四川大学翻译硕士MTI专业考研讲义复习笔记

2021翻译硕士MTI《英语翻译基础》考研复习笔记备考第1章词语翻译1.1 大纲要求翻译硕士专业学位教育指导委员会在《翻译硕士专业学位研究生指导性培养方案》中指出，MTI教育的目标是培养高层次、应用型、专业性口笔译人才。

MTI教育重视实践环节，强调翻译实践能力的培养。

全日制MTI的招生对象为具有国民教育序列大学本科学历（或本科同等学力）人员，具有良好的双语基础。

根据《翻译硕士专业学位研究生指导性培养方案》，制定翻译硕士专业学位研究生入学考试大纲。

该大纲是各学校自行命题的重要参考依据，对于考生备考有重要的指导意义。

1考试要求要求考生准确翻译中英文术语或专有名词。

2题型要求考生较为准确地写出题中的30个汉/英术语、缩略语或专有名词的对应目的语。

汉/英文各15个，每个1分，总分30分。

考试时间为60分钟。

1.2 应试指南通过对各高校翻译硕士《357英语翻译基础》真题的归纳分析，我们可大致看出，词语翻译这部分所涉及词汇的领域主要有政治、学术、社会、文化、经济、环境、科学等方面，内容涵盖面非常广。

政治性词汇主要集中在对国际或国内政治机构、组织、协会、会议、著名事件以及项目等的考察。

比如广东外语外贸大学曾考到“CPPCC”“UNESCO”“ASEM”“China-ASEAN Expo”“全国人民代表大会”“外交部”“中国证监会”“廉政公署”8个该类词组，中山大学考题考查过“全国人民代表”“哥本哈根计划”“金砖五国”“东南亚国家联盟”“Universal Suffrage”“Bilateralism”“Air Force One”“Kyoto Protocol”“Air Defense Identification Zone”“Occupy Central”“Liaison Office”等12个政治方面术语和名称的翻译，同时，这也是其他学校必考项之一，因此考生应重点掌握。

学术类词汇主要涉及翻译领域，分别是翻译理论和语言学知识。

育明教育
【温馨提示】
现在很多小机构虚假宣传，育明教育咨询部建议考生一定要实地考察，并一定要查看其营业执照，或者登录工商局网站查看企业信息。

目前，众多小机构经常会非常不负责任的给考生推荐北大、清华、北外等名校，希望广大考生在选择院校和专业的时候，一定要慎重、最好是咨询有丰富经验的考研咨询师！
四川大学英语翻译硕士考研参考书目
1-《高级英语》》(修订本)第1、2册(重排版)，张汉熙，外语教学与研究出版社，2010年。

2-《英汉翻译简明教程》，庄绎传，外语教学与研究出版社，2002年;
3-《英汉口译教程》，任文，外语教学与研究出版社，2011年
4-《英语笔译实务》(三级)最新修订版，张春柏，外文出版社，2009年。

5-《英语写作手册》(英文版)(第3版)丁往道、吴冰，外语教学与研究出版社，2009年
6-《中国文化读本》(中文版) 叶朗，外语教学与研究出版社，2008年
7-《中国文化概要》，陶嘉炜、何寅，北京大学出版社，2009年
8-《英语国家社会与文化》，梅仁毅，外语教学与研究出版社，2008年
9-《应用文写作》，王首程，高等教育出版社，2009年
10-《翻译硕士常考词汇精编》育明教育内部资料
11-《百科知识考点精编与真题解析》，中国光明日报出版社（2013年7月底上市）
更多考研问题咨询育明教育梁老师！全程保过视频课程同步发售，最低640元起!。

