四川大学2012年翻译硕士考研真题及答案
历年真题是最权威的，最直接了解各专业考研的复习资料，考生要重视和挖掘其潜在价值，尤其是现在正是冲刺复习阶段，模拟题和真题大家都要多练多总结，下面分享四川大学2012年翻译硕士考研真题及答案，方便考生使用。四川大学2012年翻译硕士考研真题及答案
I. Directions: Translate the following words, abbreviations or terminology
into their target languages respectively. (30’)
1. CPI: 居民消费价格指数(Consumer Price Index)
2. SME: 中小企业(small and medium enterprises)
3. WWF: 世界野生动物基金会(World Wildlife Fund)
4. ISO: 国际标准化组织 (International Organization for Standardization)
5. CIF: 到岸价格(cost insurance and freight)
6. Foxconn: 富士康
7. MOFCOM: 中华人民共和国商务部(Ministry of Commerce of the Peaple’s Republic of
China)
8. TPP: 跨太平洋战略经济伙伴协定(Trans-Pacifc Partnership);跨太平洋伙伴协议
9. IPCC(Intergovernmental Panel on Climate Change):政府间气候变化专门委员会
10. Chemical Oxygen Demand: 化学需氧量
11. the “100,000” Strong Initiative by President Obama:
奥巴马政府的“十万强计划”;奥巴马总统发起的10万人留学中国计划
12. carbon foot print: 碳足迹
13. debt ceiling: 债务上限; 债务最高限额
14. solar photovoltaics: 太阳光电;太阳能光伏发电
15. Standard & Poor’s: 标准普尔
16. 非关税壁垒: non-tariff barriers
17. 平板电视: Flat Panel Display
18. 廉租房: low-rent housing
19. 经济二次触底: bottom out for the Second time; hit bottom for the second
time
20. 海选: (first/initial) audition
21. 剩男剩女: leftover women and men; Leftover singles
22. 地沟油: illegally recycled waste cooking oil ; recycled cooking oil;
Gutter oil
23. 潜规则: casting couch; hidden rule; be forced to have sex with influential
figures to promote one’s career
24. 中国载人航天计划: Chinese manned space program
25. 紧缩性货币政策: Tight monetary policy
26. 云计算: Cloud Computing
27. 民心工程: projects in the public interest; pro-people projects
28. 智能城市: Smart City
29. 《海峡两岸经济合作框架协议》: Economic Cooperation Framework Agreement
30. 《中庸》: The Doctrine of Mean
II. Directions: Translate the following source texts into their target
languages respectively. If the source text is in English, its target language is
Chinese. If the source text is in Chinese, its target language is English.
(120’)
Source Text 1:
High-speed ground transportation (HSGT) technologies with vehicle speeds
exceeding 150 mph can be divided into two basic categories:
High-speed rail (HSR) systems, with top speeds between 150 and 200 mph, use
steel wheels on steel rails, as with traditional railroads, but can achieve
higher speeds because of the design of both the rail bed and cars.
High-speed magnetic levitation (MAGLEV) systems, with top speeds between
250 and 300 mph, use forces of attraction or repulsion from powerful magnets
placed in either the vehicle or the guideway beneath it both to lift the vehicle
above the guideway and to propel it forward. A MAGLEV vehicle can be likened to
a flying train or a guided aircraft.
If linked effectively with highways and air service, HSGT technologies –
particularly MAGLEV – could have a significant impact on congestion in the
future.
When comparing HSR with MAGLEV technologies, MAGLEV appears to be the
technology of choice. Though the new generation of HSR technology can reach
commercial speeds of up to 186 mph, additional increases in speed pose great
engineering problems, suggesting that rail transportation is a mature
technology. MAGLEV technology, on the other hand, is in its infancy and will
improve substantially with additional engineering.
