1997年考研英語(yǔ)翻譯真題解析

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1997年考研英語(yǔ)翻譯真題解析

Directions:

Readthe following passage carefully and then translate the underlined sentencesinto Chinese. Your translation must be written clearly on the ANSWER SHEET.

Do animals have rights? This is how the question is usually put. Itsounds like a useful, ground?clearing wayto start. (71) Actually, itisn't, because it assumes that there is an agreed account of human rights,which is something the world does not have.

On one view of rights, to be sure, it necessarily follows thatanimals have none. (72) Somephilosophers argue that rights exist only within a social contract, as part ofan exchange of duties and entitlements. Therefore, animals cannot haverights. The idea of punishing a tiger that kills somebody is absurd, forexactly the same reason, so is the idea that tigers have rights. However, thisis only one account, and by no means an uncontested one. It denies rights notonly to animals but also to some people — for instance to infants, the mentallyincapable and future generations. In addition, it is unclear what force acontract can have for people who never consented to it, how do you reply tosomebody who says “I don't like this contract”?

The point is this: without agreement on the rights of people,arguing about the rights of animals is fruitless. (73) It leads the discussion to extremes at the outset: itinvites you to think that animals should be treated either with theconsideration humans extend to other humans, or with no consideration at all.This is a false choice. Better to start with another, more fundamental,question: is the way we treat animals a moral issue at all?

Many deny it. (74)Arguing from the view that humans are different from animals in every relevantrespect, extremists of this kind think that animals lie outside the area ofmoral choice. Any regard for the suffering of animals is seen as a mistake— a sentimental displacement of feeling that should properly be directed toother humans.

This view which holds that torturing a monkey is morally equivalentto chopping wood, may seem bravely “logical”. In fact it is simply shallow: theconfused center is right to reject it. The most elementary form of moralreasoning — the ethical equivalent of learning to crawl — is to weigh others'interests against one's own. This in turn requires sympathy and imagination:without there is no capacity for moral thought. To see an animal in pain isenough, for most, to engage sympathy. (75)When that happens, it is not a mistake: it is mankind's instinct formoral reasoning in action, an instinct that should be encouraged rather thanlaughed at.

精美譯文：

動(dòng)物有權(quán)力嗎?問(wèn)題通常就是這樣提出的。這種提法聽(tīng)起來(lái)似乎有助于把問(wèn)題講清楚。(71)事實(shí)并非如此，因?yàn)檫@種問(wèn)法是以人們對(duì)人的權(quán)利有一種共識(shí)為基礎(chǔ)的，而這種共識(shí)并不存在。

誠(chéng)然，根據(jù)對(duì)權(quán)利的一種看法，必然認(rèn)為，這只是一種認(rèn)識(shí)，而且是一種有爭(zhēng)議的認(rèn)識(shí)。這種認(rèn)識(shí)不僅剝奪了動(dòng)物的權(quán)利，而且也剝奪了某些人的權(quán)利，例如嬰兒，他們是不會(huì)用腦力來(lái)思考問(wèn)題的未來(lái)一代人。此外，誰(shuí)也不清楚，對(duì)于從來(lái)就不同意契約的人來(lái)說(shuō)，這項(xiàng)契約又有多少約束力，因?yàn)橛腥艘钦f(shuō)“我不喜歡這項(xiàng)契約”，那你又如何作答呢?

問(wèn)題的癥結(jié)是，如果人們對(duì)人的權(quán)利沒(méi)有一致的看法，那么爭(zhēng)論動(dòng)物的權(quán)利是徒勞無(wú)益的?(73)這種說(shuō)法從一開(kāi)始就將討論引向兩個(gè)極端，它使人們認(rèn)為應(yīng)這樣對(duì)待動(dòng)物:要么像對(duì)人類自身一樣關(guān)切體諒，要么完全冷漠無(wú)情。這是一處錯(cuò)誤的選擇。最好換一種更為根本性的提法:我們對(duì)待動(dòng)物的同情感用到關(guān)心動(dòng)物的身上。

許多人否認(rèn)這種提法。(74)這類人持極端看法，認(rèn)為人與動(dòng)物在各相關(guān)方面都不相同，對(duì)待動(dòng)物無(wú)須考慮道德問(wèn)題。任何關(guān)心動(dòng)物疾苦的想法都是錯(cuò)誤的，因?yàn)樗褢?yīng)該用來(lái)關(guān)心其他人的同情感用到關(guān)心動(dòng)物的身上。

這種觀點(diǎn)認(rèn)為，折磨猴子從道義上講無(wú)異于劈柴。這種看法似乎是大膽的“邏輯推理”。實(shí)際上，這種看法是非常膚淺的，因?yàn)樗壿嫽靵y，所以應(yīng)該摒棄。道德推理的最初級(jí)形式，和學(xué)習(xí)爬行的論理一樣，是針對(duì)自身利益去權(quán)衡他人利益。這就需要同情心和將心比心的想像力，沒(méi)有這兩點(diǎn)就無(wú)法用道德觀念來(lái)進(jìn)行思考?？吹絼?dòng)物受苦足以使大多數(shù)人產(chǎn)生同情感。(75)這種反應(yīng)并不錯(cuò)，這是人類用道德觀念進(jìn)行推理的本能在起作用。這種本能應(yīng)該得到鼓勵(lì)，而不應(yīng)遭到嘲笑。

題目解析：

71)Actually, it isn't, because it assumes that there is an agreed account of humanrights, which is something the world does not have.