A. creatingB. createsC. is creatingD. it creates14. Booker T. Washington, acclaimed as a leading educator at the turn of the century, _____ of a school that later became the Tuskegee Institute.A. took chargeB. taking chargeC. charge was takenD. taken charge15. True hibernation takes place only among _______ animals.A. whose blood is warmB. blood warmC. warm-bloodedD. they have warm blood16. In central Georgia, archaeological evidence indicates that Native Americans first inhabited the area________.A. since thirteen centuriesB. thirteen centuries agoC. the previous thirteen centuriesD. thirteen centuries were before17. In ________, the advent of the telephone, radio, and television has made rapid long-distance communication possible.A. one hundred years laterB. one hundred years agoC. the one hundred years sinceD. the last one hundred years18. ________, The Yearling, won a Pulitzer Prize.A. Marjorie Rawlings’ best work wasB. Marjorie Rawlings’ best workC. Her best work was Marjorie Rawlings’D. That Marjorie Rawlings’ best work19. Abstraction goes into the making of any work of art, ________ or not.A. whether the artist being aware of itB. the artist is being aware whetherC. whether the artist is aware of itD. the artist is aware whether20. Not until 1931 ________ the official anthem of the United StatesA. “The Star-spangled Banner” did becomeB. when “The Star-spangled Banner” becameC. did “The Star-Spangle Banner” becomeD. became “The Star-spangled Banner”II. Reading comprehension (40’)Section 1 Multiple choice (20’)Directions: In this section there are reading passages followed by multiple-choice questions. Read the passages and then mark your answers on your answer sheet.Passage AJustice and injustice in criminal adjudication are more than abstract concept; in modern America each term conjures up its own paradigm image. Justice occurs in a somber courtroom where a robber reaches a legal decision. Injustice is a bloodthirsty mob bearing lit torches, intimidating on the doors of the jail desperate to wreak revenge upon the suspected wrongdoer held within.This image of injustice provides many normative insights. One that courts have frequently drawn is that in criminal adjudication emotion is unalterably opposed to reason and thus to justice itself. Taking this principle a step farther, courts have urged that the more a legal issue might provoke popular rage, the harder courts must work to insulate the legal decision from emotive influence. The classic example is capital sentencing, an occasion which evokes strong emotions. Here the Supreme Court has worked to ensure that “any decision to impose the death sentence be, and appear to be, based on reason rather than caprice or emotion”. The Court has, over a period of years, undertaken an extensiveregulatory project aimed at suppressing emotive influence in capital cases by mandating rationalistic ruled to guide sentencing. This insistence upon the injustice of all emotion stems from a misconception of emotion and its influence upon criminal punishment. Although the mob at jail scene illustrates that anger can lead to injustice, it does not support the proposition that all decisions influenced by anger are morally tainted. Anger can be justified and have moral decision making is complex; untangling it involved a close examination of emotion than the law has generally undertaken.This has obvious significance for criminal law as a form of social concord. But it is also important or its alleged role as a restraint on power. Criminal law does little or nothing to restrict the efforts of the various professionals now responsible for preventing and reshaping deviant behavior. Rather it is them who have colonized its territory, as in the welfare of the professional authority that legitimates them and because they enter into the enabling role of the state as dispenser of benefits. This is to say nothing of other forms of market and bureaucratic power and social control exercised by groups other than government. Under these conditions the alleged protections of the criminal law seem premised on a nineteenth century view of the state and society; those interested in the law in the twentieth century must look to the potential of administrative law rather than to criminal law. Either way critical writers would be wasting their time here.Whilst there is a lot of truth in this picture of the declining importance of criminal law, it is sensible not to exaggerate its loss of functions. From a critical point of view it would seem to retain a crucial ideological significance as being the form of closet touch with public. It is hard to credit the idea that these central liberal (bourgeois) notions have been displaced by the newer disciplines and strategies.1.The reason for the insulation of emotions in criminal adjudication is due to_______.A. the severity of the possible punishmentB. the social concern for the adjudicationC. the Supreme Court decisionD. the ideal of keeping order2. According to the author’s opinion, the origination of the insistence upon the injustice of all emotion is __________.A. that emotion is inevitably against reason and justiceB. the misunderstanding of emotion and its influenceC. the courts’ hard work to prevent the legal decision from emotive influenceD. that the death sentence was based on reason through suppressing emotive influence3. Regards to the role of anger in adjudication, which statement is INCORRECT?A. Only part of the decisions is influenced by anger, though it can bring biases.B. Though moral decision-making is complex, anger can be justifiedC. Some decisions influenced by anger can be morally taintedD. Because of anger, moral decision-making is quite complicated4. The declining importance of criminal law is a consequence of ___________.A. the loss of importance of criminal law and increase of interest in government as a benefit dispenserB. the exaggeration of the importance of criminal law and decrease of interest in government affairsC. the new trend in legal studiesD. the new ideas pouring out in the administrative law field5. The review is primarily ___________.A. dubiousB. objectiveC. partialD. criticalPassage BThe Eskimos believe that a human being is made up of a body, a soul, and a name, and it not complete unless it has all three. This belief has a great effect on the Eskimo’s daily life and runs like a golden thread through the Eskimo culture.As for the soul of man, the Eskimos do not claim to know exactly what it is—but then, who does? They see it, however, as the beginning of life, the initiator of all activities within a being, and the energy without which life cannot continue.An Eskimo’s name is believed to have a life of its own. It combines all the good qualities and talents of all the persons who have been called by it. One may imagine it as a procession of ancestors stretching into the dim past and surrounding the present bearer of the name with a sort of magic protective aura.Many Eskimos believe that a newborn baby cries because it wants its name and will not be complete