof intell igenc e oftenrely on knowle dge that is specif ic to a partic ularcultur e; invest igato rs basedin that cultur e may not even know what to test for in a differ ent cultur e. For exampl e, one U.S. intell igenc e test contai ns the follow ing questi on: “How does a violin resemb le a piano?” Clearl y, this questi on assume s priorknowle dge aboutviolin s and pianos–quitea reason ableexpect ation for middle-classAmeric ans, but not for people from cultur es that use differ ent musica l instru ments.[7] Our expand ing knowle dge aboutcultur al differ ences in the concep t of intell igenc e has had import ant ramifi catio ns for our theore tical unders tandi ng of intell igenc e in mainst reamAmeric an psycho logyas well. Althou gh tradit ional thinki ng and reason ing abilit ies have domina ted viewsof intell igenc e in the past, in recent yearspsycho logis ts have begunto turn theirattent ion to otherpossib le aspect s of intell igenc e. Untilvery recent ly, for exampl e, creati vitywas not consid ereda part of intell igenc e; now, howeve r, psycho logis ts are increa singl y consid ering this import ant humanabilit y as a type of intell igenc e. Otheraspect s of intell igenc e are also coming to the forefr ont. A psycho logis t has sugges ted that thereare really sevendiffer ent typesof intell igenc e: logica l mathem atica l, lingui stic,musica l, spatia l, bodily kinest hetic, interp erson al, and intrap erson al. Accord ing to this scheme, not only do the core compon entsof each of theseseventypesof intell igenc e differ, but so do some sample end-states(such as mathem atici an versus dancer). His theory of multip leintell igenc es has broade ned our unders tandi ng of intell igenc e to includ e otherareasbeside s “book smarts”.[8] Perhap s the fieldis coming to realiz e that intell igenc e in its broade st sensemay be more aptlydefine d as “the skills and abilit ies necess ary to effect ively accomp lishcultur al goals”. If your cultur e’s goals,for exampl e, involv e succes sfull y pursui ng a profes siona l occupa tionwith a good salary in orderto suppor t yourse lf and your family, that cultur e will foster a view of intell igenc e that incorp orate s cognit ive and emotio nal skills and abilit ies that allowfor pursui ng such an occupa tion. Thoseskills and abilit ies may includ e deduct ive reason ing, logica l though t, verbal and mathem atica l skills– the sortsof skills that are foster ed in contem porar y Americ an cultur e. If your cultur e’s goals,howeve r, focusmore on the develo pment and mainte nance of succes sfulinterp erson al relati onshi ps, workin g with nature, or huntin g and gather ing, intell igenc e will more aptlybe viewed as the skills and abilit ies relate d to such activi ties.[9] On one level,theref ore, people of all cultur es sharea simila r view of intell igenc e –a catcha ll concep t that summar izesthe skills and abilit ies necess ary to live effect ively in one’s cultur e. At the same time, howeve r, cultur al differ ences natura lly existbecaus e of differ ences in how cultur es define goalsand skills and abilit ies needed to achiev e thosegoals.Future resear ch will need to delveinto thesedual proces ses, search ing for common aliti es as well as differ ences across cultur es and explor ing what contex tualvariab les affect intell igenc e-relate d behavi ors, and why.[10] Awaren ess of cultur al differ ences in intell igenc e raises diffic ult questi ons concer ningtestin g and the use of test scores. Should bias in testin g be elimin atedat the expens e of the predic tivevalidi ty of the test? Many educat ional instit ution s and busine ss organi zatio ns todayface this diffic ult questi on, whichis compou ndedby legalramifi catio ns and the consta nt threat of litiga tion. Perhap s we need to give consid erati on to yet anothe r aspect of intell igenc e – that is, our attitu des regard ing intell igenc e. A cross-cultur al unders tandi ng of differ ences in the defini tions and proces ses of intell igenc e should help to deepen our apprec iatio n and respec t for cultur es differ ent from our own, and help us to find simila ritie s as well as differ ences amongpeople.。
Outing A.I.: Beyond the Turing TestThe idea of measuring A.I. by its ability to “pass” as a human – dramatized in countless sci- fi films – is actually as old as modern A.I. research itself. It is traceable at least to 1950 when the British mathematician Alan Turing published “Computing Machinery and Intelligence,” a paper in which he described what we now call the “Turing Test,” and which he referred to as the “imitation game.” There are different versions of the test, all of which are revealing as to why our approach to the culture and ethics of A.I. is what it is, for good and bad. For the most familiar version, a human interrogator asks questions of two hidden contestants, one a human and the other a computer. Turing suggests that if the interrogator usually cannot tell which is which, and if the computer can successfully pass as human, then can we not conclude, for practical purposes, that the computer is “intelligent”?More people “know” Turing’s foundational text than have actually read it. This is unfortunate because the text is marvelous, strange and surprising. Turing introduces his test as a variation on a popular parlor game