考研真题
1. 北京大学外国语学院专业能力历年考研真题
2. 全国名校英语翻译与写作考研真题汇总
考研指导书
1. 陈宏薇《新编汉英翻译教程》（第2版）配套题库（含考研真题）
2. 丁往道《英语写作手册（中文版）》（第2版）笔记和考研真题
北京大学外国语学院专业能力历年考研真题AI讲解
书籍目录
2004年北京大学外国语学院661专业能力考研真题及详解
2007年北京大学外国语学院661专业能力考研真题及详解
2012年北京大学外国语学院664专业能力考研真题及详解
部分内容
2004年北京大学外国语学院661专业能力考研真题及详解
一、Translate the passage into Chinese. （50分）
HE THAT hath
wife and children hath given hostages to fortune; for they are impediments to
great enterprises, either of virtue or mischief. Certainly the best works, and
of greatest merit for the public, have proceeded from the unmarried or
childless men; which both in affection and means, have married and endowed the
public. Yet it were great reason that those that have children, should have
greatest care of future times; unto which they know they must transmit their
dearest pledges.
Some there are,
who though they lead a single life, yet their thoughts do end with themselves,
and account future times impertinences. Nay, there are some other, that account
wife and children, but as bills of charges. Nay more, there are some foolish
rich covetous men, that take a pride, in having no children, because they may
be thought so much the richer. For perhaps they have heard some talk,
Such an one is a great rich man, and another except to it, Yea, but he hath a
great charge of children; as if it were an abatement to his riches. But
the most ordinary cause of a single life, is liberty, especially in certain
self-pleasing and humorous minds, which are so sensible of every restraint, as
they will go near to think their girdles and garters, to be bonds and shackles.
Unmarried men are best friends, best masters, best servants; but not always
best subjects; for they are light to run away; and almost all fugitives, are of
that condition.
A single life
doth well with churchmen; for charity will hardly water the ground, where it
must first fill a pool. It is indifferent for judges and magistrates; for if
they be facile and corrupt, you shall have a servant, five times worse than a
wife. For soldiers, I find the generals commonly in their hortatives, put men
in mind of their wives and children; and I think the despising of marriage
amongst the Turks, making the vulgar soldier more base.
Certainly wife
and children are a kind of discipline of humanity; and single men, though they
may be many times more charitable, because their means are less exhaust, yet,
on the other side, they are more cruel and hardhearted (good to make severe
inquisitors), because their tenderness is not so oft called upon. Grave
natures, led by custom, and therefore constant, are commonly loving husbands,
as was said of Ulysses, vetulam suam praetulit immortalitati.
Chaste women are
often proud and froward, as presuming upon the merit of their chastity. It is
one of the best bonds, both of chastity and obedience, in the wife, if she
think her husband wise; which she will never do, if she find him jealous. Wives
are young men’s mistresses; companions for middle age; and old men’s nurses. So
as a man may have a quarrel to marry, when he will.
But yet he was
reputed one of the wise men, that made answer to the question, when a man
should marry. —A
young man not yet, an elder man not at all. It is often seen that bad husbands,
have very good wives; whether it be, that it raiseth the price of their
husband’s kindness, when it comes; or that the wives take a pride in their
patience. But this never fails, if the bad husbands were of their own choosing,
against their friends consent; for then they will be sure to make good their
own folly.