until it gets it. Immediately after a birth the angakok (medicine man) or some wise elders of the tribe gather to name the child. The name that is selected must be the name of someone who has died recently. The choice may in some cases call for much conjuring and soothsaying, and in other cases be self-evident. When my son was born, everyone realized that it was his great-grandfather, Mequsaq, who had died a few months before, who had been reborn in him. The newborn infant had a slight squint in the very same eye that old Mequsaq had lost to the cannibals in Baffin Land. This was taken as a sign from the name spirit that the baby should be called Mequsaq.When, in 1927, I returned to Thule for a visit, I found that no fewer than five little girls had been named Navarana after my dear late wife. So great was the confidence in Navarana’s ability and character that there was believed to be enough for all five children. It was thus a beautiful and touchingmemorial to her, though a slightly expensive one for me, since I had to give all the little girls presents.More often he newborn child was given several names, so as to have the highest possible protection, and certain names became great favorites. Calling so many by the same name was often very confusing. This custom was continued in Christianized Greenland. In the little settlement of Kook, in the Upernavik district, all five hunters were called Gaba (after the archangel Gabriel). I was told that some years before, a great man called Gaba had died, and after his death several unmistakable signs indicated that his spirit was still active. To please the spirit, many boy babies were named after it. In order to distinguish between them they called them “fat Gaba,”“Little Gaba,” etc.A Polar Eskimo would never mention himself by name. Doing so could break the name’s magic protection. And since the ever jealous spirits are always listening, it could cause great trouble. It seemed strange to me in the beginning, when I met somebody in the dark of winter, that I was never able to get any information other than “Oanga” (it is I). Finally I learned to know them all by their voices.The Eskimo people believe also in the magic protective power of amulets, However, it isn’t the amulet itself that protects from harm—it is the properties that the amulet possesses. It is almost always the boys and the men who are given amulets, for they are the ones who expose themselves to all the dangers of nature while the women stay at home. When a girl is given amulets, it is usually to insure that she have strong sons. Great care goes into the selection of amulets. My wife Navarana carried a little ball of polished wood with her always. Wood cannot feel pain, and possession of it means great wealth; thus it is thought that a wooden amulet can insure the owner a rich and painless life.One of the most popular amulets is the foot of a raven, which is put on a string around the necks of newborn babies. This is believed to be a very valuable charm because no bird can get alongunder as hard conditions as does the raven. The raven finds food where other animals starve to death—it can live on almost nothing.At the end of my first walrus hunt at Thule, Ayorsalik, one of the hunters, decided that raven meat was to be eaten in my honor. The purpose of the raven feast, he said, was to make sure that the good luck I had had that morning would continue indefinitely.Two of the younger men shot three ravens that had been hovering expectantly near our campfire. Ayorsalik out the pot on to boil, and the ravens were skinned and cooked.Their taste was revolting, and later I ate that bird only in times of great hunger. On this occasion Ayorsalik handed me all three hearts and livers with his fingers; they went down, but they almost came up again. I don’t know whether this ritual had any effect. But later on, whenever I had sizable game, Ayorsalik claimed I would lose the ravens’ power if I were not to share with him.Another interesting custom of the Eskimos is their ceremony of reverence for ancestors. On the rock of Agpat, near Thule, where the burial ground was, both men and women would sit for hour after hour in quiet meditation. Dressed in their finest clothing, they would stare out over the horizon without moving. They believed that during this stillness they received the wisdom of their ancestors. It is the nearest thing to religious devotion I have seen among them, and it is, I think, the most beautiful form of worship I have ever seen.To the Eskimo, nature is full of evil spirits ready to work ill if a sin or breach of taboo is committed. When a tribe is afflicted with sickness or bad weather or starvation, it is up to the angakok to find out how the people, knowingly or unknowingly, have offended the spirits. He can summon his helping spirits, he can travel to the underworld, under the sea, and through rocks, and thus find out where the trouble is.Essentially, angakoks are people who are experienced in the state of trance. I have often observed even the people serving in our house at Thule in a state of trance, sometimes for days on end. To understand the Eskimos, it is necessary to remember the long depressing winter with its black darkness and its aura of lurking evil, and the summer with its perpetual sunshine that wearies the mind and confuses the senses. Every fall we had a veritable epidemic of evil spirits along with the storms and the darkness of winter setting in. There was always panic at this time.The Eskimos know no benevolent god. They believe that the spirits of the angakoks and the protective spells of names and amulets are their only defense against a cold and hostile land.6. If asked “Who is it?” an Eskimo would answer only “It is I,” because______.[A] he would not want anyone to know who he was[B] if he said his own name he would break its spell[C] he did not know his actual name[D] Both A and B.7. There is evidence in the passage that the author’s wife had______.[A] won the Eskimos’ approval during several visits[B] many names[C] been accepted by the Eskimos only because of their love for her husband.[D] been an Eskimo herself8. According to the passage, Eskimos depend most heavily on______.[A] evil spirits[B] charms and magic[C] a helpful god[D] nature9. The word “revolting” in paragraph 12 means______.[A] shocking[B] rebellious[C] nauseating[D] wicked10. The Eskimo believed that sitting quietly near their buried ancestors_______.