in which two hidden contestants, a woman (player A) and a man (player B) try to convince a third that he or she is a woman by their written responses to leading questions. To win, one of the players must convincingly be who they really are, whereas the other must try to pass as another gender. Turing describes his own variation as one where “a computer takes the place of player A,” and so a literal reading would suggest that in his version the computer is not just pretending to be a human, but pretending to be a woman. It must pass as a she.Passing as a person comes down to what others see and interpret. Because everyone else is already willing to read others according to conventional cues (of race, sex, gender, species, etc.) the complicity between whoever (or whatever) is passing and those among which he or she or it performs is what allows passing to succeed. Whether or not an A.I. is trying to pass as a human or is merely in drag as a human is another matter. Is the ruse all just a game or, as for some people who are compelled to pass in their daily lives, an essential camouflage? Either way, “passing” may say more about the audience than about the performers.That we would wish to define the very existence of A.I. in relation to its ability to mimic how humans think that humans think will be looked back upon as a weird sort of speciesism. The legacy of that conceit helped to steer some older A.I. research down disappointingly fruitless paths, hoping to recreate human minds from available parts. It just doesn’t work that way. Contemporary A.I. research suggests instead that the threshold by which any particular arrangement of matter can be said to be “intelligent” doesn’t have much to do with how it reflects humanness back at us. As Stuart Russell and Peter Norvig (now director of research at Google) suggest in their essential A.I. textbook, biomorphic imitation is not how we design complex technology. Airplanes don’t fly like birds fly, and we certainly don’t try to trick birds into thinking that airplanes are birds in order to test whether those planes “really” are flying machines. Why do it for A.I. then? Today’s serious A.I. research does not focus on the Turing Test as an objective criterion of success, and yet in our popular culture of A.I., the test’s anthropocentrism holds such durable conceptual importance. Like the animals who talk like teenagers in a Disney movie, other minds are conceivable mostly by way of puerile ventriloquism.Where is the real injury in this? If we want everyday A.I. to be congenial in a humane sort of way, so what? The answer is that we have much to gain from a more sincere and disenchanted relationship to synthetic intelligences, and much to lose by keeping illusions on life support. Some philosophers write about the possible ethical “rights” of A.I. as sentient entities, but that’s not my point here. Rather, the truer perspective is also the better one for us as thinking technical creatures.Musk, Gates and Hawking made headlines by speaking to the dangers that A.I. may pose. Their points are important, but I fear were largely misunderstood by many readers. Relying on efforts to program A.I. not to “harm humans” (inspired by Isaac Asimov’s “three laws” of robotics from 1942) makes sense only when an A.I. knows what humans are and what harming them might mean. There are many ways that an A.I. might harm us that have nothing to do with its malevolence toward us, and chief among these is exactly following our well-meaning instructions to an idiotic and catastrophic extreme. Instead of mechanical failure or a transgression of moral code, the A.I. maypose an existential risk because it is both powerfully intelligent and disinterested in humans. To the extent that we recognize A.I. by its anthropomorphic qualities, or presume its preoccupation with us, we are vulnerable to those eventualities.Whether or not “hard A.I.” ever appears, the harm is also in the loss of all that we prevent ourselves from discovering and understanding when we insist on protecting beliefs we know to be false. In the 1950 essay, Turing offers several rebuttals to his speculative A.I., including a striking comparison with earlier objections to Copernican astronomy. Copernican traumas that abolish the false centrality and absolute specialness of human thought and species-being are priceless accomplishments. They allow for human culture based on how the world actually is more than on how it appears to us from our limited vantage point. Turing referred to these as “theological objections,” but one could argue that the anthropomorphic precondition for A.I. is a “pre-Copernican” attitude as well, however secular it may appear. The advent of robust inhuman A.I. may let us achieve another disenchantment, one that should enable a more reality-based understanding of ourselves, our situation, and a fuller and more complex understanding of what “intelligence” is and is not. From there we can hopefully make our world with a greater confidence that our models are good approximations of what’s out there.人工智能：超越图灵实验以人工智能“冒充”人的能力的来衡量人工智能的这个概念---已经被数不清的科幻电影搬上了荧幕---实际上已经和现代人工智能研究一样久远了。
