北语考研辅导班：2017年北京语言大学英语翻硕考研真题
357英语翻译基础
一、汉英词条互译（15个汉译英，15个英译汉）
大众创业，万众创新
虚拟现实
孵化器
套路
吃瓜群众
洪荒之力
壮士断腕
行百里者半九十
打铁还需自身硬
泛太平洋伙伴关系协定
首次公开募股
董事长
《论语》
春联
书法
Referendum
Biomass
Overcapacity
E.Coli
GM crops
Artemisinin
Plaintiff
FTZ
Price-earnings ratio
M&A
Liquidity
Commuter
Hedge fund
Insolvency
Litigation
二、英译汉
The General Conference of the United Nations Educational, Scientific and Cultural Organization, meeting in Nairobi from 26 October to 30 November 1976, at its nineteenth session.
Considering that translation promotes understanding between peoples and co-operation among nations by facilitating the dissemination of literary and scientific works, including technical works, across linguistic frontiers and the interchange of ideas.
Noting the extremely important role played by translators and translations in international exchanges in culture, art and science, particularly in the case of works written or translated in less widely spoken languages.
Recognizing that the protection of translators is indispensable in order to ensure translations of the quality needed from them to fulfil effectively their role in the service of culture and development.
Recalling that, if the principles of this protection are already contained in the Universal Copyright Convention, while the Berne Convention for the Protection of Literary and Artistic Works and a number of national laws of Member States also contain specific provisions concerning such protection, the practical application of these principles and provisions is not always adequate.
Being of the opinion that if, in many countries with respect to copyright, translators and translations enjoy a protection which resembles the protection granted to authors and to literacy and scientific works, including technical works, the adoption of measures of an essentially practical nature, assimilating translators to authors and specific to the translating profession, is nevertheless justified to ameliorate the effective application of existing laws.
Having decided, at its eighteenth session, that the protection of translators should be the subject of a recommendation to Member States within the meaning of Article IV, paragraph 4, of the Constitution.
Adopts, this twenty-second day of November 1976, the present Recommendation.
三、汉译英
Text1
上世纪60年代末，我才十几岁，就从北京到中国陕西省延安市一个叫梁家河的小村庄插队当农民，在那儿度过了7年时光。那时经常是几个月吃不到一块肉。今年春节，我回到这个小村子。梁家河修起了柏油路，乡亲们住上了砖瓦房，用上了互联网，老人们享有基本养老，村民们有医疗保险，孩子们可以接受良好教育，当然吃肉已经不成问题。这使我更加深刻地认识到，中国梦是人民的梦，必须同中国人民对美好生活的向往结合起来才能取得成功。梁家河这个小村庄的变化，是改革开放以来中国社会发展进步的一个缩影。
Text2
一百年前的1898年12月26日，法国科学院人声鼎沸，一位年轻漂亮、神色庄重又略显疲倦的妇人走上讲台，全场立即肃然无声。她叫玛丽·居里，她今天要和她的丈夫比埃尔·居里一起在这里宣布一项惊人发现，他们发现了天然放射性元素镭。本来这场报告，她想让丈夫来作，但比埃尔·居里坚持让她来讲，因为在此之前还没有一个女子登上过法国科学院的讲台。
玛丽·居里穿着一袭黑色长裙，白净端庄的脸庞显出坚定又略带淡泊的神情，而那双微微内陷的大眼睛，则让你觉得能看透一切，看透未来。她的报告使全场震惊，物理学进入了一个新时代，而她那美丽庄重的形象也就从此定格在历史上，定格在每个人的心里。
448 汉语百科知识与写作
一、名词解释
亚太经合组织
贸易保护主义
白丝带
中华全国妇女联合会
二十四节气
联合国教科文组织
鲍勃迪伦
诺贝尔文学奖
特朗普
英国脱欧
二、改病句
三、应用文写作
代表翻译学院学生会写倡议书，背景为国际翻译家联盟提出的国际翻译日，今年主题为：翻译--连接世界。
四、大作文
结合习近平总书记对文艺工作者提出的四点希望就艺术家的社会责任评述。
211翻译硕士英语
一、单项选择
二、完形填空
题源如下：
•The culture-heroes of our liberal bourgeois civilization are anti-liberal and anti-bourgeois; they are writers who are repetitive, obsessive, and impolite, who impress by force—not simply by their tone of personal authority and by their intellectual ardor, but by the sense of acute personal and intellectual extremity. The bigots, the hysterics, the destroyers of the self—these are the writers who bear witness to the fearful polite time in which we live. It is mostly a matter of tone: it is hardly possible to give credence to ideas uttered in the impersonal tones of sanity. There are certain eras which are too complex, too deafened by contradictory historical and intellectual experiences, to hear the voice of sanity. Sanity becomes compromise, evasion, a lie. Ours is an age which consciously pursues health, and yet only believes in the reality of sickness. The truths we respect are those born of affliction. We measure truth in terms of the cost to the writer in suffering—rather than by the standard of an objective truth to which a writer's words correspond. Each of our truths must have a martyr.
