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2016年6月大学英语六级真题第三套Directions: For this part, you are allowed 30 minutes to write a short essay on e-learning. Try to imagine what will happen when more and more study online instead of attending school. You are required to write at least 150 words but no more than 200 words.注意：此部分试题请在答题卡1上作答。Section ADirections:?In this section, you will hear two long conversations. At the end of each conversation, you will hear four questions. Both the conversation and the questions will be spoken only once. After you hear a question, you must choose the best answer. from the four choices marked A), B),C) and D). Then mark the corresponding letter on Answer Sheet 1 with a single line through the centre.注意：此部分试题请在答题卡1上作答。Questions 1 to 4 are based on the conversation you have just heard.1. A) It is advertising electronic products.B) It is planning to tour East Asia.C) It is sponsoring a TV programme.D) It is giving performances in town.2. A) 20,000 pounds.B) 12,000 pounds.C) Less than 20,000 pounds.D) Less than 12,000 pounds.3. A) A lot of good publicity.B) Talented artists to work for it.C) Long-term investments.D) A decrease in production costs.4. A) Promise long-term cooperation with the Company.B) Explain frankly their own current financial situation.C) Pay for the printing of the performance programme.D) Bear the cost of publicising the Company's performance.Questions 5 to 8 are based on the conversation you have just heard.5. A) He has been seeing doctors and counsellors.B) He has found a new way to train his voice.C) He was caught abusing drugs.D) He might give up concert tours.6. A) Singers may become addicted to it.B) It helps singers warm themselves up.C) Singers use it to stay away from colds.D) It can do harm to singers' vocal chords.7. A) They are eager to become famous.B) Many lack professional training.C) Few will become successful.D) They live a glamorous life.8. A) Harm to singers done by smoky atmospheres.B) Side effects of some common drugs.C) Voice problems among
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Essay translation from Chinese into English
汉英翻译：各种文体的翻译 -- 散 文 、 论 说文的翻译 I 提示 ?原文来源 《师说》作者为韩愈（唐，768-824）。原 文语篇选自吴功正主编，1987 年,《古文 鉴赏辞典》。南京：江苏文艺出版社。 ?译文来源 (1) 译文 1 选自戴抗选、谢百魁译，1996 年,《中国历代散文一百篇》。北京： 中国对外翻译出版公司。 (2)译文 2 选自中国文学出版社编, 1998 年， 《中国文学?古代散文卷》汉英对照, 外语教学与研究出版社。 (3 )译文 3 为罗经国译，选自《英语学习》 2003 年第 9 期。（注；译文 1、2、3 因原文版本差异而引起的译文差异 不在全面分析之列。） ?语体特征与翻译策略 （1） 篇章 《师说》是一篇文字短、逻辑1性强、结构严谨的议论文。文章从正 反两个方面论述了从师之道，是针对 当时社会上“耻于从师”的不良风气 而作的。文章先以“师者所以传道、 授业、解惑” 肯定了师的作用，继 而又从“闻道有先后”的角度说明从 师不应有贵贱长幼之分。 （2）句式 古代汉语的文章多使用短句， 很少使用长句。不过韩愈文章中的长 句却比同时代的人突出。在英语中， 长句的使用可以增加文体的正式性、 严肃性和科学性，而长句的这种文体 作用同样也存在于汉语之中。这都是 因为长句更便于表达严密的逻辑或 缜密的思想。《师说》一文虽然突出 地使用过长句，但是其句式在总体上 都具长短相间的特点，以凸显其行文 的灵活与变化，增加其文章的气势与 说服力。 （3）语义 作为古代散文的开派人物，韩 愈重视文章主旨的新创见，叙述的新 见解，语言的新技法。后人在评价韩2愈在语言的继承和发展上贡献尤其 卓越。“唯陈言之务去”，变成在学 习唐宋古文创作在语言上的一条标 准。与其他古代散文家相比，韩愈的 文章语言特点之一是：一般比较少使 用虚字，文句在大体整齐的前提下， 又具有长短错落、韵白相间的多样 美。 （4）翻译策略 对偶结构是汉语话语组 织的一种重要形式，也汉语文字所特 有的技巧。早在六朝时期，骈文就是 词句整齐对偶的文体。到了唐代，汉 语对偶就发展到了相当高的水平。韩 愈为唐宋 8 大散文家之一，文章中自 然多使用对偶，并且骈散相糅，《师 说》中也是如此。所以翻译《师说》 时应该注意到文章中的对偶句，遇到 对偶句时应该尽量运用 Antithesis 去 对应。 总体上看，译文 1 使用的翻 译策略都比较恰当地体现了原文的 风格或美学追求。3II 译法要点 3.1 自然段落的划分 不妥的合译 3.3 选词：哲学的角度 设问与 Rhetorical Question 3 .5 对偶与 Antithesis 顺译：SVOC 主语从句句 3.7 排比与 Parallelism 变通：转换（名词→形容词） 3.9 变通：叙事与表态 顺译：SC 复句 3.11 变通：重构 句群的划分 3.13 变通：代词 直译：数字的模糊性 3.15 风格：情态动词 need 原文断句与译文断句 III 原文与译文 【原文】43.2 3.4 3.6 3.8 3.10 3.12 3.14 3.16师 说 古之学者必有师。师者，所以传道、受 业、解惑也。人非生而知之者，孰能无惑？ 惑而不从师，其为惑也，终不解矣。 生乎吾前，其闻道也，固先乎吾，吾从 而师之；生乎吾后，其闻道也，亦先乎吾， 吾从而师之。吾师道也，夫庸知其年之先后 生于吾乎？ 是故无贵无贱，无长无少，道 之所存，师之所存也。 嗟乎！师道之不传也久矣，欲人之无惑 也难矣。古之圣人，其出人也远矣，犹且从 师而问焉；今之众人，其下圣人也亦远矣， 而耻学于师。是故圣益圣，愚益愚。圣人之 所以为圣，愚人之所以为愚，其皆出于此 乎？ 爱其子，择师而教之；于其身也，则耻 师焉，惑矣！彼童子之师，授之书而习其句 读者，非吾所谓传其道、解其惑者也。句读 之不知，惑之不解，或师焉，或不焉，小学 而大遗，吾未见其明也。 巫医乐师百工之人，不耻相师。士大夫 之族，曰师、曰弟子云者，则群聚而笑之。5问之，则曰：“彼与彼，年相若也，道相似 也。位卑则足羞，官盛则近谀。”呜呼！师 道之不复，可知矣！巫医乐师百工之人，君 子不齿，今其智乃反不能及，其可怪也欤！ 圣人无常师。孔子师郯子、苌弘、师襄、 老聃。郯子之徒，其贤不及孔子。孔子曰： “三人行，则必有我师。”是故弟子不必不 如师，师不必贤于弟子，闻道有先后，术业 有专攻，如是而已。 李氏子蟠，年十七，好古文，六艺经传， 皆通习之，不拘于时，学于余。余嘉其能行 古道，作《师说》以贻之。 