“CATTI杯”第二十七届韩素音青年翻译奖竞赛英译汉竞赛原文：The Posteverything GenerationI 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 mewho 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 that toppled civilizations, overturned repressive social orders, and left us with more privilege and opportunity than any other society in history. Ours could be an era to accomplish anything.And yet do we take to the streets and the airwaves and say “here we are, and this is what we demand”? Do we plant our flag of youthful rebellion on the mall in Washington and say “we are not leaving until we see change! Our eyes have been opened by our education and our conception of what is possible has been expanded by our privilege and we demand a better world because it is our right”? It would seem we do the opposite. We go to war without so much as questioning the rationale, we sign away our civil liberties,we say nothing when the Supreme Court uses Brown v. Board of Education to outlaw desegregation, and we sit back to watch the carnage on the evening news.On campus, we sign petitions, join organizations, put our names on mailing lists, make small-money contributions, volunteer a spare hour to tutor, and sport an entire wardrobe’s worth of Live Strong bracelets advertising our moderately priced opposition to everything from breast cancer to global warming. But what do we really stand for? Like a true postmodern generation we refuse to weave together an overarching narrative to our own political consciousness, to present a cast of inspirational or revolutionary characters on our public stage, or to define a specific philosophy. We are a story seemingly without direction or theme, structure or meaning –a generation defined negatively against what came before us. When Al Gore once said “It’s the combination of narcissism and nihilism that really defines postmodernism,” he might as well have been echoing his entire generation’s critique of our own. We are a generation for whom evenrevolution seems trite, and therefore as fair a target for bland imitation as anything else. We are the generation of the Che Geuvera tee-shirt.Jameson calls it “Pastiche”–“the wearing of a linguistic mask, speech in a dead language.” In literature, this means an author speaking in a style that is not his own –borrowing a voice and continuing to use it until the words lose all meaning and the chaos that is real life sets in. It is an imitation of an imitation, something that has been re-envisioned so many times the original model is no longer relevant or recognizable. It is mass-produced individualism, anticipated revolution. It is why postmodernism lacks cohesion, why it seems to lack purpose or direction. For us, the post-everything generation, pastiche is the use and reuse of the old clichés of social change and moral outrage –a perfunctory rebelliousness that has culminated in the age of rapidly multiplying non-profits and relief funds. We live our lives in masks and speak our minds in a dead language –the language of a society that expects us to agitate because that’s whatyoung people do. But how do we rebel against a generation that is expecting, anticipating, nostalgic for revolution?How do we rebel against parents that sometimes seem to want revolution more than we do? We don’t. We rebel by not rebelling. We wear the defunct masks of protest and moral outrage, but the real energy in campus activism is on the internet, with websites like . It is in the rapidly developing ability to communicate ideas and frustration in chatrooms instead of on the streets, and channel them into nationwide projects striving earnestly for moderate and peaceful change: we are the generation of Students Taking Action Now Darfur; we are the Rock the V ote generation; the generation of letter-writing campaigns and public interest lobbies; the alternative energy generation.College as America once knew it –as an incubator of radical social change –is coming to an end. To our generation the word “radicalism”evokes images of al Qaeda, not the Weathermen. “Campus takeover”sounds more like Virginia Tech in 2007 than Columbia University in 1968. Such phrasesare a dead language to us. They are vocabulary from another era that does not reflect the realities of today. However, the technological revolution, the revolution, the revolution of the organization kid, is just as real and just as profound as the revolution of the 1960’s –it is just not as visible. It is a work in progress, but it is there. Perhaps when our parents finally stop pointing out the things that we are not, the stories that we do not write, they will see the threads of our narrative begin to come together; they will see that behind our pastiche, the post generation speaks in a language that does make sense. We are writing a revolution. We are just putting it in our own words.汉译英竞赛原文：保护古村落就是保护“根性文化”传统村落是指拥有物质形态和非物质形态文化遗产，具有较高的历史、文化、科学、艺术、社会、经济价值的村落。
保护古村落就是保护“根性文化”To Preserve “Ancient Villages”, to Protect the “Roots of Culture”传统村落是指拥有物质形态和非物质形态文化遗产，具有较高的历史、文化、科学、艺术、社会、经济价值的村落。
但近年来，随着城镇化快速推进，以传统村落为代表的传统文化正在淡化，乃至消失。
对传统村落历史建筑进行保护性抢救，并对传统街巷和周边环境进行整治，可防止传统村落无人化、空心化。
“Traditional villages” refer to those with tangible and intangible cultural heritages and of high historic, cultural, scientific, artistic, social and economic value. But in recent years, traditional cultures represented by traditional villages have been fading away or even dying out with rapid urbanization. In order to prevent those villages from being uninhabited or hollowed out, we must protect historic buildings at risk there, restore the old streets and lanes, and renovate their surroundings.古村落与其说是老建筑，倒不如说是一座座承载了历史变迁的活建筑文化遗产，任凭世事变迁，斗转星移，古村落依然岿然不动，用无比顽强的生命力向人们诉说着村落的沧桑变迁，尽管曾经酷暑寒冬，风雪雨霜，但是古老的身躯依然支撑着生命的张力，和生生不息的人并肩生存，从这点上说，沧桑的古村落也是一种无形的精神安慰。