【参考译文】
成了家的人，可以说对于命运之神付出了抵押品。因为家庭难免拖累于事业，使人的许多抱负难以实现。所以最能为公从献身的人，往往是那种不被家室所累的人。因为只有这种人，才能够把他的全部爱情与财产，都奉献给唯一的情人——公众。而那种有家室的人，恐怕只愿把美好的祝愿保留给自己的后代。
有的人在结婚后仍然愿意继续过独身生活。因为他们不喜欢家庭，把妻子儿女看作经济上的累赘。还有一些富人甚至以无子嗣为自豪。也许他们是担心，一旦有了子女就会瓜分现有的财产吧。有一种人过独身生活是为了保持自由，以避免受约束于家庭承担的义务和责任。但这种人，可能会认为腰带和鞋带，也难免是一种束缚束吧！实际上，独身者也许可以成为最好的朋友，最好的主人，最好的仆人，但很难成为最好的公民。因为他们随时可以迁逃，所以差不多一切流窜犯都是无家者。
作为献身宗教的僧侣，是有理由保持独身的。否则他们的悲慈就将先布施于家人而不时供奉于上帝了。作为法官与律师，是否独身关系并不大。因为只要他们身边有一个坏的幕僚，其进谗言的能力就足以抵上五个妻子。作为军人，有家室则是好事，家庭的荣誉可以激发他们的责任感和勇气。这一点可以从土耳其的事例中得到反证——那里的风俗不重视婚姻和家庭，结果他们士兵的斗志很差。对家庭的责任心不仅是对人类的一种约束，也是一种训练。那种独身的人，虽然在用起钱来很挥霍，但实际上往往是心肠很硬的，因为他们不懂得怎样去爱他人。一种好的风俗，能教化出情感坚贞严肃的男子汉，例如像尤利西斯（Ulysses）那样，他曾抵制美丽女神的诱惑，而保持了对妻子的忠贞。
一个独身的女人常常是骄横的，因为她需要显示，她的贞节似乎是自愿保持的。如果一个女人为丈夫的聪明优秀而自豪，那么这是使她忠贞不渝的最好保证。但如果一个女人发现她的丈夫是忌妒多疑的，那么她将绝不会认为他是聪明的。在人生中，妻子是青年时代的情人，中年时代的伴侣，暮年时代的守护。所以在人的一生中，只要有合适的对象选择，任何时候结婚都是有理由的。
但也有一位古代哲人，对于人应当在何时结婚这个问题是这样说的：“年纪少时还不应当，年纪大时已不必要。”美满的婚姻是难得一遇的。常可见到许多不出色的丈夫却有一位美丽的妻子。这莫非是因为这种丈夫由于具有不太多的优点，反而使他的优点更值得被珍视吗？也许因为伴随这种丈夫，可以考验一个妇人的忍耐精神吧？如果这种婚姻出自一个女人的自愿选择，甚至是不顾亲友的劝告而选择的，那么就让她自己去品尝这枚果实的滋味吧。
二、Translate the passage into English. （50分）
臣亮言：先帝创业未半，而中道崩殂；今天下三分，益州疲敝，此诚危急存亡之秋也。然侍卫之臣，不懈于内；忠志之士，忘身于外者：盖追先帝之殊遇，欲报之于陛下也。诚宜开张圣听，以光先帝遗德，恢弘志士之气；不宜妄自菲薄，引喻失义，以塞忠谏之路也。宫中府中，俱为一体；陟罚臧否，不宜异同：若有作奸犯科，及为忠善者，宜付有司，论其刑赏，以昭陛下平明之治；不宜偏私，使内外异法也。侍中、侍郎郭攸之、费依、董允等，此皆良实，志虑忠纯，是以先帝简拔以遗陛下：愚以为宫中之事，事无大小，悉以咨之，然后施行，必得裨补阙漏，有所广益。将军向宠，性行淑均，晓畅军事，试用之于昔日，先帝称之曰”能”，是以众议举宠为督：愚以为营中之事，事无大小，悉以咨之，必能使行阵和穆，优劣得所也。亲贤臣，远小人，此先汉所以兴隆也；亲小人，远贤臣，此后汉所以倾颓也。先帝在时，每与臣论此事，未尝不叹息痛恨于桓、灵也！侍中、尚书、长史、参军，此悉贞亮死节之臣也，愿陛下亲之、信之，则汉室之隆，可计日而待也。
臣本布衣，躬耕南阳，苟全性命于乱世，不求闻达于诸侯。先帝不以臣卑鄙，猥自枉屈，三顾臣于草庐之中，谘臣以当世之事，由是感激，遂许先帝以驱驰。后值倾覆，受任于败军之际，奉命于危难之间：尔来二十有一年矣。先帝知臣谨慎，故临崩寄臣以大事也。受命以来，夙夜忧虑，恐付托不效，以伤先帝之明；故五月渡泸，深入不毛。今南方已定，甲兵已足，当奖帅三军，北定中原，庶竭驽钝，攘除奸凶，兴复汉室，还于旧都：此臣所以报先帝而忠陛下之职分也。至于斟酌损益，进尽忠言，则攸之、依、允等之任也。愿陛下托臣以讨贼兴复之效，不效则治臣之罪，以告先帝之灵；若无兴复之言，则责攸之、依、允等之咎，以彰其慢。陛下亦宜自谋，以谘诹善道，察纳雅言，深追先帝遗诏。臣不胜受恩感激！今当远离，临表涕泣，不知所云。
【参考译文一】
The First Ruler
had accomplished but half his great task at his death. At this moment the
empire is in three parts, and our country is weak; it is a most critical moment
for us. Still, ministers are not remiss in the capital, and loyal and devoted
soldiers sacrifice their lives abroad, for they still remember the special
kindness of the First Ruler and wish to show their gratitude to him by service
to Your Majesty. Therefore it would be indeed fitting that you should extend
your holy virtue to glorify his virtuous memory in the stimulation of the will
of your purposeful officers. Your Majesty should not lose yourself in the
pursuit of mean things, quoting phrases to confound the eternal principles of
rectitude, and so preventing remonstrance from honest people.