【译文】 译文 1 On Teachers Ancient scholars certainly had teachers. A teacher is one who passes on the truth, imparts knowledge and solves puzzles. Man is not born with knowledge. Who can deny that he has puzzles? These would remain unsolved, should one refuse to be instructed6by teachers. The men born before me surely know the truth before me, so I respect them as teachers, whereas those born after me may also know the truth before me, I likewise respect them as teachers. It is the truth that I endeavor to learn. Need I know beforehand whether my teacher was born earlier or later than I? Therefore, no distinction should be made between the noble and the humble or between the young and the old. Where lies the truth, there is a teacher. Alas, it is a long time since the admirable tone of respecting teachers ceased to pass on! How hard it would be to expect a man to be free of puzzle! Sages in old times outstripped by far the ordinary people. Nevertheless, they had teachers and asked them questions. Nowadays the multitude, though much inferior to sages, are ashamed of being instructed by teachers.7As a consequence, sages become more sage, and ignoramuses more ignorant. The wisdom of the former and the stupidity of the latter----are they not all caused by this? Loving parents may select teachers to instruct their children. But when it comes to themselves, they feel it a disgrace to be taught by them. How wrong they must be! The teachers of their children only show them how to read a book sentence by sentence, not to be mentioned in the same breath as those whom I refer to as passing on the truth and solving puzzles. For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. It is indeed learning the lesser but giving up the greater. I do not see its wisdom. Physicians, musicians and multifarious artisans are not ashamed of learning from each other. But among the gentlefolk the8talk about the teachers and pupils would invite laughter from a gathered company. When asked about the reason, they would say, “The one is equal to the other in age and knowledge.” To be instructed by a man of low social standing is regarded as a disgrace, and by a man of high official ranks as a flattery. Alas, it is only conceivable that the noble tone of respecting teachers is lost and hardly retrievable! Physicians, musicians and artisan are refused to be treated as equals by gentlefolks, yet these turn out to be less intelligent than those. Is it not strange? Sages have had no constant teachers. Confucius once learned from Tan Zi as well as from Chang Hong, Shi Xiang and Laozi, though Tan Zi and his like are not on a parity with him in wisdom. Confucius says: “Out of my two fellow-travellers one must be qualified to be my teacher.” Hence pupils are not necessarily inferior to9teachers, and teachers need not always be superior to pupils. Some may know the truth earlier or later than others and each has his own professional specialty----that is all! Li Pan, aged seventeen, is fond of ancient classical writings and has studied all the six arts and their commentaries. Not restrained by the current practice, he has learned from me. As I commend him for his being able to follow the old ways, I am writing this essay “On Teachers” for him. 译文 2 On Teachers Since ancient times, to learn all men must have teachers, who pass on the truth and dispel ignorance. As men are not born wise, who can be free from ignorance? But ignorant men do not find teachers, they remain ignorant for ever. Some teachers may be born before me and have learned10
I should therefore learn from them. Some may have been born after me, but learned I should also learn from them. As I seek the truth, I need not worry whether my teacher is my senior or junior. Whether he is noble or common, older or younger, whoever knows the truth can be a teacher. Alas, since men have long ceased learning from teachers it is hard not to be ignorant. The old sages were far superior to common men, yet they sought the truth from teachers. Most men of today are far below those sages, yet they think it shameful to learn. That is why sages become more sage, while fools more foolish. No doubt this is what makes some sages and others fools. A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. All a child’s teacher can do is give him a book and tell him how to read it sentence by11sentence. This is not the teacher I have in mind who can pass on the truth and dispel ignorance. If we want to learn to read but not to dispel ignorance, we are learning the lesser and giving up the greater, which is hardly intelligent. Physicians, musicians and artisans are not ashamed to