“CATTI杯”第二十七届韩素音青年翻译奖竞赛英译汉竞赛原文：The Posteverything GenerationI 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 listen ing 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 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 “pos t-literate.” We are a generation that is riding on the tail-end of a century of war and revolution that toppled civilizations, overturned repressive social orders, and left us with more privilege and opportunity than any other society in history. Ours could be an era to accomplish anything.And yet do we take to the streets and the airwaves and say “here we are, and this is what we d emand”? Do we plant our flag of youthful rebellion on the mall in Washington and say “we are not leaving until we see change! Our eyes have been opened by our education and our conception of what is possible has been expanded by our privilege and we demand a better world because it is our right”? It would seem we do the opposite. We go to war without so much as questioning the rationale, we sign away our civil liberties, we say nothing when the Supreme Court uses Brown v.Board of Education to outlaw desegregation, and we sit back to watch the carnage on the evening news.On campus, we sign petitions, join organizations, put our names on mailing lists, make small-money contributions, volunteer a spare hour to tutor, and sport an entire wardrobe’s worth of Live Strong bracelets advertising our moderately priced opposition to everything from breast cancer to global warming. But what do we really stand for? Like a true postmodern generation we refuse to weave together an overarching narrative to our own political consciousness, to present a cast of inspirational or revolutionary characters on our public stage, or to define a specific philosophy. We are a story seemingly without direction or theme, structure or meaning –a generation defined negatively against wh at came before us. When Al Gore once said “It’s the combination of narcissism and nihilism that really defines postmodernism,” he might as well have been echoing his entire generation’s critique of our own. We are a generation for whom even revolution seems trite, and therefore as fair a target for bland imitation as anything else. We are the generation of the Che Geuvera tee-shirt.Jameson calls it “Pastiche” –“the wearing of a linguistic mask, speech in a dead language.” In literature, this means an author speaking in a style that is not his own – borrowing a voice and continuing to use it until the words lose all meaning and the chaos that is real life sets in. It is an imitation of an imitation, something that has been re-envisioned so many times the original model is no longer relevant or recognizable. It is mass-produced individualism, anticipated revolution. It is why postmodernism lacks cohesion, why it seems to lack purpose or direction. For us, the post-everything generation, pastiche is the use and reuse of the old clichés of social change and moral outrage – a perfunctory rebelliousness that has culminated in the age of rapidly multiplying non-profits and relief funds. We live our lives in masks and speak our minds in a dead language –the langua ge of a society that expects us to agitate because that’s what young people do. But how do we rebel against a generation that is expecting, anticipating, nostalgic for revolution?How do we rebel against parents that sometimes seem to want revolution more than we do? We don’t. We rebel by not rebelling. We wear the defunct masks of protest and moral outrage, but the real energy in campus activism is on the internet, with websites like . It is in the rapidly developing ability to communicate ideas and frustration in chatrooms instead of on the streets, and channel them into nationwide projects striving earnestly for moderate and peaceful change: we are the generation of Students Taking Action Now Darfur; we are the Rock the V ote generation; the generation of letter-writing campaigns and public interest lobbies; the alternative energy generation.College as America once knew it – as an incubator of radical social change – is coming to an end. To our generation the word “radicalism” evokes images of al Qaeda, not the Weathermen. “Campus takeover” sounds more like Virginia Tech in 2007 than Columbia University in 1968. Such phrases are a dead language to us. They are vocabulary from another era that does not reflect the realities of today. However, the technological revolution, the revolution, the revolution of the organization kid, is just as real and just as profound as the revolution of the 1960’s – it is just not as visible. It is a work in progress, but it is there. Perhaps when our parentsfinally stop pointing out the things that we are not, the stories that we do not write, they will see the threads of our narrative begin to come together; they will see that behind our pastiche, the post generation speaks in a language that does make sense. We are writing a revolution. We are just putting it in our own words.汉译英竞赛原文：保护古村落就是保护“根性文化”传统村落是指拥有物质形态和非物质形态文化遗产，具有较高的历史、文化、科学、艺术、社会、经济价值的村落。