One rule applies
to the palace of the Emperor and the residence of a courtier; there must be one
law rewarding the good and punishing the evil. Evil-doers and law-breakers, as
also true and good people, should be dealt with according to their deserts by
the officers concerned in order to manifest Your Majesty’s impartial and
enlightened administration. Partiality is wrong, as is one law for the court
and another for the regions. The High Ministers Fei Yi, Guo Youzhi, and Dong
Yun are honest men, devotedly anxious to be loyal to the last degree; wherefore
His Late Majesty chose them in his testament. My advice is to consult them in
all Palace matters, great or small, before taking action. Your Majesty will
reap the enormous advantage of having any failings corrected. General Xiang
Chong is a man of well-balanced temperament, versed in military matters, to
whom, after testing him, the late Emperor applied the epithet ‘capable’. The
consensus of opinion is that Xiang Chong should be Grand Commander. My advice
is to consult him in all military matters, great or small, whereby your
military forces will yield their maximum, each one being employed to the best
advantage. Attract worthy people; repel mean ones. This policy achieved the
glory of the Former Hans, while its reversal ruined the Latter Hans. When the
late Emperor was with us, he often discussed this with your servant, and he
took much to heart the story of Emperors Huan and Ling. The Chair of the
Secretariat Chen Zhen, Commander Zhang Si, and Minister Jiang Wan are both
incorruptible and enlightened people, honest to the death. I wish that Your
Majesty should have them near and hold them in confidence. If this be done, then
the glory of the House of Han will be quickly consummated.
I was originally
a private person, a farmer in Nanyang, concerned only to secure personal safety
in a troubled age and not seeking conversation with the contending nobles. His
Late Majesty, the First Ruler, overlooking the commonness of my origin,
condescended to seek me thrice in my humble cot and consult me on the trend of
events. His magnanimity affected me deeply, and I consented to do my utmost for
him. Then came defeat, and I took office at a moment of darkest outlook and at
a most difficult crisis. This is twenty-one years ago. The First Ruler
recognized my diligent care, and when dying he confided the great task to me.
From that day I have lived a life of anxiety lest I should fail in my trust and
so dim his glory. That is why I undertook the expedition to the lands beyond
the River Lu. Now the Southern Mangs has been quelled, and our army is in good
condition. I ought to lead it against the north, where I may meet with a
measure of success in the removal of the wicked ones, the restoration of Han,
and a return to the old capital. This is my duty out of gratitude to the late
Emperor and loyalty to Your Majesty. As to a discussion of the pros and cons
and giving a true version of the whole matter, that belongs to Guo Youzhi and
Fei Yi and Dong Yun.
I desire Your
Majesty to confide to me the task of slaying the rebels and restoring the Hans.
If I fail, then punish me by telling the spirit of the late Emperor. If you
know not what restoration implies, that is the fault of your advisers. Your
Majesty should take pains to be guided into the right path and examine
carefully what is laid before you, carefully remembering the late Emperor’s
testament. I cannot express what would be my delight if you had the goodness to
accept and act on my advice. Now I am about to depart on a distant expedition,
I write this with tears and clearly know what I have said.