learn from each other. But if one of the literati calls another man his teacher and himself pupil, people will flock to laugh at him. If you ask why, they will reply that the men are roughly equal in age and understanding. If one has a low social status, if one is a high official, it looks like flattery. Clearly, to learn from a teacher is old-fashioned. Physicians, musicians and artisans are despised by gentlemen, yet they seem to be more intelligent. Is this not strange? A sage has more than one teacher. Thus Confucius learned from Tan Zi, Chang Hong, Shi Xiang and Lao Dan. Men like12Tan Zi were inferior to Confucius, yet Confucius said, “Out of three men, there must be one who can teach me. ” So pupils are not necessarily inferior to their teachers, nor teachers better than their pupils. Some learn the truth earlier than others, and some have special skills----that is all. Li Pan, seventeen, is fond of ancient literature, and has studied the six arts, the classics and the commentaries, not confining himself to what is in vogue today. He has studied with me, and as I admire his respect for the old traditions I am writing this essay on teachers for him. 译文 3 On the Teacher In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine, impart professional knowledge, and resolve doubts. Since no one is born omniscient,13who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before me or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher. Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teachers as a disgrace. Thus, wise men14become wiser and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man. It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I don’t think it wise to learn from the teacher when one doesn’t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his “teacher” and himself his “student”, people will get together and invariably laugh at him. If15you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be a disgrace for him to call the other man “teacher”, if the other man’s social ra and it would be flattering if the other man’s social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people! The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi, Changhong, Shixiang, and Laodan, who were not as virtuous and talented as Confucius. Confucius said,”If three men are walking together, one of them is bound to be good enough to be my teacher.” A student is not necessarily inferior to his16teacher, nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other, or might be a master in his own special field. Pan, the son of Li’s family, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six jing and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him. IV 比较分析与译法 （1）《师说》全文 3.1 自然段落的划分 如王力所言（）：“现代文章 的书写格式，大致也是模仿西文的。”文章17分段也是如此， 因为古代汉语的篇章格式是 不分段的，所以王力又主张：“（现代）文 章除极短者外，必须分段。”古代汉语文章 的现代选本基本上都添加了标点并进行了 分段。就划分自然段落的目的而言，主要是 为了使文章的眉目清楚，结构显豁。由于汉 语典籍版本的差异， 同一作者的文章出现在 不同版本上时， 可能会产生标点或分段的差 异。就本单元的《师说》而言，所参考的 4 个版本也同样出现了标点和分段不一致的 现象。这里不准备细细比较标点的差异，仅 仅就分段而言：戴抗选本与罗经国选本的 《师说》都被分为 4 个相同的自然段，但是 断句以及标点符号不尽相同； 《古文鉴赏辞 典》上给出《师说》与外教社选本相同，都 为 7 个自然段， 但是断句以及标点符号也不 尽相同。 当我们对这样一些没有分段或者 分段不一致的典籍英译时候， 译者常常会根 据自己对原文的认知而有所变通。如译文 1 为 7 段，译文 2 为 6 段，译文 3 为 5 段。究 其原因， 是因为汉语自然段落的划分较为灵 活，同英语相比，有更大的随意性。但是，18不管怎么说，英语的段落有两个基本要求： （ 一 ） 有 较 为 明 确 的 中 心 思 想 （ Central Thought）或意群(Unit of Thought)；（二） 组成段落的句子之间须有恰当的连接。就 3 个译文的段落划分而言， 我个人倾向于译文 1。 （1） 古之学者必有师。 师者， 所以传道、 受业、解惑也。 译 文 1 Ancient scholars certainly had teachers. A teacher is one who passes on the truth, imparts knowledge and solves difficult problems. 译文 2 Since ancient times, to learn all men must have teachers, who pass on the truth and dispel ignorance. 译文 3 In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine, impart professional knowledge, and resolve doubts.193.2 不妥的合译 原文“传道”“授业”“解惑”为 3 个 概念：“道”，指儒家学说；“业”，指学 业、专业知识；“惑”，指疑难。译文 1、3 分别对应为 3 个概念：passes on the truth, imparts knowledge and solves puzzles 和 propagate the doctrine, impart professional knowledge, and resolve doubts；而译文 2 却 对 应 为 pass on the truth and dispel ignorance 这样两个概念，其中将“授业、 解惑”合译为一个 dispel ignorance，----译 文 2 的这种合译是不妥的，严重地影响了原 文信息的传达。原文是一篇议论文，是针对 当时的学者以从师为可耻而说的。文章中所 谓的“师”，不是指在学校里教课的老师， 而是指给社会上学业有成就的士人或学者 做老师，或给做官的当老师。唐朝的时候， 反对这样的老师，认为有人敢做这样的老 师，是狂人。只有韩愈不管这种风气，不怕 人家的耻笑，敢于做这样的老师。士人或学 者在道与业方面有惑，就必须请老师来解 惑。如果士人不从师学道或者在学道时有惑20而不解，那么士人在学道上怎么有成就呢？ 所以解惑是贯穿在传道授业之中的。