[A] was the best way to express faith in God[B] helped the hunters to find food[C] gave them the wisdom of their ancestors[D] was the best way to pay tribute to the dead.Section 2 Answering questions (20’)Directions: Read the following passages and then answer IN COMPLETE SENTENCES the questions which follow each passage. Use only information from the passage you have just read and write your answer in the corresponding space in your answer sheet.Questions 1～3What do we mean by leisure, and why should we assume that it represents a problem to be solved by the arts? The great ages of art were not conspicuous for their leisure-at least, art was not an activity associated with leisure. It was a craft like any other, concerned with the making of necessary things. Leisure, in the present meaning of the word, did not exist. Leisure, before the Industrial Revolution meant no more than “time” or “opportunity”; “If your leisure serv'd, I would speak with you”,says one of Shakespeare's characters. Phrases which we still use, such as “at your leisure”, preserve this original meaning.But when we speak of leisure nowadays, we are not thinking of securing time or opportunity to do something; time is heavy on our hands, and the problem is how to fill it. Leisure no longer signifies a space with some difficulty secured against the pressure of events: rather it is a pervasive emptiness for which we must invent occupations-Leisure is a vacuum, a desperate state of vacancy--a vacancy of mind and body. It has been commandeered by the sociologists and the psychologists: it is a problem. Our diurnal existence is divided into two phases, as distinct as day and night. We call them work and play. We work so many hours a day, and, when we have allowed the necessary minimum for such activities as eating and shopping, the rest we spend in various activities which are known as recreations, an elegant word which disguises the fact that we usually do not even play in our hours of leisure, but spend them in various forms of passive entertainment or entertainment--not football but watching football matches; not acting, but theatre-going; not walking, but riding in a motor coach.We need to make, therefore, a hard-and-fast distinction not only between work and play but, equally, between active play and passive entertainment. It is, I suppose, the decline of active play—of amateur sport—and the enormous growth of purely receptive entertainment which has given rise to a sociological interest in the problem. If the greater part of the popu1ation, instead of indulging in sport, spend their hours of leisure ‘viewing' television programmes, there will inevitably be a decline in health and physique. And, in addition, there will be a psychological problem, for we have yet to trace the mental and moral consequences of a prolonged diet of sentimental or sensational spectacles on the screen. There is, if we are optimistic, the possibility that the diet is too thin and unnourishing to have much permanent effect on anybody. Nine films out of ten seem to leave absolutely no impression on the mindor imagination of those who see them: few people can give a coherent account of the film they saw the week before last, and at longer intervals they must rely on the management to see that they do not sit through the same film twice.We have to live art if we would be affected by art. We have to paint rather than look at paintings, to play instruments rather than go to concerts, to dance and sing and act ourselves, engaging all our senses in the ritual and discipline of the arts. Then something may begin to happen to us: to work upon our bodies and our souls.It is only when entertainment is active, participated in, practiced, that it can properly be called play, and as such it is a natural use of leisure. In that sense play stands in contrast to work, and is usually regarded as an activity that alternates with work. It is there that the most fundamental error enters conception of daily life.Work itself is not a single concept. We say quite generally that we work in order to make a living: to earn, that is to say, sufficient tokens which we can exchange for food and shelter and all the other needs of our existence. But some of us work physically, tilling the land, minding the machines, digging the coal; others work mentally, keeping accounts, inventing machines, teaching and preaching, managing and governing. There does not seem to be any factor common to all these diverse occupations, except that they consume our time, and leave us little leisure.We may next observe that one man's profession or work is often another man’s recreation or play. The merchant at the week-end becomes a hunter (he has not yet taken to mining); the clerk becomes a gardener; the machine-tender becomes a breeder of bull—terriers. There is, of course, a sound instinct behind such transformations. The body and mind are unconsciously seeking compensation--muscular coordination, mental integration. But in many cases a dissociation is set up and the individual leads adouble life--one half Jekyll, the other half Hyde. There is a profound moral behind that story of Stevenson's for the compensation which a disintegrated personality may seek will often be of an anti-social nature. The Nazi party, for example, in its early days was largely recruited from the bored--not much from the unemployed as from the street-corner society of listless hooligansScientific studies have been made of street-corner society, out of which crime, gangsterdom, and fascism inevitably develop. It is a society with leisure--that is to say, spare time--and without compensatory occupation. It does not need a Satan to find mischief for such idle hands to do. They will spontaneously itch to do something: muscles have a life of their own unless they are trained to purposeful actions. Actions, or rather activities, are the obvious reflex to leisure; they consume it, and leave the problem solved.But work is also activity, and if we reach the conclusion that all our time must be filled with one activity or another, the distinction between work and play becomes rather meaningless, and what we mean by play is merely a change of occupation. We pass from one form of activity to another; one we call work, and for that we receive pay; the other we call play, and for that we receive no pay--on the contrary, we probably pay a subscription.1. The author points out two kinds of danger that may arise from the misuse of leisure. One of them is the result of purely passive entertainment; the other results when work and play are not properly coordinated What are the two dangers? Which of them is particularly harmful to society?2. The author says that most films are not good enough to leave a permanent impression on our minds. Is this, in his opinion, a good thing or a bad thing? In what way?3. What, in the author’s opinion, is the real difference between work and play? Or is there no difference at all between them? .Questions 4～5History tells us that in ancient Babylon, the cradle of our civilization, the people tried to build a tower that would reach to heaven. But the tower became the tower of Babel, according to the Old Testament, when the people were suddenly caused to speak different languages. In modern New York City, a new tower, that of the United Nations Building, thrusts its shining mass skyward. But the realization of the UN’s aspirations—and with it the hopes of the peoples of the world—is threatened by our contemporary Babel: about three thousand different languages are spoken throughout the world today, without counting the various dialects that confound communication between peoples