【参考译文二】
Permit your
servant, Liang, to observe: the late sovereign was taken from us while his life’s
work, the restoration of the Han, remained unfinished. Today, in a divided
empire, our third, the province of Yizhou, war-worn and under duress, faces a
season of crisis that threatens our very survival. Despite this, the officials
at court persevere in their tasks, and loyal-minded officers throughout the
realm dedicate themselves to you because one and all they cherish the memory of
the exceptional treatment they enjoyed from the late sovereign and wish to
repay it in service to Your Majesty. Truly this is a time to widen your sagely
audience in order to enhance the late Emperor’s glorious virtue and foster the
morale of your dedicated officers. it would be unworthy of Your Majesty to
demean yourself by resorting to ill-chosen justifications that would block the
avenues of loyal remonstrance.
The royal court
and the ministerial administration constitute a single government. Both must be
judged by one standard. Those who do evil and violate the codes, as well as
those who are loyal and good, must receive their due from the proper
authorities. This will make manifest Your Majesty’s fair and enlightened
governance. Let no unseemly bias lead to different rules for the court and the
administration. Privy counselors and imperial attendants like Guo Youzhi, Fei
Yi, and Dong Yun are all solid, reliable men, loyal of purpose, pure in motive.
The late Emperor selected them for office so that they would serve Your Majesty
after his demise. In my own humble opinion, consulting these men on palace
affairs great or small before action is taken will prevent errors and
shortcomings and maximize advantages. Xiang Chong, a general of fine character
and fair-minded conduct, profoundly versed in military matters, proved himself
in battle during the previous reign, and the late Emperor pronounced him
capable. That is why the assembly has recommended him for overall command. In
my humble opinion, General Xiang Chong should be consulted on all military
matters large or small to ensure harmony in the ranks and the judicious use of
personnel. The Former Han thrived because its emperors stayed close to worthy
vassals and far from conniving courtiers. The opposite policy led the Later Han
to ruin. Whenever the late Emperor discussed this problem with me, he decried
the failings of Emperors Huan and Ling. Privy counselors Guo Youzhi and Fei Yi,
Secretary Chen Zhen, Senior Adviser Zhang Yi, and Military Counselor Jiang Wan
are all men of shining integrity and unshakable devotion. I beg Your Majesty to
keep close to them and to trust them, for that will strengthen our hopes for
the resurgence of the house of Han.
I began as a
common man, toiling in my fields in Nanyang, doing what I could to keep body
and soul together in an age of disorder and taking no interest in making a name
for myself among the lords of the realm. Though it was beneath the dignity of
the late Emperor to do so, he honored my thatched cottage to solicit my counsel
on the events of the day. Grateful for his regard, I respond to his appeal and
threw myself heart and soul into his service. Hard times followed for the cause
of the late Emperor. I assumed my duties at a critical moment for our defeated
army, accepting assignment in a period of direst danger. Now twenty-one years
have passed. The late Emperor always appreciated my meticulous caution and, as
the end neared, placed his great cause in my hands. Since that moment, I have
tormented myself right and day lest I prove unworthy of his trust and thus
discredit his judgment. That is why I crossed the River Lu in the summer heat
and penetrated the barren lands of the Man. Now, the south subdued, our arms
sufficing, it behooves me to marshal our soldiers to conquer the northern
heartland and do my humble best to remove the hateful traitors, restore the
house of Han, and return it to the former capital. This is the way I mean to
honor my debt to the late Emperor and fulfill my duty to Your Majesty. As for
weighing the advantages of internal policy and making loyal recommendations to
Your Majesty, that is the responsibility of Guo Youzhi, Fei Yi, and Dong Yun.
My only desire
is to obtain and execute your commission to chasten the traitors and restore
the Han. Should I prove unfit, punish my offense and report it to the spirit of
the late Emperor. If those three vassals fail to sustain Your Majesty’s virtue,
then their negligence should be publicized and censured. Your Majesty, take
counsel with yourself and consult widely on the right course. Examine and adopt
sound opinions, and never forget the last edict of the late Emperor. Overwhelmed
with gratitude for the favor I have received from you, I now depart on a
distant campaign. Blinded by my tears falling on this petition, I write I know
not what.