参考答案：车速超过每小时150英里的高速地面交通系统技术，基本上可以分为两类：一种是最高速度每小时150英里到200英里(240-320千米)的高速铁路系统，与传统铁路一样，在钢轨上用钢轮。但是由于铁轨路床和车厢的设计，可以达到更高的速度.另一个是高速孩悬浑系统，最高速度每小时250-300英里 Source Text 3:
锦江在秦汉时代称为成都二江，包括郫江(内江)和检江(外江)。自汉以后，二江开始有了一个诗意化的通称：锦江。据史料记载，蜀地的织女们爱用二江的水洗濯织锦(brocade)，洗后的锦缎纹理鲜明，颜色更加艳丽，因而此二江得名“锦江”。锦江的得名还与都江堰有关。在古蜀时代，岷江进入成都平原后的水流是散漫混浊的，平原一片沼泽，难以农耕。由于有了都江堰，用二江引渠作灌溉，浊流变为清江，水害变为水利，这才有濯锦江波的条件，才有锦江的得名。都江堰使成都平原成为沃野千里、水旱从人的天府，锦江使成都成为繁荣富庶的名都。都江堰与锦江都是成都城市文明的摇篮。
锦江赋予成都天青水绿的自然环境。成都的天生丽质离不开锦江“水绿天青不起尘，风光和暖胜三秦”的优良自然条件。
参考答案：The Jinjiang River was called the Chengdu Erjiang (two rivers) during
the Qin and Han dynasties, including the inner river Pijiang and outer river
Jianjiang. Since the Han Dynasty the two rivers have become known by a shared
poetic name, Jinjiang, meaning Brocade River. According to historical record,
Sichuan weavers often washed their brocade in the two rivers because the brocade
became more lustrous and bright after being washed with the water. This is why
the two rivers became known as the Brocade River. This naming is also related to
Dujiangyan. In the ancient Shu times, the Minjiang River became muddy and ran
off rampantly, turning the area into marshes after it entered the Chengdu Plain,
making farming on the plain impossible. The Dujiangyan Water Project made use of
the two rivers as water diversion channels for irrigation. As a result, the
muddy waters became clear enough for local weavers to wash their brocade. Both
the Dujiangyan and Jinjiang were cradles of the urban civilization of Chengdu,
since the former converted the submerged Chengdu Plain into an expanse of
fertile farmland and the latter brought prosperity and affluence to the city of
Chengdu. The beauty of Chengdu attributes to the wonderful natural conditions of
Jinjiang, which can be described by a line from a Chinese poem “The water and
the sky are blue without a seed of dust, the scenery and climate are even better
than Shaanxi.”
Source Text 4:
多数科学家相信，石油是由数万亿年之前亿万个生活在海洋里的微小动植物遗体的分解物形成的。在这些生物死亡之后，遗体即腐烂，经过数百万年之后，便在海洋底部形成了矿泥层;由于地壳运动的挤压和由此产生的热量的共同作用，这些矿泥层就变成了石油。
石油分馏物(组成称为石油的混合物的东西)及其副产品多得不可胜数：有小汽车用的汽油，火车、公共汽车和载重卡车的柴油，航空汽油，各种发动机用的润滑油，发电站和轮船用的重油，铺路的沥青，制造塑料、合成纤维乃至合成食品的石油化学产品，等等。今天，没有石油产品的世界几乎是不可想象的。
参考译文：Most scientists believe that oil was formed from the anaerobic decay
of minute creatures and plants in the sea millions of billions of years ago. The
dead bodies of the creatures rotted and formed layers of slime after millions of
years, and through pressure and the resulting rising temperature, these layers
turned into oil. Oil fraction (forms what is called the oil mixture) and its
other by-products are countless: gasoline used by cars, diesel used by trains,
buses and trucks, aviation gasoline, lubricating oil for all kinds of engines,
heavy oil for power stations and ships, asphalt for building roads, chemical oil
products for the manufacture of plastic, synthetic fiber or even synthetic food
and so on. Today, a world without oil products is unimaginable.
211翻译硕士英语
I. Vocabulary and grammar (30’)
Multiple choice
Directions: Beneath each sentence there are four words or phrases marked A,
B, C and D. Choose the answer that best completes the sentence. Mark your
answers on your answer sheet.
1. The forests were very dry because of the dry spell.
A. tree line B. explorers C. draft D. drought
2. Self-denial is one of their tenets.
A. reasons B. doctrines C. renters D. figures
3. The Iranians did not see eye to eye with the Americans about releasing
the hostages.
A. view B. scare C. agree D. quarrel
4. The most pressing problem any economic system faces is how to use its
scarce resources.
A. puzzling B. difficult C. terrifying D. urgent
5. The firm of Bonnin and Morris in Philadelphia was probably the first
American company to manufacture porcelain.
A. silverware B. crystal
C. china D. linen
6. Children who come from deprived families are frequently poor
readers.
A. without respect B. without experience C. without funds D. without
legs
7. They raised a hue and cry just outside the gate.
A. surrendered B. built a temporary shelter
C. made a great deal of noise D. flew the flag
8. Carlo showed us his diagram if the machine.
A. insides B. screws C. sketch D. masterpiece
9. The beggar solicited passers-by for money.
A. requested B. scowled at C. bargained with D. chased
10. He took on so much work, he had no time for pleasure.
A. allowed B. increased C. accomplished D. assumed
11. Essentially, a theory is an abstract, symbolic representation of
_________reality
A. what it is conceived B. that is conceived
C. what is conceived to be D. that is being conceived of
12. Using many symbols makes _______ to put a large amount of information
on a single map.
A. possible B. it is possible
C. it possible D. that possible
13. A vacuum tube is a glass tube from which most of the air has been
removed, _______ an almost complete vacuum.