of the same land.In China, for example, hundreds of different dialects are spoken; people of some villages have trouble passing the time of day with the inhabitants of the next town. In the new African state of Ghana, five million people speak fifty different dialects. In India more than one hundred languages are spoken, of which only fourteen are recognized as official. To add to the confusion, as the old established empires are broken up and new states are formed, new official tongues spring up at an increasing rate.In a world made smaller by jet travel, man is still isolated from many of his neighbors by the Babel barrier of multiplying languages. Communication is blocked daily in scores of ways. Travelers find it difficult to know the peoples of other nations. Scientists are often unable to read and benefit from the work being carried on by men of science in other countries. The aims of international trade, of world accord, of meetings between nations, are blocked at every turn; the work of scholars, technologists, and humanists is handicapped. Even in the shining new tower of the United Nations in New York, speeches and discussions have to be translated and printed in the five official UN languages—English, French, Spanish, Russian and Chinese. Confusion, delay, suspicion, and hard feelings are the products of the diplomatic Babel.The chances for world unity are lessened if in the literal sense of the phrase, we do not speak the same language. We stand in dire need of a common tongue a language that would cross national barriers, one simple enough to be universally learned by travelers, businessmen, government representatives, scholars, and even by children in school.Of course, this isn’t a new idea. Just as everyone is against sin, so everyone is for a common language that would further communication between nations. What with one thing and another—our natural state of drift as human beings, our rivalries, resentments, and jealousies as nations—we have up until now failed to take any action. I propose that we stop just talking about it, as Mark Twain said of the weather, and do something about it. We must make the concerted, massive effort it takes to reach agreement on the adoption of a single, common auxiliary tongue.Let’s take a quick look at the realities of the problem. One of the main barriers to the adoption of the common language is the fact that there is Babel even among the possible languages we can choose. A number of different simplified languages vie for the spot of the language, and their respective advocates defend and attack with the fervor of political campaigners. Basic English, for example, with its vocabulary of only 850 words with which virtually anything can be expressed, has many advocates. But the Soviet Union and many nations of Asia and South America object to it. Why English? They ask. Why not Basic Russian, Basic Spanish, even Basic Latin?In addition to the “basics” of languages now in use, there is another type—the so-called “constructed languages,” of which some six hundred have made their appearance since the end of the nineteenth century, most of them almost immediate failures. The two best-known survivors among them are, of course, Esperanto and Interlingua.Esperanto was published in 1887 by a Russian-Polish physician names Zamenhof, who had worked onit for ten years. He gave it to the world not under his own name but under the pseudonym Doktoro Esperanto, meaning “Doctor Hopeful.” Esperanto is based on regularity and ease of grammar, with a vocabulary from Roman-Germanic roots. By the end of the century Esperanto had taken hold in western Europe.Interlingua made its appearance much later—in 1951. A group of linguists from many nations took nearly thirty years to perfect it. Essentially, Interlingua is Latin stripped of its difficulties. Its introducer, Dr. Alexander Gode, refers to it as “a kind of twentieth century kitchen Latin.” Indeed, Interlingua can be read by most college-trained people almost at sight.I do not by any means consider myself an authority on the relative merits of the various proposed common languages, but Dr. Mario Pei, of Columbia University in New York City, has written a fine book on the subject called One Language for the World. In this book Dr. Pei says he believes that it makes little difference which language or what kind of language becomes the international language, as long as agreement can be reached among the people of the world on any one.For my own part, it seems to me that the main requirement of an international language is that it be easily learned. Thus it should have the simplest possible spelling and grammar and pronunciation, and the smallest possible vocabulary. An adult should be able to master such a language within three months if he gives several hours a day to the study of it.What can be done concretely to achieve the goal of a working common language? I believe that the UNESCO arm of the United Nations should call a meeting of leading linguists from each of its member nations. (This would include most of the major populated areas of the world.) As Dr. Pei recommends, the purpose of the conference would be to select an already existing language agreeable to a preponderance of the nations represented. Such an agreement won’t come without determined effort:it may take more than one conference to reach agreement; it may take many more. The important thing is that some positive action be taken.Such a conference should be called without further delay; we are sorely in need of this first step. Only with an international language in use, with the proceedings of the UN published in it, with children in schools all over the world learning it as their second language, can we close the gap between the “one world” so recently established in terms of travel time and the one world we hope for in terms of human understanding and co-operations.Because I believe strongly that without the closing of this gap international accord is only a vain hope, I’ve taken it upon myself to try to implement this proposal. Since it is most unlikely that either UNESCO or the nations involved have funds to finance the linguists’ conference, I think that one of the great philanthropic foundations, such as the Ford, Carnegie, or Rockefeller Foundation, should undertake to make it possible.I have already approached one of these foundations for such a grant--and been turned down. I shall approach the others in turn, and if I am turned down by all, I shall look for other ways to make this conference possible.It is the responsibility of all Americans to do whatever they can in their own communities to make this goal of one language for one world a reality for our children.4. What is “Babel”? And what does “Babel” refer to respectively in the following few phrases: “the tower of Babel” (para.1), “our contemporary Babel” (para.1), “Babel barrier”(para.3), “diplomatic Babel” (para.3) “there is Babel” (para.6)?5. According to the author, what are the things that really matter for the success of an international。