【中文译文】
先帝创立帝业还没有完成一半，就中途去世了。现在，天下已分成魏、蜀、吴三国，我们蜀国人力疲惫，物力又很缺乏，这确实是国家危急存亡的关键时刻。然而，侍卫大臣们在宫廷内毫不懈怠，忠诚有志的将士在疆场上舍身作战，这都是因为追念先帝在世时对他们的特殊待遇，想报效给陛下啊。陛下确实应该广泛地听取群臣的意见，发扬光大先帝留下的美德，弘扬志士们的气概；不应该随随便便地看轻自己，言谈中称引譬喻不合大义（说话不恰当），以致堵塞忠臣进谏劝告的道路。
皇宫的侍臣和丞相府的宫吏都是一个整体，对他们的提升、处分、表扬、批评，不应该因人而有什么差别。如果有营私舞弊、违犯法律和尽忠行害的人，陛下应交给主管的官吏，由他们评定应得的处罚或奖赏，用来表明陛下公正严明的治理方针。不应偏袒徇私，使得宫内和宫外有不同的法则。侍中郭攸之、费祎、侍郎董允等人，他们都是忠良诚实的人，他们的志向和心思忠诚无二，因此先帝把他们选拔出来留给陛下。我认为宫中的事情，无论大小，陛下都应征询他们，然后再去实施，这样一定能补求欠缺疏漏的地方，获得更好的效果。将军向宠，性格和善，品德公正，精通军事，从前经过试用，先帝称赞他有才能，因此大家商议推举他做中部督。我认为军营中的事务，都应与他商量，这样一定能使军队团结协作，将士才干高的差的、队伍强的，都能够得到合理的安排。亲近贤臣，疏远小人，这是前汉兴隆昌盛的原因；亲近小人，疏远贤臣，这是后汉所以倾覆衰败的原因。先帝在世时，每次与我谈论这些事，没有一次不对桓、灵二帝感到叹息、惋惜痛心的。侍中郭攸之、费祎，尚书陈震，长史张裔，参军蒋琬，这些都是忠贞贤良能够以死报国的忠臣，希望陛下亲近他们、信任他们，那么汉室的兴隆就指日可待了。
我本来是一介平民，在南阳亲自种田，只求能在乱世中暂且保全性命，不奢求在诸侯面前有什么名气。先帝不因我身世卑微、见识短浅，反而降低自己的身份，三次到草庐里来访问我，向我征询对当今天下大事的意见，我因此十分感激，于是答应先帝愿为他奔走效劳。后来遇到失败，我在战败的时候接到委任，在危难的时候奉命出使东吴，从那时到现在已经二十一年了。先帝（刘备）知道我谨慎，因此在临终前把国家大事托付给我（诸葛亮）。自从接受任命以来，我日夜忧虑叹息，担心不能将先帝的托付的事情办好，有损先帝的圣明。所以我在五月渡过泸水，深入到荒凉的地方。现在南方已经平定，兵器已经准备充足，应当鼓舞并率领三军，向北方平定中原。希望全部贡献出自己平庸的才能，铲除奸邪凶恶的曹魏，复兴汉室，回到原来的都城洛阳。这是我用来报答先帝并忠于陛下的职责的本分。至于对政事的斟酌兴废，进献忠诚的建议，那是郭攸之、费祎、董允等人的责任。
希望陛下把讨伐奸贼、复兴汉室的任务交给我，如果没有完成，就请治我重罪，来告慰先帝在天之灵。如果没有劝勉陛下宣扬圣德的忠言，就责备郭攸之、费祎、董允等人的怠慢，来揭露他们的过失；陛下自己也应该认真考虑国家大事，征询治理国家的好办法，听取正确的意见，深切追念先帝的遗训。如果能够这样，我就受恩感激不尽了。现在我就要辞别陛下远行了，面对奏表热泪纵横，不知说了些什么。
三、Writing. 50分（300-500字）
题目：My academic research with fingertips
【参考范文】
My
academic research with fingertips
As is often the
case, academic research is more likely to be described as a difficult mission
that only people with high-level education can give it a try. However, in my
opinions, academic research can be available in our daily life, only if you can
pay more attention to things passing by. As long as we make good use of our
life experience and think over it, we can achieve what we called as “academic success”.
Take myself as
an example. When I was in high school, I have already shown great interests in
language learning and linguistic phenomena. I have once got the chance to work
as an assistant for the Chinese teacher and was asked to help her evaluate the
essays and translation homework of my classmates. After some days of working, I
found that some students would make the same grammatical mistakes in their
writing every time, while it never occurred to some students. What surprised me
most was that even though our teacher had told them to correct their mistakes,
they would be trapped by the same mistakes next times. Though these students were
considered to be too “stupid” to avoid the mistake, I tried to figure out the
root cause in depth. I first asked the teacher for help. She suggested that I
go to the Internet to search for more information about “linguistics”. Later, I
spent a summer to collect information on this phenomenon. I also borrowed some
writing homework of my classmates to collect data that can affirm my thoughts.