韩愈之 所以要提出“解惑”，是因为他要驳斥当时 人以从师为可耻的错误认识。文章共有 8 处 出现了“惑”这个概念，可见这个概念的重 要，它与“道”“业”一起所构成的 3 个层 面，是对“师”的性质或功能的解释。可见， 译文 1、3 的直译更加符合原文信息。 （2） 人非生而知之者，孰能无惑？惑而 不从师，其为惑也，终不解矣。 译文 1 Man is not born with knowledge. Who can deny that he has puzzles? These would remain unsolved, should one refuse to be instructed by teachers. 译文 2 As men are not born wise, who can be free from ignorance? But ignorant men do not find teachers, they remain ignorant for ever. 译文 3 Since no one is born omniscient, who21can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. 3.3 选词：哲学的角度 原文 “生而知之” 一语， 《论语?季 出自 氏》：“孔子曰：生而知之者，上也。”意 思是说，生下来就有知识，懂道理的人，为 上等或最优秀。译文 1 以 knowledge 对应 “知”，而译文 2 则对应为 wise，译文 3 对 应为 omniscient。古汉语中的“知”是一个 多义词，但主要作为两个范畴内的意义使 用。第一个范畴内的意义是同源的，如作为 动词的“知道”“了解”等，和作为名词的 “知识”“知觉”等。第二个范畴的意义为 通假 “智” 《论语》 。 中有几十处提到 “知” ， 也涉及到上述两类范畴的意义。例如：“知 之为知之，不知为不知，是知也。”（2.17） “多见而识之，知之次也。”（7.28）“知 者不惑”（9.29）“君子不可小知而可大受 也，小人不可大受而可小知也。”（15.34） -----这些为“知”的第一类意义。“君子一22言以为知， 一言以为不知， 言不可不慎也。 ” （19.25）-----句中的“知”为“知”的第二 范畴的意义。译文 1、3 分别选用 knowledge/omniscient，是倾向于将“知” 理解为第一范畴意义，译文 2 使用 wise 一 词，是倾向于“知”的第二范畴意义。从孔 子有关“知”的思想以及韩愈借用孔子哲学 思想和所要表达的意思来看，我认为选用 knowledge/omniscient，比使用 wise 一词更 为恰当：另外，从篇章的主题来看，韩愈在 这里借用孔子的“知”，也主要是相对从师 或 求 学 而 言 。 不 过 就 knowledge 与 omniscient 这两个词而言，omniscient 比 knowledge 更为合适， 其意思是： all- knowing everything 无 所 不 知 的 。 （ 见 Longman 词典） 综合 3 个译文，建议译文 修改为： As men are not born with omniscience, who can be free from puzzles? These puzzles would remain unsolved, should one refuse to be instructed by teachers.23（3） 吾师道也，夫庸知其年之先后生于 吾乎？ 译文 1 It is the truth that I endeavor to learn. Must I know beforehand whether my teacher was born earlier or later than I? 译文 2 As I seek the truth, I need not worry whether my teacher is my senior or junior. 译文 3 Since what I desire to learn is the doctrine, why should I care whether he was born before me or after me? 3.4 设问与 Rhetorical Question 汉语设问和英语 rhetorical question, 都是故意掀起语言的波澜，使语势起伏不 平、跌宕有力的修辞方法，无论在形式上作 用上都是一致的。这种修辞方法的形式一般 分提问、反诘、提问兼反诘三种：（一）提 问：此类设问的特点是自问自答，目的是引 人注意下文，设问只是导出中心的引子。 （二） 反诘： 故意发出无疑之问， 不作回答，24让对方或读者自己体会明了其含义。（三） 提问兼反诘：用反诘来回答提问的一种设问 法。原文“夫庸知其年之先后生于吾乎？” 一句设问，其中“夫”为语助词；“庸”为 副词，意思是“岂”“哪”；“乎”为语气 词，表示疑问或反诘。这个设问句是接着前 面一个陈述句而来的，是一个令人无言以 对、无法回答的问句，虽然为问句，但是比 正面陈述更加有力。翻译成现代汉语的意思 是：“因为我是向他学习道理，难道还用得 着问他是先于我出生还是后于我出生 吗？”这类的设问也被称为“反问”，(英 语中又被称为 Erotema）如句[244]。所以， 原文设问句的形式是可以保留的， 如译文 1、 3。综合 3 个译文，建议译文修改为[245]： If Winter comes, can Spring be far behind? (P.B.Shelley) As I seek the truth, why should I care whether he was born before me or after me? （4） 是故无贵无贱，无长无少，道之所25存，师之所存也。 译文 1 Therefore, no distinction should be made between the noble and the humble or between the young and the old. Where there lies the truth, there is a teacher. 译文 2 Whether he is noble or common, older or younger, whoever knows the truth can be a teacher. 译 文 3 Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher. 3.5 对偶与 Antithesis 汉语的对偶与英语的 Antithesis，经常 被同时提起，因为两者存在着部分对应的现 象或共性特征，虽然在多数情况下两者并不 对应或有各自的鲜明个性。对偶与 Antithesis 的对应现象或共性特征表现为： 结构上平行对称、句法相似、语义关系相反26或相衬；从美学的角度来看，对偶讲究给人 一种听觉或视觉的美感。但是两者比较起 来，汉语对偶更注重形式上的对称美，语义 关系上的要求比较宽，既可以相反，也可以 相关或相承；而英语 Antithesis 对形式要求 相对不严，更注重的倒是语义关系的正反对 照。（李国南.3）请分析下面 英语 Antithesis： More haste, less speed.(Proverb) A bird in the hand is worth two birds in the bush. We want deeds, not words! Crafty men contemn studies, simple men admire them, a ?(F.Bacon,Of Studies) You can fool all the people some of the time, and some of the people all the time, but you can not fool all the people all the time.(A.Lincoln, Speech at Clinton) 原文由两个对偶句组成：其中“贵”对 “贱”， “长”对“少”----语义相反； “道”27对 “师” -----语义相承； “无??无??” 结构 对 “无??无??”“??之所存” “?? ， 对 之所存”。对偶句是中国语言文字所特有的 技巧。早在六朝时期，骈文就是词句整齐对 偶的文体。到了唐代，汉语对偶就发展到了 相当高的水平。 韩愈为唐宋 8 大散文家之一， 文章中自然多使用对偶，《师说》中也是如 此。所以翻译《师说》时应该注意到文章中 的对偶句，遇到对偶句时应该尽量运用 Antithesis 去对应。就“是故”一句中的对 偶而言，3 个译文都有所注意。但是相比之 下文，译文 1、3 处理得比较好。如译文 1 的 noble 对 humble 产生了韵律/听觉美； 两 个结构划一的 between ?and?很有视觉 美；句式 Where lies ?, there is?也使用了 仿句----即模仿成语 Where there’s a will, there’s a way----的手段。译文 3 的 high or low in position, young or old in age，以及 Where there is ?, there is?的仿句使用。 总 之，译文 1、3 使用的手段都比较好地体现 了原文的风格或美学追求。 这里除了建议 译文 1、3 将 young and old 调整为 old and28young 之外，另外从仿句的真实性考虑，也 建议译文 1、3 将 Where lies (or is )?, there is ?调整为 Where there’s ?, there’s ?。 综 合起来，建议译文修改为： Therefore, it does not matter whether a person is high or low, old or young. Where there is a truth, there is a teacher. （5） 嗟乎，师道之不传也久矣，欲人之 无惑也难矣。 