四川大学外国语学院MTI翻译硕士357英语翻译基础448汉语写作与百科知识考研全套资料真题答案辅导笔记模拟卷2015年弘毅考研川大分部研究生团队已达50多人，涵盖经济、法学、文学、新传、外国语、艺术、历史、旅游、数学、化学、生物、电子、材料、机械、电气、计算机、环境、水土、水利、化工、发酵、行管、教经、社保、商院、体育、马克思、护理、口腔、公卫、预防、药学等30多个院系专业，是目前专业课考研最权威的专业团队，以“弘毅川大考研论坛”为基石，各个专业的学长学姐给您答疑解惑。

为您全程护航。

2015年四川大学考研的成功与否，不仅仅取决于自己是否足够努力，更多在于自己能否拿到真正有价值的川大专业课备考复习资料和获得内部考研信息，这将极大地决定着自己一年的辛苦努力是否能划上圆满的句号。

鉴于此，弘毅考研根据自己多年考研专业课成功辅导经验，联合川大高分研究生团队，同时和高分研究生团队一起将最有价值的考研复习资料通过科学的排版，荣誉推出了2015版《弘毅胜卷系列——完备复习指南、历年真题解析、高分辅导讲义、最后三套模拟卷》专业精品复习资料，该辅导系统从根本上解决了广大考研学子考研专业课信息不对称、考研专业课复习难度大等问题，三年来倍受好评，每年考取我校的大部分同学来自我们川大考研论坛的全程辅导，“弘毅胜卷”也成为每一个报考四川大学外国语学院MTI翻译硕士的考生人手一册、不可或缺的考研专业课复习备考资料。

《弘毅胜卷》的特点：1.“全”：本资料把参考书可能考到的知识点都全部列出，并做了详细的讲解，并对历年真题进行透彻的解析；2.“简”：为不增加考生负担，对考点的讲解，尽量做到精简，除去了教材繁琐臃肿的语言，直击要害；3.“具实用性”：各高校考题的重复率非常高。

针对此规律，本资料将专业涉及到的真题举例附在每个考点后面，方便大家查阅。

4.“具时效性”：本资料会根据最新的招生简章和目录、最新的参考书目和考试大纲对资料进行及时调整、更新，让弘毅胜卷臻于完善！提醒：为保证产品质量，我们在反盗版技术上投入了很大人力物力，首先在阅读体验上远远超越盗版资料（加了水印和红白页，复印基本看不清楚），同时弘毅考研每年均根据当年最新考试要求进行改版升级并提供超值的售后服务，并将后续重要资料分期发送，盗版将丢失这些重要资料，请考生务必谨慎辨别，不要为了省一点小钱购买其他机构或个人销售的盗版材料而耽误备考，甚至影响前途的大事情。