•What revolted the mature Goethe in the young Kleist, who submitted his work to the elder statesman of German letters "on the knees of his heart" —the morbid, the hysterical, the sense of the unhealthy, the enormous indulgence in suffering out of which Kliest's plays and tales were mined—is just what we value today. Today Kleist gives pleasure, Goethe is to some a duty. In the same way, such writers as Kierkegaard, Nietzsche, Dostoyevsky, Kafka, Baudelaire, Rimbaud, Genet—and Simone Weil—have their authority with us because of their air of unhealthiness. Their unhealthiness is their soundness, and is what carries conviction.
•Perhaps there are certain ages which do not need truth as much as they need a deepening of the sense of reality, a widening of the imagination. I, for one, do not doubt that the sane view of the world is the true one. But is that what is always wanted, truth? The need for truth is not constant; no more than is the need for repose. An idea which is a distortion may have a greater intellectual thrust than the truth; it may better serve the needs of the spirit, which vary. The truth is balance, but the opposite of truth, which is unbalance, may not be a lie.
•Thus I do not mean to decry a fashion, but to underscore the motive behind the contemporary taste for the extreme in art and thought. All that is necessary is that we not be hypocritical, that we recognize why we read and admire writers like Simone Weil. I cannot believe that more than a handful of the tens of thousands of readers she has won since the posthumous publication of her books and essays really share her ideas. Nor is it necessary—necessary to share Simone Weil's anguished and unconsummated love affair with the Catholic Church, or accept her gnostic theology of divine absence, or espouse her ideals of body denial, or concur in her violently unfair hatred of Roman civilization and the Jews. Similarly, with Kierkegaard and Nietzsche; most of their modern admirers could not, and do not embrace their ideas. We read writers of such scathing originality for their personal authority, for the example of their seriousness, for their manifest willingness to sacrifice themselves for their truths, and—only piecemeal—for their "views." As the corrupt Alcibiades followed Socrates, unable and unwilling to change his own life, but moved, enriched, and full of love; so the sensitive modern reader pays his respect to a level of spiritual reality which is not, could not, be his own.
•Some lives are exemplary, others not; and of exemplary lives, there are those which invite us to imitate them, and those which we regard from a distance with a mixture of revulsion, pity, and reverence. It is, roughly, the difference between the hero and the saint (if one may use the latter term in an aesthetic, rather than a religious sense). Such a life, absurd in its exaggerations and degree of self-mutilation—like Kleist's, like Kierkegaard's—was Simone Weil's. I am thinking of the fanatical asceticism of Simone Weil's life, her contempt for pleasure and for happiness, her noble and ridiculous political gestures, her elaborate self-denials, her tireless courting of affliction; and I do not exclude her homeliness, her physical clumsiness, her migraines, her tuberculosis. No one who loves life would wish to imitate her dedication to martyrdom nor would wish it for his children nor for anyone else whom he loves. Yet so far as we love seriousness, as well as life, we are moved by it, nourished by it. In the respect we pay to such lives, we acknowledge the presence of mystery in the world—and mystery is just what the secure possession of the truth, an objective truth, denies. In this sense, all truth is superficial; and some (but not all) distortions of the truth, some (but not all) insanity, some (but not all) unhealthiness, some (but not all) denials of life are truth-giving, sanity-producing, health-creating, and life-enhancing.