A. creating B. creates C. is creating D. it creates
14. 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 charge B. taking charge C. charge was taken D. taken charge
15. True hibernation takes place only among _______ animals.
A. whose blood is warm B. blood warm
C. warm-blooded D. they have warm blood
16. In central Georgia, archaeological evidence indicates that Native
Americans first inhabited the area________.
A. since thirteen centuries B. thirteen centuries ago
C. the previous thirteen centuries D. thirteen centuries were before
17. In ________, the advent of the telephone, radio, and television has
made rapid long-distance communication possible.
A. one hundred years later B. one hundred years ago
C. the one hundred years since D. the last one hundred years
18. ________, The Yearling, won a Pulitzer Prize.
A. Marjorie Rawlings’ best work was B. Marjorie Rawlings’ best work
C. Her best work was Marjorie Rawlings’ D. That Marjorie Rawlings’ best
work
19. Abstraction goes into the making of any work of art, ________ or
not.
A. whether the artist being aware of it B. the artist is being aware
whether
C. whether the artist is aware of it D. the artist is aware whether
20. Not until 1931 ________ the official anthem of the United States
A. “The Star-spangled Banner” did become
B. when “The Star-spangled Banner” became
C. did “The Star-Spangle Banner” become
D. 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 A
Justice 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
extensive regulatory 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 punishment
B. the social concern for the adjudication
C. the Supreme Court decision
D. the ideal of keeping order
2. 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 justice
B. the misunderstanding of emotion and its influence
C. the courts’ hard work to prevent the legal decision from emotive
influence
D. that the death sentence was based on reason through suppressing emotive
influence
3. 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 justified
C. Some decisions influenced by anger can be morally tainted
D. Because of anger, moral decision-making is quite complicated
4. 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 dispenser
B. the exaggeration of the importance of criminal law and decrease of
interest in government affairs
C. the new trend in legal studies
D. the new ideas pouring out in the administrative law field
5. The review is primarily ___________.
A. dubious B. objective C. partial D. critical
Passage B
The 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 touching memorial 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 along under 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______.
he would not want anyone to know who he was
if he said his own name he would break its spell
he did not know his actual name
Both A and B.
7. There is evidence in the passage that the author’s wife had______.
won the Eskimos’ approval during several visits
many names
been accepted by the Eskimos only because of their love for her
husband.
been an Eskimo herself
8. According to the passage, Eskimos depend most heavily on______.
evil spirits
charms and magic
a helpful god
nature
9. The word “revolting” in paragraph 12 means______.
shocking
rebellious
nauseating
wicked
10. The Eskimo believed that sitting quietly near their buried
ancestors_______.
was the best way to express faith in God
helped the hunters to find food
gave them the wisdom of their ancestors
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 1～3
What 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 mind or
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 a double 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 hooligans
Scientific 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 4～5
History 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 on it 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 language? Do you agree?
III. Writing (30’)
Write an article (not a poem, short story or play) of about 400 words in
response to the following news report.. Be sure to give your article a
title.
Company in Hubei says no to rich kids
BEIJING, Nov. 3 (Xinhuanet) –A cultural media company in central China’s
Hubei Province has recently triggered a heated discussion about the company’s
recruitment requirements among college graduates who are looking for a job,
according to reports Tuesday.
The company, at a campus recruitment event of Wuhan University of Science
and Technology, clearly stated that graduates who are leaders of student unions
are preferred, while those that are in the rich second generation (R2G) will be
excluded from applying for any job within the company.
“Their superior family background makes some R2G arrogant. Although they do
not make any efforts, they have a bright future inherited from their parents.
And maybe because of this, some companies are prejudiced against them,” said
Xiao Ye, a student in the college.
“I do not think that ‘R2G’ should be a label directly associated with those
who are not capable enough to be hired or for those who have poor qualities,”
said another student. “We cannot choose what kind of family we are born into, so
it is not fair to judge people in accordance with the background of their
family.”
“This stipulation was listed after adamant demands from our employees,”
said a manager of the company. “Actual working experience has told us that many
R2G cannot bear hard work and are hard to cooperate with.”
“Besides, a lot of recent negative news concerning this group of people
also persuaded us to list this stipulation,” added the manager.
“It is not scientific to refuse this group of people job opportunities.
They should not use a small number of people to define the entire group,” said
Liu Chongshun, an analyst at the Hubei Scientific Socialism Research
Institute.
“Everyone should have an equal opportunity to find a job they want. What
this company did is a typical example of social exclusion,” added Liu.