However, I failed to make a conclusion on my first academic research because of
my inability to understand those knowledge told in the real academic research
papers. Even I myself did not realize at that time that I was doing something “academic”.
It was not until I went to college that I finally learned about the linguistics
and came to know that it was the effect of mother tongue and dialects that
caused the difference in language use, which showed as ‘mistakes’ in grammar.
From then on, I
have learned that everyone, whether with higher education or not, can
definitely start his or her academic research in the daily matters, especially
when we can have access to a great amount of information nowadays.
2007年北京大学外国语学院661专业能力考研真题及详解
一、Translate the passage into Chinese. （50分）
A strong common
sense, which it is not easy to unseat or disturb, marks the English mind for a
thousand years: a rude strength newly applied to thought, as of sailors and
soldiers who had lately learned to read. They have no fancy, and never are
surprised into a covert or witty word, such as pleased the Athenians and
Italians, and was convertible into a fable not long after; but they delight in
strong earthy expression, not mistakable, coarsely true to the human body, and,
though spoken among princes, equally fit and welcome to the mob. This
homeliness, veracity, and plain style, appear in the earliest extant works, and
in the latest. It imports into songs and ballads the smell of the earth, the
breath of cattle, and, like a Dutch painter, seeks a household charm, though by
pails and pans. They ask their constitutional utility in verse. The kail and
herrings are never out of sight. The poet nimbly recovers himself from every
sally of the imagination. The English muse loves the farmyard, the lane, and
market. She says, with De Stael, “I tramp in the mire with wooden shoes,
whenever they would force me into the clouds.” For, the Englishman has accurate
perceptions; takes hold of things by the right end, and there is no
slipperiness in his grasp. He loves the axe, the spade, the oar, the gun, the
steampipe: he has built the engine he uses. He is materialist, economical, mercantile.
He must be treated with sincerity and reality, with muffins, and not the
promise of muffins; and prefers his hot chop, with perfect security and
convenience in the eating of it, to the chances of the amplest and Frenchiest
bill of fare, engraved on embossed paper. When he is intellectual, and a poet
or a philosopher, he carries the same hard truth and the same keen machinery
into the mental sphere. His mind must stand on a fact. He will not be baffled,
or catch at clouds, but the mind must have a symbol palpable and resisting.
What he relishes in Dante, is the vice-like tenacity with which he holds a
mental image before the eyes, as if it were a scutcheon painted on a shield.
Byron “liked something craggy to break his mind upon.” A taste for plain strong
speech, what is called a biblical style, marks the English. It is in Alfred,
and the Saxon Chronicle, and in the Sagas of the Northmen. Latimer was homely.
Hobbes was perfect in the “noble vulgar speech.” Donne, Bunyan, Milton, Taylor,
Evelyn, Pepys, Hooker, Cotton, and the translators, wrote it. How realistic or
materialistic in treatment of his subject, is Swift. He describes his
fictitious persons, as if for the police. Defoe has no insecurity or choice.
Hudibras has the same hard mentality, —keeping the truth at once to the senses, and to the intellect.
It is not less
seen in poetry. Chaucer’s hard painting of his Canterbury pilgrims satisfies
the senses. Shakespeare, Spenser, and Milton, in their loftiest ascents, have
this national grip and exactitude of mind. This mental materialism makes the
value of English transcendental genius; in these writers, and in Herbert, Henry
More, Donne, and Sir Thomas Browne. The Saxon materialism and narrowness,
exalted into the sphere of intellect, makes the very genius of Shakespeare and
Milton. When it reaches the pure element, it treads the clouds as securely as
the adamant. Even in its elevations, materialistic, its poetry is common sense
inspired; or iron raised to white heat.