四川省考研翻译硕士复习资料英汉翻译技巧总结翻译是沟通世界的桥梁，而对于考研翻译硕士来说，掌握英汉翻译技巧是非常关键的。

在准确表达原文的基础上，还需要做到流畅通顺，以使读者能够获得更好的阅读体验。

以下是我总结的一些英汉翻译技巧，希望对大家有所帮助。

一、文化背景理解在进行英汉翻译时，理解文化背景是非常重要的。

每个国家都有自己独特的文化，其中包括习惯用语、成语、文化象征等。

考研翻译硕士需要具备透彻理解和把握两种文化背景的能力，以便做出更为准确的翻译。

同时，还需要注重文化的适应性和传播性。

二、语义转换在英汉翻译中，语义转换是常见的问题。

考研翻译硕士应该掌握各种语法结构和句法变化，能够准确地理解和转换句子的语义。

此外，还需要注意一词多义、多词一义的情况，以避免歧义的产生。

三、上下文关联上下文关联是指在进行翻译时，根据上下文的语境来确定词语的准确含义。

有时候一个词在不同的上下文中会有不同的翻译，因此考研翻译硕士需要具备敏锐的语感和判断力，以做出准确的翻译选择。

四、语法应用英汉语法的差异是翻译中需要注意的问题之一。

考研翻译硕士需要掌握英汉语法的异同，以便进行准确的句法转换。

此外，还需要注意对被动句、虚拟语气、条件句等特殊句型的处理，以确保翻译的语法正确性。

五、词语搭配词语搭配是指词语之间在特定语境中的固定搭配方式。

考研翻译硕士需要掌握英汉词语的搭配规律，以避免词序和词汇选择的错误。

同时，还需要注意一词多义的情况，尽量选择与上下文相符的翻译。

六、修辞手法修辞手法是指运用各种修辞手法来表达和强调语义的方法。

考研翻译硕士需要具备理解、翻译和再创作各种修辞手法的能力，以使翻译更具有艺术性和表现力。

七、准确性和流畅性的平衡在进行翻译时，准确性和流畅性是需要平衡的两个因素。

考研翻译硕士需要做到尽量准确地表达原文的意思，同时保持译文的流畅和易读性。

这需要在选择词汇、句法结构、语法运用等方面进行权衡和把握。

总结：英汉翻译技巧是考研翻译硕士复习资料中的关键部分。

四川大学外国语学院全日制攻读翻译硕士专业学位研究生培养方案预览说明:预览图片所展示的格式为文档的源格式展示,下载源文件没有水印,内容可编辑和复制四川大学外国语学院全日制攻读翻译硕士专业学位研究生培养方案根据教育部《翻译硕士专业学位设置方案》、全国翻译硕士专业学位(MTI)教育指导委员会《翻译硕士专业学位指导性培养方案》以及四川大学有关规定，特制定四川大学外国语学院全日制攻读翻译硕士专业学位（MTI）培养方案：一、培养目标培养德、智、体全面发展、能适应全球经济一体化及提高国家国际竞争力的需要、适应国家经济、文化、社会建设需要的高层次、应用型、专业性口笔译人才。

二、招生对象及入学考试方法招生对象为国民教育序列大学本科或本科以上毕业并取得学历证书（一般应有学士或学士以上学位），具有良好的双语基础，有口笔译实践经验者优先考虑；鼓励具有不同学科和专业背景的考生报考。

普通高等学校应届本科毕业生须经所在学校的教务部门或学工部门同意；在职人员须经本人所在单位人事部门同意；其他人员由人事档案所在单位同意。

身体健康状况应符合我校规定的体检要求。

入学考试分为初试和复试。

初试科目包括政治理论、翻译硕士英语、英语翻译基础、汉语写作与百科知识四个单元。

其中，政治理论为全国统考，翻译硕士英语、英语翻译基础、汉语写作与百科知识由我校自主命题。

初试合格的考生还需参加复试，复试由我校自行组织命题（英语笔译方向：英语写作、面试；英语口译方向：英语写作、面试、听力）。

三、学习年限：全日制2年。

四、培养方式1、实行学分制。

学生必须通过学校组织的规定课程的考试，成绩及格才能取得该门课程的学分；修满规定的学分才能撰写学位论文；学位论文经答辩通过，符合有关要求，并经四川大学学位评定委员会审议通过后，可授予翻译硕士专业学位，颁发国务院学位委员会办公室统一印制的硕士学位证书，并同时获得硕士毕业证书。

2、采用研讨式、口译现场模拟式教学。

口译课程运用现代化的电子信息技术如卫星电视、同声传译实验室和多媒体教室等设备开展，聘请有实践经验的高级译员为学生上课或开设讲座。

2016年四川大学翻译硕士MTI考研参考书讲解.翻译硕士英语（100分）准备这一门的时候，我向大家推荐的是星火的《英语专业考研考点精梳与精练》。

特别是前面的词汇部分，希望大家把不会的都查出来，然后那个本子记下来，全部背下来。

这主要是针对第二题词汇题，里面真的好多生单词。

其次，我讲讲词汇，新东方的专八词汇书是必备的，其次可以去看看其他考研词汇书，每天背一点，重在积累，这无论是对考研还是一年后的专八都是很有帮助的。

接下来，我讲讲阅读，今年的阅读题型有点变化，往年都是考的雅思题型，今年没有雅思题型里判断正误的题了，但选项配对题型还是有的。

个人感觉是4篇专八的阅读+4篇公六题型的阅读了，具体的大家参看15年的真题试卷。

最后，作文就是专八作文，买本星火专八作文，经常看一看，练一练，个人不推荐背星火的专八作文里面的文章，总感觉有点Chinglish的感觉，主要是收集整理下里面的论点论据，这才是最重要的。

2.英语翻译基础（150分）这是一个重头戏，这一块的得分对你考研成功与否起着至关重要的作用。

如何提高这一块的得分？希望大家学会分析，有方向有规划的进行复习，这样就会事半功倍，也不会那么迷茫。

首先，第Ⅰ和Ⅱ部分分别为英汉、汉英词汇互译。

各15个，30个30分。

对于有些同学来说，这部分有点棘手，只要细心一点，平时多留意相关的词汇，其实也并不是那么难。

大家通过分析可以看出其实川外近年在词汇这一块的出题和时政、经济等挂钩挺紧密的。

川外像今年考了广场舞，占中，阳光财政，新型大国关系，互联网金融，梅赛德斯·奔驰等等，都是些时政经济的热词，当然也有其他的，但这些占比最大，我今年就猜中了广场舞、新型大国关系、互联网金融等等，总之得分还算可以。

之前本来想查占中的翻译的，后来搞忘了，结果真考到了....针对这一块，我推荐大家买本新东方的中高级口译词汇必备，我发现上面好多词汇好多学校都考过。

其次，推荐大家关注China daily,英文巴士，英语点津，如果电脑上网不方便，可以手机关注微信公众号，最好关注微信号，这样比较方便。

翻译硕士MTI《211翻译硕士英语》词汇语法考研复习笔记第1章词汇语法技巧指南1.1 大纲要求和试题类型全国翻译硕士专业学位教育指导委员会根据《全日制翻译硕士专业学位研究生指导性培养方案》以及培养高层次、应用型、专业性口笔译人才的教育目标，制定了全日制翻译硕士专业学位研究生入学考试大纲，其中，《翻译硕士英语》考试大纲对词汇语法部分的具体要求如下：1．考核要求1）词汇量要求考生的认知词汇量应在10,000以上，其中积极词汇量为5,000以上，即能正确而熟练地运用常用词汇及其常用搭配。