結(jié)構(gòu)分析：

71) 狀語(yǔ)結(jié)構(gòu)Actually, // 主句it // isn't, //原因狀語(yǔ)從句because // it // assumes // 賓語(yǔ)從句that there // is // an agreed account of / human rights, // 定語(yǔ)從句which // is // something // 定語(yǔ)從句(省略that)the world // does not have.

詞義推敲：

it isn’t = It isn’t a useful, ground-clearingway to start.譯作“事實(shí)并非如此”也能得分。

it主語(yǔ)代詞，根據(jù)上下文意思這種問(wèn)法，這種說(shuō)法。

because it assumes

it 指代“這種問(wèn)題”，是第二次提及，所以可以譯作“它”。

assume：to take forgranted; suppose 想當(dāng)然;以為

an agreed accountof human rights：對(duì)于人權(quán)的約定的看法，共同的認(rèn)識(shí)

human rights 人的權(quán)利，人權(quán)

account：carefulthought 仔細(xì)考慮

which 指代“agreedaccount”

參考譯文：

事實(shí)并非如此，因?yàn)檫@種問(wèn)法是以人們對(duì)人的權(quán)利有共同的認(rèn)識(shí)為基礎(chǔ)的，而這種共同認(rèn)識(shí)并不存在。

這種問(wèn)法不恰當(dāng)，因?yàn)檫@種問(wèn)法假設(shè)人們對(duì)人權(quán)有共同的認(rèn)識(shí)，這種共同的認(rèn)識(shí)是(世界上)沒(méi)有的。

得分重點(diǎn)：

原因狀語(yǔ)從句，賓語(yǔ)從句，省略結(jié)構(gòu)

72) Some philosophers argue that rightsexist only within a social contract, as part of an exchange of duties andentitlements.

結(jié)構(gòu)分析：

72) 主句Some philosophers // argue // 賓語(yǔ)從句that rights // exist // only within a social contract, // 介詞短語(yǔ)作非限制性定語(yǔ)as // part of / an exchange of / duties and entitlements.

詞義推敲：

argue：to attemptto prove by reasoning; maintain or contend 堅(jiān)持，主張列舉證明極力列舉理由以證明;堅(jiān)持或主張

social contract 社會(huì)契約

contract：an agreementbetween two or more parties, especially one that is written and enforceable bylaw 合同，契約兩個(gè)或兩個(gè)以上當(dāng)事人之間達(dá)成的一種協(xié)議，尤指具有法律效力的書(shū)面協(xié)議

as part of 作為(是)……的一部分

exchange：to give inreturn for something received; trade 交換，交易給…以作為收到某物的回報(bào);貿(mào)易

duties and entitlements：權(quán)利和義務(wù)

entitle：to furnishwith a right or claim to something 給…權(quán)利或給…資格

參考譯文：

有些哲學(xué)家論證說(shuō)，(權(quán)利只存在社會(huì)契約中，是責(zé)任與利益相交換的一部分/權(quán)利作為責(zé)任與權(quán)益相交換的一部分只存在于社會(huì)契約當(dāng)中)。

得分重點(diǎn)：

賓語(yǔ)從句 ，as的用法，多重后置定語(yǔ)

73) It leads the discussion to extremesat the outset: it invites you to think that animals should be treated eitherwith the consideration humans extend to other humans, or with no considerationat all.

結(jié)構(gòu)分析：

73) 簡(jiǎn)單句It // leads the discussion to // extremes // 介詞短語(yǔ)作狀語(yǔ)結(jié)構(gòu)at the outset: // 復(fù)合句it // invites you to //think // 賓語(yǔ)從句that animals // 被動(dòng)結(jié)構(gòu)should be treated // 并列結(jié)構(gòu)1 either 介詞短語(yǔ)作方式狀語(yǔ)with the consideration // 定語(yǔ)從句省略結(jié)構(gòu)(that)humans // extend to // other humans, // 并列結(jié)構(gòu)2or // 介詞短語(yǔ)作方式狀語(yǔ) with no consideration at all.