Contributed
by Ralph Waldo Emerson
RWE. Org—The Complete Works of Ralph
Waldo Emerson-Volume V-English Traits (1856)
【参考译文】
一千多年以来，在英国人的思维中一直共存着一种极其强烈的感觉，这种感觉已经成为了英国人思维的标志，难以磨灭也难以扰乱，即新近才涌现在其思维中的一种粗犷与豪迈，就好像才学会读书认字的水手和士兵那样。他们没有过多的幻想，也从来不会因为听到一场动听的皈依演说或俏皮话而大惊小怪，而雅典人意大利人就喜欢听这些，即使是无稽之谈，不假时日他们照信不误。英国人不同，他们爱听的是朴实无华的表达，不会引起误解或歧义，平民老百姓的大众真理，适用于王公贵族，也同样适用于下层民众。这种舒适简约的风格以及诚实中肯的品质不仅存在于现存的早期作品中，也出现在了近期的作品当中。它将泥土的气息、生灵的味道带入了歌曲与民谣之中，仿佛一位荷兰画家追寻家居场景所带来的创作灵感，尽管这种灵感仅仅来自于再平常不过的锅碗瓢盆。即使是问起宪法的功能，他们也会出口成诗，而甘蓝菜和鲱鱼却始终在他们的视线里。在每一次想象力迸发之后，英国诗人都能很快应变到现实中去。英国人的缪斯女神喜爱农场，喜爱乡间小道，也喜爱人们的市场，她同De Stael（法国画家斯塔尔）一同说道：“每当他们要我进入云彩中时，我都会穿着木鞋踩入泥潭里。”这是因为英国人有很精确的洞察力，无论是掌握什么，他都会极其准确的握紧握牢，从不失手。他热爱他的斧子，他的铁锹，他的浆，他的枪，他的排气管—他的发动机可是自己造的。他有商人的气质，精打细算且崇尚物质。别人对他也必须真诚、实在，要给他松饼就实实在在地摆在他面前，而不能只是说说。与其给他机会观瞻法国人的那本印在浮凸纸张上的五花八门的菜单，英国人更加喜欢舒适安逸地坐在那尽情享受一盘热腾腾的排骨。若他是位充满智慧的诗人或哲人，他也同样会把这种大众真理和精明的商人头脑带入他的思想境界中去。他的思维必须是基于事实基础上的，因此他从不会迷惑，也不会云里雾里地茫然不知所措，他的心里必然会有一个清晰且难以改变的象征。当他徜徉于但丁著作中时，令他陶醉的是一种近乎邪恶的坚决，正是这种坚决，让他在脑海中绘制了一副长存的形象，就好像雕刻在盾面上的花纹一样。拜伦“就喜欢有棱有角的东西来激发他的思想”。英国人喜爱平实、强烈的言辞，即所谓的圣经风格，这种风格便成了英国人的标记，在阿弗莱德，撒克逊编年史以及北方人的萨迦中处处可见。拉蒂莫的风格平易近人，霍布则拿手于“高贵的低俗语言”。唐恩、班扬、米尔顿、泰勒、伊夫林、佩皮斯、胡克、科顿以及翻译们的语言风格均是如此，当斯威夫特处理他的写作对象时又是多么的真实与物质，他对虚构的小说人物的描写仿佛是写给警察看的一样，真实可信。笛福的语言可靠而不加修饰，胡迪布拉斯的写作思想也同样基于现实，即始终将真理与感官与智慧联系在一起。
在诗歌中也不少见。乔叟对坎特伯雷朝圣者的现实描写极大地满足了感官的享受。莎士比亚、斯宾塞、米尔顿在他们伟大的诗作中，也同样表达了精确的思想，抓住了这个民族所特有的性质。这种精神上的物质主义构成了英国超验主义天才们的价值，造就了这些作家，造就了赫伯特、亨利·摩尔、唐恩、汤玛斯·布朗。撒克逊时代的物质主义和狭隘思想已经上升到了文学界，成就了莎士比亚、米尔顿这样的伟大才子。当仅仅只涉及到单纯的因素时，他们在云中漫步也平稳得如履平地，即使是在其物质主义的上升过程中，他们的诗歌也是从常识中获得灵感，从而趋向于白热化。
二、Translate the passage into English. （50分）
1笑是最流动、最迅速的表情，从眼睛里泛到口角边。笑的确可以说是人面上的电光，眼睛忽然增添了明亮，唇吻间闪烁着牙齿的光芒。我们不能扣留住闪电来代替高悬普照的太阳和月亮，所以我们也不能把笑变为一个固定的、集体的表情。经提倡而产生的幽默，一定是矫揉造作的幽默。幽默不能提倡，也是为此。一经提倡，自然流露的弄成模仿的，变化不拘的弄成刻板的。这种幽默本身就是幽默的资料，这种笑本身就可笑。一个真有幽默的人别有会心，欣然独笑，冷然微笑，替沉闷的人生透一口气。
选自钱钟书《说笑》（有删节）
【参考译文】
Smile is the
most fluid and rapid expression, rippling from eyes to mouth corner. Indeed,
smile can be said to be the lightening on face, which makes the eyes sparkling
and the teeth glistening between lips. Just as we cannot hold lightening to
substitute the sun and moon that stand high and long, so we cannot turn smile
into a fixed and stable expression shared by everyone. The humor that is
proposed must be affected and unnatural, so humor is not to be proposed. Once
proposed, the natural becomes the artificial; the undefined ends up with the
rigid. This humor itself is the source of humor, and this laugh is the
laughingstock. A really humorous person has his sense of humor; he laughs alone
with pleasure and calmness, taking a breath for the suffocating life.