2）语法要求考生能正确运用外语语法、结构、修辞等语言规范知识。

在了解该部分的大纲要求时，有两点内容需要注意：一是词汇量要求。

《翻译硕士英语》大纲要求考生的认知词汇量应在10,000以上，其中积极词汇量为5,000以上，即能正确而熟练地运用常用词汇及其常用搭配。

而《高等学校英语专业英语教学大纲》对英语专业第四学年的教学要求为通过课堂教学和其他途径认知词汇达10,000-12,000个；且能正确而熟练地使用其中的5,000-6,000个及其最常用的搭配；英语专业八级考试要求词汇量在13,000左右，由此可见，对于英语专业考生《翻译硕士英语》的词汇量要求并不高，为高等学校英语专业本科生经过大学阶段的英语学习与实践应当达到的最低标准。

而根据《大学英语课程教学要求》，大学阶段非英语专业的英语教学要求分为三个层次，即一般要求、较高要求和更高要求。

更高要求推荐词汇量为约7675个单词，约2360个积极词汇，而大学英语六级词汇范围不超出《大学英语课程教学要求》中较高要求的词汇，即6395个单词，2200个积极词汇。

所以，如果是非英语专业考生报考翻译硕士，则词汇量要求相对较高，复习的力度应相应加大。

二是语法要求。

《翻译硕士英语》大纲要求考生能正确运用外语语法、结构、修辞等语言规范知识。

大纲没有指出具体内容，为了使考生能够更加明确复习范围，我们可以把《高等学校英语专业英语教学大纲》对语法要求的具体规定作为参考：能识别词类；区分名词的可数性和不可数性、可数名词的单、复数形式；基本掌握各种代词的形式与用法、基数词和序数词、常用介词和连词、形容词和副词的句法功能、比较级和最高级的构成及基本句型、冠词的一般用法；了解动词的主要种类、时态、语态及不定式和分词的基本用法、句子种类、基本句型和基本构词法；掌握主谓一致关系、表语从句、宾语从句、定语从句和状语从句等句型、直接引语和间接引语的用法、动词不定式和分词的用法、各种时态、主动语态、被动语态和构词法；熟练掌握主语从句、同位语从句、倒装句和各种条件句；较好地掌握句子之间和段落之间的衔接手段如照应、省略、替代等；熟练地使用各种衔接手段，连贯地表达思想。

考研翻译学复习资料翻译学作为一门跨学科的学术领域，融合了语言学、文化学、文学、哲学等多个学科的知识。

在考研复习中，掌握翻译学的基本概念、理论、技巧以及实践方法至关重要。

以下是一份精简的翻译学复习资料，旨在帮助考生系统复习并掌握翻译学的核心内容。

翻译学基本概念翻译学研究的核心是翻译活动，包括口译和笔译。

翻译不仅仅是语言的转换，更是文化、思想和信息的传递。

翻译学关注翻译过程中的语言转换技巧、文化适应性、翻译策略和方法论。

主要翻译理论1. 直译与意译：直译注重原文的忠实性，而意译则更侧重于传达原文的意图和精神。

2. 功能主义翻译理论：强调翻译应根据目标语言的文化和语境来调整，以实现其功能。

3. 交际翻译理论：翻译是一种交际行为，翻译者需要考虑读者的需求和预期。

4. 文化翻译理论：翻译过程中不可避免地涉及文化因素，翻译者需对源语言和目标语言的文化背景有深刻理解。

翻译技巧与方法1. 词汇层面：包括同义词替换、词义引申、词性转换等。

2. 句法层面：涉及句子结构的调整，如主被动转换、复合句简化等。

3. 语篇层面：关注整个文本的连贯性和一致性，确保信息的完整性和逻辑性。

4. 文化适应性：翻译时需考虑目标语言的文化背景，适当调整以避免文化误解。

翻译实践翻译实践是检验翻译理论的重要环节。

考生应通过大量的翻译练习，将理论知识转化为实际操作能力。

建议考生选择不同题材和风格的文本进行翻译，如文学作品、科技论文、法律文件等，以提高翻译的适应性和灵活性。

翻译批评翻译批评是对翻译作品的评价和分析。

考生应学会从语言、文化、风格等多个角度对翻译作品进行客观评价，识别翻译中的亮点和不足，提出改进建议。

复习策略1. 系统学习：构建翻译学的知识体系，从基础概念到高级理论，逐步深入。

2. 案例分析：通过分析经典翻译案例，理解不同翻译策略的应用。

3. 实践练习：多做翻译练习，尤其是不同类型的文本，以提高翻译技能。

4. 反思总结：在翻译实践中不断反思，总结经验教训，形成自己的翻译风格。