•This new volume of translations from Simone Weil's work, Selected Essays 1934-43, displays her somewhat marginally. It contains one great essay, the opening essay here titled "Human Personality" which was written in 1943, the year of her death in England at the age of thirty-four. (This essay, by the way, was first published in two parts under the title "The Fallacy of Human Rights" in the British magazine The Twentieth Century in May and June 1959. There it suffered the curious and instructive fate of requiring a defensive editorial in June, when the second part of the essay appeared, replying to criticism of the magazine's decision to publish the essay "on the grounds that it involves heavy going for some readers." It certainly speaks volumes about the philistine level of English intellectual life, if even as good a magazine as The Twentieth Century cannot muster an enthusiastic, grateful audience for such a piece.) Another essay, placed last in the book, called "Draft for a Statement of Human Obligations," also written the year of her death, contains matter central to Simone Weil's ideas. The remaining essays are on specific historical and political subjects—two on the civilization of Languedoc, one on a proletarian uprising in Renaissance Florence, several long essays on the Roman Empire which draw an extensive parallel between imperial Rome and Hitler's Germany, and various reflections on the Second World War, the colonial problem, and the post-war future. There is also an interesting and sensitive letter to George Bernanos. The longest argument of the book, spanning several essays, develops the parallel between Rome (and the ancient Hebrew theocracy!) and Nazi Germany. According to Simone Weil, who displays an unpleasant silence on the Nazi persecution of the Jews, Hitler is no worse than Napoleon, than Richelieu, than Caesar. Hitler's racialism, she says, is nothing more than "a rather more romantic name for nationalism." Her fascination with the psychological effects of wielding power and submitting to coercion, combined with her strict denial of any idea of historical progress, led her to equate all forms of state authority as manifestations of what she calls "the great beast."
•Readers of Simone Weil's Notebooks (two volumes, published in 1959) and her Intimations of Christianity Among the Ancient Greeks (1958) will be familiar with her attempt to derive everything distinctively Christian from Greek spirituality as well as to deny entirely Chrisianity's Hebraic origins. This fundamental argument—along with her admiration for Provencal civilization, for the Manichean and Catharist heresies—colors all her historical essays. I cannot accept Simone Weil's gnostic reading of Christianity as historically sound (its religious truth is another matter); nor can I fail to be offended by the vindictive parallels she draws between Nazism, Rome, and Israel. Impartiality, no more than a sense of humor, is not the virtue of a writer like Simone Weil. Like Gibbon (whose view of the Roman Empire she absolutely contradicts), Simone Weil as a historical writer is tendentious, exhaustive, and infuriatingly certain. As a historian she is simply not at her best; no one who disbelieves so fundamentally in the phenomena of historical change and innovation can be wholly satisfying as a historian. This is not to deny that there are subtle historical insights in these essays: as for example, when she points out that Hitlerism consists in the application by Germany to the European continent, and the white race generally, of colonial methods of conquest and domination. (Immediately after, of course, she says that these—both Hitler's methods and the "normal colonial ones"—are derived from the Roman model.)
•The principal value of the collection is simply that anything from Simone Weil's pen is worth reading. It is perhaps not the book to start one's acquaintance with this writer—Waiting for God, I think, is the best for that. The originality of her psychological insight, the passion and subtlety of her theological imagination , the fecundity of her exegetical talents are unevenly displayed here. Yet the person of Simone Weil is here as surely as in any of her other books—the person who is excruciatingly identical with her ideas, the person who is rightly regarded as one of the most uncompromising and troubling witnesses to the modern travail of the spirit.
三、阅读
四、作文
主题为：人机互译
新祥旭一对一考研辅导最基本的特征是一个老师专门辅导一个考研的学生，区别于学校中的很多学生听一个老师讲课的大班上课形式。从教育的本质看，只有互动才能够达到有效的教育效果，而一对一是教育能够互动的基本要求，传统的大班上课形式，互动很难有效展开。正因为如此，在传统学校教育课堂之外，新祥旭大力推广一对一辅导的教育培训模式。人们常说的一对一辅导全称一对一个性化辅导，是由专门的个性化教育辅导机构针对每个学生不同的学习情况和心理情况，有针对性地制定出一套独特的、行之有效的教学辅导方案和心理辅导策略，并由每个学生所配备的教学团队加以实施执行(包括一位专业教师+专业的心理咨询师+潜能开发专家+励志拓展专家+专职班主任)，通过全方位、策略性地辅导，不仅使学生掌握一种切合自身的学习方法，改善不良学习习惯，稳固提升学科知识，而且在树立自信，完善人格、为人处事等方面均得以提升。