译文 1 Alas, it is a long time since the admirable tone of respecting teachers ceased to pass on! How hard it would be to expect a man to be free of puzzle! 译文 2 Alas, since men have long ceased learning from teachers it is hard not to be ignorant. 译文 3 Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without doubts at all.293.6 顺译：SVOC 主语从句句 古代汉语的文章多使用短句，很少使用 长句。不过韩愈的《师说》在以短句为主的 行文中兼用了好几个长句，显出了行文的灵 活与变化，增加了文章的气势。所以，我们 在翻译《师说》时不可以忽视这个现象。原 句可以理解为一个 SVOC 主语从句句， S 即 为名词从句“师道之不传也久矣”，V 为使 役动词“欲”，O 为名词短语“人之无惑”， C 为形容词“难”。主语从句句自古代汉语 以来就普遍使用，但是 SVOC 主语从句句 ----相对于其它句型的主语从句句来说----比 较少见，原因很可能是它涉及到的成分太 多、句子太长，超越了一般人的掌握范围或 者说一般人都不太容易驾御这种句子。直到 现今， SVOC 主语从句句仍然是见次率比较 低的句子，只能偶尔欣赏到，如： 金线万条，透射云际，使人领受到最后 的恩惠。（孙福熙《红海上的一幕》） 相对于其它名词性从句，英语主语从句 句的使用频率也要低一些，尽管它同样很有30历史。使用低的原因，很可能是由从属连词 that 或 wh-word 引导的从句在句中作主语 部分的长度显得很过分，会使句子给人产生 失横的感觉。为了避免因主语从句过长而使 句子头重脚轻或使谓语动词失控，早期现代 英语常用代词 that/this 或 there 后置于主语 从句----这一点与汉语主语从句句中用代词 后置并复指主语从句的用法是一样的。不 过，英语代词 that/this 或 there 在主语从句 句中复指的功能现在已经弱化了许多，现在 更常见的形式是用代词 it 置于句首， 来指代 后置的主语从句。请分析这样一个例句： It gave me a terrible turn when I thought so. (Charles Dickens: Great Expectation) 我这样想着，这可怕的想象使我毛骨悚 然。 该句是个 SVoO 主语从句句， 主语是 when I thought so 这个句字，谓语动词是个双宾动 词 gave， 意思是 to have (an effect) on (somebody); cause to experience, me 为间 接宾语，a terrible turn 是直接宾语，turn31在这里是 shock 的意思，it 为形式主语。如 果不用形式主语， 那么原句可以写为： When I thought so gave me a terrible turn。因此， 根据以上对于汉英主语从句句的比较，我在 建议用 SVOC 主语从句修改译文的同时， 我 们便有了以下两组共 4 种都可以接受的修改 译文： A：Alas, the long-neglected tradition of respecting teachers makes it hard for a man to be free from puzzles. B: Alas, it makes it hard for a man to be free from puzzles that the tradition of respecting teachers has long ceased passing on. C: Alas it makes it hard for a man to be free from puzzles when the tradition of respecting teachers has long ceased passing on. （6） 古之圣人，其出人也远矣，犹且从 师而问焉；今之众人，其下圣人也亦 远矣，而耻学于师。32译文 1 Sages in old times outstripped by far the ordinary people. Nevertheless, they had teachers and asked them questions. Nowadays the multitude, though much inferior to sages, are ashamed of being instructed by teachers. 译文 2 The old sages were far superior to common men, yet they sought the truth from teachers. Most men of today are far below those sages, yet they think it shameful to learn. 译文 3 Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teachers as a disgrace. 3.7 排比与 Parallelism（I） 汉语的排比与英语的 Parallelism，都属于 修辞格范畴，它们无论在结构形式还是在 语义关系方面，都颇为相似。排比与 Parallelism，其基本特征都是指结构相同、33意义并重、语气一致的词组或句子排列成 串，目的在于加强语势，提高表达效果。 汉英排比可以用逗号、句号或分号结句。 这里举几个英语方面的例句。以分号结句 的排比句，句子可以是省略句。 Go back to Mississippi. Go back to A go back to South C go back to G go back to L go back to the slums and ghettoes of our northern cities knowing that somehow this situation can and will be changed.(Martin Luther King: Speech to a Unique Audience) History, by apprizing them of the past, will enable them it will avail them of the experience of other tim it will qualify them to know ambition under every di and knowing it , to defeat its views.(T. Jefferson, Education for Democracy)34When compelled to rise they would sometimes circle round and round and over the pond at a considerable height, form which they could easily see to other ponds and the rivers, like bl and when I thought they had gone off thither long since, they would settle down by a slanting flight of a quarter of a mile on to a distant part but what beside safety they got by sailing in the middle of Walden I do not know, unless they love its water for the same reason that I do.(H.D. Thoreau, Brute Neighbors) 《师说》一文使用不少排比，而且由常常是 “排比+对偶”的形式，使文章显得很有气 势，如“古之圣人，其出人也远矣，犹且从 师而问焉”与“今之众人，其下圣人也亦远 矣，而耻学于师”这个句群，就是排比+对 偶， 翻译时应该尽量考虑到句子中的这些35修辞性成分。综合 3 个译文，建议将译文修 改为： The old sages, though much superior to the ordinary people, had teachers and