詞義推敲：

it 指代“the point”(這種觀點(diǎn)，這種說(shuō)法)。

lead：to guide ordirect in a course 導(dǎo)引在一方向牽引或指

extreme：極端

at the outset 從一開(kāi)始 = at thestart / beginning

invites you tothink 使人們認(rèn)為

invite：to tend tobring on; provoke 引起;招致

that animals shouldbe treated 它使人們認(rèn)為應(yīng)該這樣對(duì)待動(dòng)物

treat：to act orbehave in a specified manner toward 對(duì)待對(duì)…以某種特定的方式行動(dòng)或表現(xiàn)

consideration：thoughtfulconcern for others; solicitude 關(guān)心對(duì)他人的體貼關(guān)心;擔(dān)憂

humans extend toother humans 人對(duì)待人

extend：to makeavailable; provide 可用;提供

參考譯文：

這種說(shuō)法從一開(kāi)始就將討論引向兩個(gè)極端，它使人們認(rèn)為應(yīng)這樣對(duì)待動(dòng)物：(要么像對(duì)人類自身一樣關(guān)切體諒，要么完全冷漠無(wú)情/要么像人類對(duì)待自己一樣去關(guān)心動(dòng)物，要么一點(diǎn)也不關(guān)心)。

得分重點(diǎn)：

賓語(yǔ)從句，被動(dòng)結(jié)構(gòu)，并列結(jié)構(gòu)，定語(yǔ)從句，省略結(jié)構(gòu)

74) Arguing from the view that humansare different from animals in every relevant respect, extremists of this kindthink that animals lie outside the area of moral choice.

結(jié)構(gòu)分析：

74) 分詞短語(yǔ)作狀語(yǔ)Arguing from // the view // 同位語(yǔ)從句that humans // are different from // animals // 介詞短語(yǔ)作狀語(yǔ)結(jié)構(gòu)in every relevant respect, // 主句extremists /后置定語(yǔ)of this kind // (指代關(guān)系)think// 賓語(yǔ)從句that animals // lie outside // the area of /moral choice.

詞義推敲：

arguing from theview 從……觀點(diǎn)看，持……觀點(diǎn)

be differentfrom... 與……不同

in every relevantrespect 在各相關(guān)方面

respect：a particularaspect, feature, or detail 某方面某個(gè)方面、某種特征或細(xì)節(jié)

relevant：having abearing on or connection with the matter at hand 相關(guān)聯(lián)的和手頭的事務(wù)有關(guān)系或關(guān)聯(lián)的

extremists 極端主義者，持極端觀點(diǎn)的人

lie outside thearea of moral choice：不在道德問(wèn)題范圍，與道德取舍無(wú)關(guān)

參考譯文：

這類人持極端看法，認(rèn)為人與動(dòng)物在各相關(guān)方面都不相同，(因此他們認(rèn)為)對(duì)待動(dòng)物無(wú)須考慮道德問(wèn)題。

得分重點(diǎn)：

同位語(yǔ)從句，賓語(yǔ)從句

75) When that happens, it is not amistake: it is mankind's instinct for moral reasoning in action, an instinctthat should be encouraged rather than laughed at.

結(jié)構(gòu)分析：

75) 時(shí)間狀語(yǔ)從句When // that // happens, // 并列結(jié)構(gòu)1 it // is not // a mistake: // 并列結(jié)構(gòu)2 it //is // mankind's instinct // 介詞短語(yǔ)作后置定語(yǔ)for moralreasoning / in action, // 獨(dú)立主格結(jié)構(gòu)an instinct // 定語(yǔ)從句that // should并列結(jié)構(gòu)11 被動(dòng)結(jié)構(gòu)be encouraged // rather than // 并列結(jié)構(gòu)22 省略結(jié)構(gòu)(be)laughed at.

詞義推敲：

that (代詞作主語(yǔ))聯(lián)系上下文應(yīng)該譯為“當(dāng)人們產(chǎn)生同情心的時(shí)候”

it 兩個(gè)“it”都指代“When that happens”，譯作“這”。

mankind's instinctfor moral reasoning 人類道德推理的本能

instinct：an inbornpattern of behavior that is characteristic of a species and is often a responseto specific environmental stimuli 本能一種天生的行為方式，其因物種不同而各異，通常是對(duì)某一具體環(huán)境刺激的反應(yīng)

reasoning：推理

in action 起作用

rather than 而不

參考譯文：

當(dāng)發(fā)生這種情況，這并沒(méi)有錯(cuò)：/這種反應(yīng)并不錯(cuò)，這是人類用道德觀念進(jìn)行推理的本能在起作用，這種本能應(yīng)得到鼓勵(lì)而不應(yīng)遭到嘲弄。

得分重點(diǎn)：

時(shí)間狀語(yǔ)從句，并列結(jié)構(gòu)，同位語(yǔ)結(jié)構(gòu)，定語(yǔ)從句，比較結(jié)構(gòu)

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