2找遍了化学书，在炭气、氧气以至于氯气之外，你看不到俗气的。这是比任何气体更稀淡、更微茫，超出于五官感觉之上的一种气体，只有在文艺里和社交里才能碰见。文艺里和社交里还有许多旁的气也是化学所不谈的，例如寒酸气、泥土气。不过，这许多气都没有俗气那样难捉摸：因为它们本身虽然是超越感觉的，它们的名字却是藉感觉中的事物来比方着，象征着；每一个比喻或象征都无形中包含一个类比推理(analogy)，所以，顾名思义，你还有线索可求。说到酸气，你立刻联想着山西或镇江的老醋；说起泥土气，你就记忆到夏雨初晴，青草池塘四周围氤氲着的气息。但是俗气呢？不幸的很，“气”已是够空虚的了，“俗”比“气”更抽象！
选自钱钟书《论俗气》
【参考译文】
In search of all
the chemical books, you can find carbon dioxide, oxygen, chlorine, but you can
never see a gas called “vulgar air.” This air is far thinner and more imperceptible
than any other gas, and can only be traced when you are dealing with art,
literature, and social activity. Of course, there are other airs that are not
treated in chemical books when you are involved in these, such as sour air
(shabby air), earthy air (cloddish air). But none of them can be compared with
vulgar air in terms of impalpability, because although they transcend senses
themselves, their names are compared and symbolized by senses. Every metaphor
or symbol contains an analogy in an invisible way, so, as the names suggest,
you have clues to follow, as you can associate sour air with the Shanxi or
Zhenjiang mature vinegar, earthy air with the smell around the grassy pool
shortly after a summer rain. But what about vulgar air? Unfortunately, “air” is
abstract enough, and “vulgar” is even more.
三、Writing. （50分）（300-500字）
题目：The unexamined life is not worth living
【参考范文】
The
unexamined life is not worth living
Throughout the
whole course of our life, we all go through a lot of tests in various forms. There
are tests to check how much we have learnt in school, or to examine whether we
have the courage to take a challenge, or to test our ability to deal with
thorny problems in some situation. All these, though somewhat looking
intimidating and annoying, actually help us to learn, to grow and to become
strong. Without them, we will get nowhere in our life.
On the one hand,
examinations provide the driving force for us to improve ourselves. The
examination sets up a goal for us. Towards this goal, we try our best to learn
more knowledge, without which, we will live an ignorant and wasted life, or may
not be able to live at all; towards this goal, we spend a lot of time
practicing to master skills, without which, we are doomed to be useless to the
society. That is to say, if there were no examination, men would never be
motivated to do anything to perfect their life. It is just because the
primitive men took the test to fight against beasts that man-made tool, a great
symbol of human progress, came into being. Otherwise, human now may still cower
in a cave, living a coward life.
On the other
hand, a life without any ups and downs brought by exams is not a complete life;
a life that goes smoothly forever will be the most insipid one in the world,
for the person who lives this kind of life will never have a chance to taste
the sweetness of achievement in an exam, nor able to experience the fun in the
process of finding a solution to a question. Just as a beautiful flower blooms
after experiencing not only the brilliant sunshine but also the dark night,
people must go through all kinds of things before fully blooming.
In a word, life
that does not undergo any test is a meaningless life which is not worth living.
In order to have a full and colorful life, one should embrace every test in his
or her life.
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