the multitude today, though much inferior to those sages, think it shameful to be instructed by teachers. （7） 是故圣益圣，愚益愚。 译 文 1 As a consequence, sages become more of sage, and ignoramuses more ignorant. 译文 2 That is why sages become more of sage, while fools more foolish. 译文 3 Thus, wise men become wiser and unlearned men become more foolish. 3.8 变通：转换（名词→形容词） 原文“圣益圣，愚益愚”是对偶，即以 “圣”对“愚”；句中的第一个“圣”和第 一个“愚”都是名词，而第二个“圣”和第 二个“愚”是形容词，这种以前在汉语中被36称为活用的词性转换具有很强的修辞意义 -----在这里是因为对偶。3 个译文都注意到 了这一点， 而且也都作了部分的处理。 “圣 如 益圣”一句，3 个译文都处理得比较好，尤 其是译文 1、2 的 sages become more sage， ----其中的第一个 sage 为名词，第二个 sage 为形容词。但是“愚益愚”一句的对应，3 个译文都不是太理想。相比之下，译文 2 提 供了一个更为可取思路。不过，根据 Longman 词典、《英汉大词典》和《英汉 词海》，我们得知：fool 一词，除了可以作 名词、动词之外，可以作形容词，意思仍然 是： foolish 或 silly 或 stupid， 如：a fool idea/ his fool idea of rewriting the books of authors(Bennett Cerf)/ the dog was barking his fool head off。很显然，fool 的形容词用 法是从 fool 的名词用法转换而来的， 虽然多 用于美国口语之中，但是这里出于修辞的考 虑，可以借用。因此建议译文修改为： As a consequence, sages become more of a sage, while fools more fool.37（8） 爱其子，择师而教之；于其身也， 则耻师焉，惑矣！ 译文 1 Loving parents may select teachers to instruct their children. But when it comes to themselves, they feel it a disgrace to be taught by them. How wrong they must be! 译文 2 A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. 译文 3 It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. 3.9 变通：叙事与表态 一般说来，句中若有叙事部分和表态部 分，英语常常是表态部分（判断、结论等） 在前，叙事部分（事实、描写等）在后，即 先总提后分述，或先讲结果后追叙过去，汉38语的顺序往往相反；句中若有长短部分，英 语常常是先短后长，即头轻脚重 （end-weight），汉语的顺序则往往相反。 原文的“惑”是表态部分，语言单位很短， 位于较长的叙事“爱其子，择师而教之；于 其身也，则耻师焉”部分之后；如果是在英 语中，类似“惑”的短结构的表态部分总是 位于长结构的叙事部分之前。如： It is easy to see what weight can be overcome and what thrust is necessary to maintain flight.要知道应该抵消多大重力 并需要多大推力才能保持飞行，这很容易。 译文 1、2 顺译原文叙事与表态语序，虽然 意思也是清楚的， 但是由于句式太散----尤 其是译文 1----而影响了原文叙事与表态在 语义上的紧密度。基于这种考虑和语篇句式 的多样性，我认为译文 3 的变通更为可取一 些。 所以，建议按照译文 3 所采用的“表 态+叙事”方式来重组译文： It is entirely absurd that a man who loves his son may choose a teacher for him but feels it a disgrace to find one for himself.39（9） 彼童子之师，授之书，而习其句读 者，非吾所谓传其道、解其惑者也。 译文 1 The teachers of their children only show them how to read a book sentence by sentence, not to be mentioned in the same breath as those whom I refer to as passing on the truth and solving puzzles. 译文 2 All a child’s teacher can do is give him a book and tell him how to read it sentence by sentence. This is not the teacher I have in mind who can pass on the truth and dispel ignorance. 译文 3 The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. 3.10 顺译：SC 复句 原 文 可 以 理 解 为 一 个 变 式 SC 复 句40（Complex Sentence），其中被省略去了的 V 为“是”系动词。句中使用了两个助词 “者” 其语法功能是将其前面部分名词化， ， 其语义是“??的人”。第一个“者”部分 可以从语法化的角度理解为 S 部分， 第二个 “者” 部分可以从语法化的角度理解为 C 部 分。 因为 S 与 C 各自都有一个定语从句在修 饰，所以这个句子是一个复句。句末助词 “也”，也从语法化的角度起着一个结构 C 成分的作用。这一类由“者??也”构成的 变式 SC 在古代汉语中是常见的。如： 廉颇者，赵之良将也。（《史记?廉蔺 列传》） 从语义逻辑来考虑，SC 句是古代汉语思维 逻辑不够严密与发达的表现。“是”作为系 动词起于先秦，但是使用并不普遍，汉代以 后受佛经翻译语言的影响，“是”才比较多 地作为系动词。如： 问今是何世，乃不知有汉，无论魏晋。 （《桃花源记》） 系动词“是”字句的普及，是到了现代汉语 时期在英语翻译语言的影响下才完成。林汝41昌（1994）称这是汉语语言发展中的一大进 步。英译时，汉语变式 SC 句基本上都可以 顺译为 SVC 句。原文是一个 SC 复句， 因 为 S 和 C 部分各自都含有一个定语从句， 因 而句子单位显得比较长。在 3 个译文中，译 文 1、2 倾向于以上这种理解，并且也都注 意到了以 SVC 对应原文 S（V）C 句。但是 译文 1、2 对于两个“者”字部分的定语从 句处理，翻译语言结构不够严谨，太松散， 因而缺乏与原文一致的气势，尤其是译文 2-----请注意：以复句形式出现的长句是《师 说》的一大语言特征；另外，在译文中“多 用长句”也是将各部分之间的复杂关系有机 地连结成为一个整体有效手段之一。（单其 昌.） 译文 3 从并列句的角度来解读原文，并以一 个非限制性定语从句来处理后一分句。很显 然，译文 3 的理解与表达偏离了原文语义信 息。综合以上分析，建议原文“定语从句+ 者，非+定语从句+者也”结构，在译文中可 以对应为包含有两个定语从句的长句 The teachers who…are not the same ones as…，42原文第一个“者”的定语从句由 who 引出， 第二“者”的定语从由 the same ones as 引 出。因此建议译文修改为： The teachers who can only show the chidren how to read a book sentence by sentence are not the same ones as those I have in mind who can pass on the truth and solve puzzles. （10） 句读之不知， 惑之不解， 或师焉， 或不焉，小学而大遗，吾未见其明也。 译文 1 For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. It is indeed learning the lesser but giving up the greater. I do not see its wisdom. 译文 2 If we want to learn to read but not to dispel ignorance, we are learning the lesser and giving up the greater, which is hardly intelligent.43译文 3 I don’t think it wise to learn from the teacher when one doesn’t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. 3.11 变通：重构 刘宓庆认为，“重构”（Recasting）是 解决语序及表达层次障碍的最彻底的变通 手段，也是保证的语可读的最佳手段，显然 最便于发挥译文的优势。重构要求较高的技 能和技巧水平，要求译者对整个长句或语段 作严谨的分析、综合，然后统揽全局作符合 译语表现法的语句、语段安排。对照原文， 我们会发现 3 个译文都在一定程度上采取了 重构手段，其中以译文 3 对原文句际关系的 重构最能够再现原貌。为了说明问题，我们 先对原文作一个简要分析。就原文语段而 言，“吾未见其明也”一句，是整个语段的 中心句，因为这个句子所表达的是作者根据 前面阐述而推导出的一个观点。（根据外教 社的选本和《古文鉴赏辞典》，“或不焉”44之后为逗号而不是句号----这个标点仍然很 有意义，因为这个标点直接涉及到对句际关 系的理解以及翻译语言的表达。 根据原文， ） 其观点推导的过程为：一种情况是不知句 读，一种情况是有疑难问题不能解决；不知 句读的时候去从师，而有疑难问题不能解决 的时候却又不从师，这就是学了小的丢了大 的，我不认为这是一种聪明的做法。比较 3 个译文，译文 1、3 相对更贴近原文一些， 而译文 2 不仅存在对原文理解的偏差（如对 “句读之不知， 惑之不解， 或师焉， 或不焉” 一句的理解就有偏差），也没有抓住语段的 中心句（如把原文语段的中心句“吾未见其 明也”，处理为从句）。译文 1、3 不存在 这些问题， 只是译文 1 不如译文 3 重构得 “彻 底”。根据以上分析，我个人倾向于译文 3， 或者在译文 1 的基础上再使用关系代词 as 一词来重构整个语段，如句[266]或[267]， 这个 as 代指“句读之不知，惑之不解，或 师焉，或不焉”整个概念；同时，作为从句 中的主语，这个 as 又成为“小学而大遗” 的叙述对象，并且 as 本身又含有“因为”45的意思。