451汉语写作与百科知识
请简要解释以下段落中划线部分的知识点：
1、宋词是继唐诗后的又一种文学体裁，兼有文学与音乐两方面的特点，是中国古代文学皇冠上光辉夺目的一颗宝石，历来与唐诗并称双绝，代表一代文学之盛。按照传统的风格进行划分，宋词可以划分为“豪放派”和“婉约派”，至苏轼时期达到其发展高峰。后辑有《全宋词》荟萃宋代三百年间的词作。
2、在公元1、2世纪，罗马统治者认为基督教无非是犹太人的教派，对基督教和犹太教一律迫害。自君士坦丁大帝定基督教为国教后，特别是从6世纪起，基督教迫害犹太教，历次十字军东征把犹太人与穆斯林同样视为敌人。2世纪以后，基督教又从希腊文化吸取营养。柏拉图对现实世界的唯心主义解释，亚里士多德关于存在和知识的论述，都渗入基督教义。
3、美国是世界上教育产业化最发达的国家之一，是全球拥有外国留学生最多的国家。在众多院校中，“常春藤盟校”最受学生青睐，为世界各地学生所追捧。翻开美国历史，不难发现，这些名校都是盛产美国总统的摇篮：西奥多·罗斯福、比尔·克林顿、乔治·布什、以及现任总统奥巴马等十几位总统。除了培养总统之外，这些学校还培养了大量的诺贝尔奖、普利策奖得主，各政界要人、经济学家、商业领袖，以及活跃在各个领域上的精英份子。
4、欧美地区是国际上主要的离岸业务发包市场，而语言能力目前是中国服务外包产业在国际市场竞争中处于劣势的主要因素之一，因此，提高语言能力是中国成为国际离岸外包交付地的必要手段。语言服务行业能够成为服务外包企业的国际化助力。事实上，语言服务行业，特别是本地化服务行业本身就是服务外包的一种类型。客户方与服务方之间的深入沟通将有助于双方建立起战略性合作伙伴关系，从而有效地推动经济全球化。
5、当前，欧洲债务危机的蔓延和发酵已演变为一场信心危机，导致全球市场动荡。在国际货币基金组织和世界银行2011年年度会议年会上，各国代表一致强烈呼吁欧元区和欧盟国家要正视负债过度问题，而且必须迅速采取行动，解决欧债危机，以避免危机向全球经济扩散的巨大风险。年会期间，金砖国家财长和央行行长会议决定，在必要时对通过IMF和其他国际组织提供帮助持开放态度，但具体情况应视国情而定。二十国集团财经领导人也发表声明，各国央行将做好准备，在有需要时向银行提供流动性，确保银行业能够获得资金应对当前风险。市场普遍认为，这些消息传递了积极的信号，表明发达经济体与新兴经济体的合作势头在上升。
6、“国学”一词产生于20世纪20年代，适逢 “西学东渐”改良之风正炽。张之洞、 魏源等人为了与西学相对，提出“中学”这一概念，并主张
“中学为体，西学为用”。1949年后，随着批判胡适买办哲学和资产阶级唯心史观，以及历次的文艺批判运动，“国学”作为一个名词已基本消失。直到20世纪80年代后，随着复兴中华文化之声的高涨，尤其是孔子学院在海外的遍布和发展，“国学”又开始在海内外再度风起。
第二部分 应用文写作 (40’)
根据下面的文字说明写一篇450字左右的应用文，要求包含标题、正文、结尾语、落款等几个要素。
中国南方科技股份有限公司拟出售给美国时代通讯公司1000台程控交换机。 双方约定，由时代通讯公司总裁Bob
Weiner先生与南方科技股份有限公司董事长孔庆东先生，于2012年2月15日在深圳签定正式合同。
请根据以上信息，起草一份简要合同，并注意合同书写的相关要素。文中严禁出现任何与考生真实身份有关的信息。
第三部分 现代汉语写作(60’)
根据下面的短文自拟题目写一篇不少于800字的现代文，题材不限(诗歌、戏剧、小说除外)。
1952年，社会心理学家所罗门•阿希在斯沃斯莫尔大学的实验室做了一个简单的实验。他拿着两张大卡片，一张上面画有一条垂直线，另一张上面有三条相似的线。他让志愿者看完两张卡片后，说出三条相似的线条中，哪一条线和垂直线一样长。阿希把其中的两条线画得长短不一，长度的巨大差异足以让一个小孩给出正确的答案。但是，阿希事先设下了一个圈套：他在真正的志愿者中安插了一些配合他进行实验的人，以便让这些假冒的志愿者，在真正的实验对象说出答案之前，先大声地说出他们自己的“答案”。
实验的结果，叫人吃惊。单独进行测试的时候，真正的实验对象都能轻易地辨别出同样长度的线条，但是当他们听到其他人说出了的答案都是一样的时候，即便他们知道是错误的，也会抛弃了自己真实的知觉，而跟随大多数人，说出错误的答案。
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