（注：英语 as 的用法复杂而又灵 活，请参见刘重德编著《英语 AS 的用法研 究》一书）这种重构不仅使得原文语段在语 义上有了紧密的内在联系，也使得译文在句 法上形成了一个整体----这个整体是相对于 译文 1 还缺乏整体性而言的。至于说 as-clause，它既可以前置于主句，也可以后 置于主句。 For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. As is indeed learning the lesser but giving up the greater, I do not see its wisdom. For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. I do not see its wisdom, as is indeed learning the lesser but giving up the greater. （11） 问之，则曰： “彼与彼年相若也，46道相似也。 位卑则足羞， 官盛则近谀。 ” 译文 1 When asked about the reason, they would say, “The one is equal to the other in age and knowledge.” To be instructed by a man of low social standing is regarded as a disgrace, and by a man of high official ranks as a flattery. 译文 2 If you ask why, they will reply that the men are roughly equal in age and understanding. If one has a low social status, if one is a high official, it looks like flattery. 译 文 3 If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be disgracing for him to call the other man “teacher”, if the other man’s social ra and it would be flattering if the other man’s social rank is higher.473.12 句群的划分 如我们所知， 古代汉语没有使用系统意 义上的标点符号， 因此古代汉语文章的现代 版本必须添加标点符号以便于读者理解。 同 时， 这些现代版本的古代汉语文章也为翻译 提供了对原著理解上的方便。但是，有时因 为对原著不同理解而产生的不同版本， 对翻 译也有一些影响。如原文是一个问答句，译 文 1、3 所依据的选本标点为间接引语句， 译文 2 所依据的选本标点为直接引语句。 有 意思的是：译文 1 将间接引语转换为（部分 的）直接引语，即将“彼与彼年相若也，道 相似也”转换为“曰”的直接引语，而“位 卑则足羞，官盛则近谀”则没有被包括在直 接引语或“曰”的管辖之内；而译文 2 却将 直接引语转换为间接引语。 这两个译文反映 出两个问题：（一）既然是问答句，译文最 好转换为直接引语句，如译文 1。（二）从 句群的角度来看，原文“彼与彼年相若也， 道相似也。位卑则足羞，官盛则近谀”是一 个句群， 应该属于 “曰” 的管辖范围。 所以， 译文 1、2 在句群划分上存在不妥，不如译48文 3。什么是句群？如黄伯荣、廖序东 （下.7）所解释的那样，句群 也叫句组， 它是由前后共同表示一个中心意 思的几个句子组成的。句群的类型包括并 列、顺承、解说、递进、选择、转折、因果、 目的、假设、条件等 10 种。划分句群的目 的主要是为了研究句群里句子的组合、 聚合 规律以及语用价值。 （12） 呜呼！师道之不复，可知矣！巫 医乐师百工之人，君子不齿，今其智 乃反不能及，其可怪也欤！ 译文 1 Alas, it is only conceivable that the noble tone of respecting teachers is lost and hardly retrievable! Physicians, musicians and artisans are refused to be treated as equals by gentlefolks, yet these turn out to be less intelligent than those. Is it not strange? 译文 2 Clearly, to learn from a teacher is49old-fashioned. Physicians, musicians and artisans are despised by gentlemen, yet they seem to be more intelligent. Is this not strange? 译文 3 Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are dispised by the gentlemen. How strange it is that gentlemen are less wise than these people! 3.13 变通：代词 原文 “其智乃反不能及” 中的代词 “其” 指代的是“君子”，动词“不能及”后面承 前省略去了宾语“巫医乐师百工之人”。译 文 1 使用了代词 these/those 分别指代先行词 （Antecedent）“君子”和“巫医乐师百工 之人”；译文 2 承前使用了一个代词 they 来指代“巫医乐师百工之人”。两个译文中 的代词使用都存在可以商榷的地方：（一） 译文 1 中的 these/those 是相对于单数指示代 词 this/that 的复数形式， 所指代的名词容易 使读者产生两种理解。第一种理解是 these50指代前面提到的 physicians, musicians and artisan ， 而 those 指 代 前 面 刚 刚 提 到 的 gentlefolks----这种理解当然不是译者的意 图。但是根据英语语法规则，前面刚刚提到 的东西，英语中常用 that/those 表示。（张 道真.1992： 80） 所以如果读者产生这种理解 也是可以的，但是却与原文语义相背。第二 种理解是 these 指代离它近的 gentlefolks， 而 those 指 代 离 它 比 较 远 的 physicians, musicians and artisan----这种理解当然是译 者的意图，但是这种用法违背了前面提到的 英语 that/those 的用法规则 。（二）译文 2 中的 they 离它所代替的名词 physicians, musicians and artisans 太远，因为中间有 gentlemen，容易使读者不知道 they 是指代 离 它 近 的 gentlemen ， 还 是 离 它 远 的 physicians, musicians and artisans。如单其 昌（1992：36）提示的那样，代词不要离其 所代替的名词太远。如果太远，就容易使句 子含糊不清或令人费解。也许是因为考虑到 了这一点，译文 3 在 How strange it is that gentlemen are less wise than these people 一51句中，将原文代词结构变通为名词结构： gentlemen 和 these people。 这种变通使得翻 译语言的表意清楚多了。（13） 圣人无常师。 孔子师郯子、 苌弘、 师襄、老聃。郯子之徒，其贤不及孔 子。 孔子曰： “三人行， 则必有我师。 ” 译文 1 Sages have had no constant teachers. Confucius once learned from Tan Zi as well as from Chang Hong, Shi Xiang and Laozi, though Tan Zi and his like are not on parity with him in wisdom. Confucius says: “Out of my two fellow-travellers one must be qualified to be my teacher.” 译文 2 A sage has more than one teacher. Thus Confucius learned from Tan Zi, Chang Hong, Shi Xiang and Lao Dan. Men like Tan Zi were inferior to Confucius, yet Confucius said,52“Out of three men, there must be one who can teach me.” 译 文 3 The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi, Changhong, Shixiang, and Laodan, who were not as virtuous and talented as Confucius. Confucius said,” If three men are walking together, one of them is bound to be good enough to be my teacher.” 3.14 直译：数字的模糊性 模糊语言学认为，语言的非精确性，即 模糊性是语言的本质属性之一。语言的模糊 性反映了思维的模糊性，也就是说模糊性是 人类思维的共同特点，这对中国人和外国 人，东方人和西方人来说都是一样的。语言 的模糊性主要是表现在语义的模糊性上面。 如伍铁平（）指出的那样，语言 的模糊性有它特殊的表义、修辞功能；有时 过分的精确会使文采丧失殆尽。数词的模糊 性，是语言模糊性的典型例子，根据伍铁平 （4；171-173）的研究，汉语53数词的模糊性已经很有历史了，这些源于数 词的模糊词可以分为两类，一类是一开始就 表示模糊概念的词，如[268]，其中的“五” “七” “八” “九” “十”，只是表示 多、高或程度之甚，原本没有精确涵义； “百” “千” “万”都是模糊词，只是比 喻其数量之多，并非精确地指一百、一千或 一万。一类是从本义的精确词逐渐演变成的 模糊词，如[269]。 五风十雨/七上八下/九牛一毛/九霄云外 /百年大计/百依百顺/百炼成钢/ 千方百计/千古绝唱/万无一失 三寸不烂之舌（其中“三寸”是从精确词 转变为模糊词，因为舌头不可能准 确到恰好是三寸长） /五官端正 （是 表示长相端正的模糊含义，其中的 “五官”完全是一种模糊表达法。 很少过问它的精确含义，即究竟是 哪五官）/五谷丰登（泛指一切农 作物的丰收，虽然“五谷”最普通 的解释是指稻、黍、稷、麦、谷） /五彩缤纷（泛指颜色多，并不限54于它原指的青、黄、赤、白、黑这 样五种精确的概念）/六亲不认 （“六亲”是一个模糊词，泛指一 切亲属）/株连九族（株连了很多 亲属） 在汉语数词表示模糊语义的时候，尤其要注 意“三”（参见 11.16）。如伍铁平指出 （），汉语中的“三”不用来表 示精确数目，而表示模糊概念，这在甲骨文 中的字形中已有反映。如甲骨文用ㄨ表示 手，即只用三个手指意指有五个手指的手。 这自然同甲骨文刻画困难，图形力求简单有 关。三木为“森”，三人为“众”；其中的 “三”都是表示模糊语义：“众多”。英语 中也同样存在精确的数词表达模糊语义的 现象， 除了请参见 11.16 一节中的有关例句 之外，这里请参考另外两个例子： couple of days（其中 couple 指“一对” “一双”“夫妇”，表达的是精确 的概念，但是在这里表达的是模糊 概念“在两三天之内”） one sheet in wind（字面意思是“风中一55床被单”，指“微醉”）/three sheet in the wind（字面意思是“风中的三 床被单” 指 ， “烂醉如泥， 酩酊大醉” ； 其中的 “一” “三” 都变成了模糊词， 用来表示不同程度， 其它词的原义也 都消失了) 根据以上比较分析， 我们认为原文 “三人行， 则必有我师”一句中的数词“三”，可以看 作是一个模糊限制词，并不表达一个精确的 概念，而是一个模糊概念，可以看成是数词 的虚指或比喻性说法。译文 1 对应为 Out of my two fellow-travellers one must be qualified to be my teacher， 将数词“三” 理解并表达为一个精确概念，out of my two fellow-travellers 已经精确到 “除我之外的另 外两个人，即包括我在内的三个人”，这种 精确的概念似乎与原文语义不合。另外，我 们也参考了《论语》的其它 3 个英译本，情 况是：其中两个将“三”直译为 three，一 个意译为模糊概念 several。如： A: When three persons walk together, one of them can surely be my56teacher.（Tr.丘文明等，1997） B: Even when walking in a party of no more than three I can always be certain of learning from those I am with.（Tr.Arthur Waley，1998） C: Whenever walking in a company of several persons, there among them must be someone worth my learning from. （Tr. 老安，1998） 建议直译， 如译文 2、 或句[272a]、 3， [272b]。 句[272c]中的 several 一词， 虽然表达了原文 “三”的意思，但是丢失了原文“三”的修 辞风格。 （14） 是故弟子不必不如师，师不必贤 于弟子， 译文 1 Hence pupils are not necessarily inferior to teachers, and teachers need not always be superior to pupils. 译文 2 So pupils are not necessarily inferior to their teachers, nor teachers better57than their pupils. 译文 3 A student is not necessarily inferior to his teacher, nor does a teacher necessarily be more virtuous and talented than his student. 3.15 风格：助动词 need 原文对称性使用了两个“不必”结构。 这两个“不必”结构很重要，它们不仅美化 了原句的节奏，而且更重要的是反映了作者 一个至今还远没有被人们普遍重视的很深 刻的思想。这个“必”字，在汉语中被视为 副词，意思是“必须，一定要” （参见史东， 1985：18），“不必”也就是“不一定”的 意思。英语中与这个“必”基本对应的助动 词有 be to、have to、must、need 等；副词 有 necessarily；动词有 need。 从以下两个 方面来看，3 个译文对这个“（不）必”的 表达有值得商榷的地方。（一）原文的对称 性结构是重要的风格特征之一，因此译文应 该尽力反映，因为“句子中类似的成分、思 想应安排在类似的语法形式里，这样不仅使58译文清楚，而且念起来也上口。” （单其昌， ）但是 3 个译文在这个方面都有 欠缺： 译文 1 为?are not necessarily ? need not always be ? ； 译 文 2 为 ?are not necessarily ?, nor ? better than；译文 3 为 ?is not necessarily?, nor does ? necessarily be?。 而且译文 3 的 nor does ? necessarily be?还是一个错误的结构，因为 结构中的 does 与 be 无法形成一个一致的语 法范畴。如 Longman 词典 nor 词条给出的 正确例句：The meal didn’t cost much, nor was it very good(=and it was not very good). 所以从语法的正确性来看，译文 3 的正确表 达 应 该 是 ： A student is not necessarily inferior to his teacher, nor is a teacher necessarily more virtuous and talented than his student(=and a teacher is not necessarily more virtuous and talented than his student). （二） 选用动词或助动词或情态动 词比选用副词来表达原文“必”的语义会更 加有力。 译文 1 选用副词 necessarily 和助动 词 need 各一个；译文 2、3 全部选用副词59necessarily。 因此，我们建议根据以上两点 分析而选用表示“不一定”的助动词结构 need not be（张道真、温志达.上.） 来保持原文风格。综合起来，译文可以修改 为： [273]Hence pupils need not be inferior to teachers, nor need teachers always be superior to pupils. （15） 李氏子蟠，年十七，好古文，六 艺经传，皆通习之，不拘于时，学于 余。余嘉其能行古道，作《师说》以 贻之。 译文 1 Li Pan, aged seventeen, is fond of ancient classical writings and have studied all the six arts and their commentaries. Not restrained by the current practice, he has learned from me. As I commend him for his being able to follow the old ways, I am writing this essay “On Teachers” for him.60译文 2 Li Pan, seventeen, is fond of ancient literature, and has studied the six arts, the classics and the commentaries, not confining himself to what is in vogue today. He has studied with me, and as I admire his respect for the old traditions I am writing this essay on teachers for him. 译文 3 Pan, the son of Li’s family, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six jing and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him. 3.16 原文断句与译文断句 断句，对于如何理解原文和如何再现译 文都非常重要。就理解原文而言，古代汉语61文本中的断句问题显得更加突出，因为古代 文献的现代选本都往往有着不同的断句。如 原文一句，译文 1、3 选本将“皆通习之” 之后标点为逗号， 译文 2 选本在 “皆通习之” 之后标点为句号。标点不同意味着断句不 同。同理，3 个译文也同样存在着基于对原 文不同理解的不同断句。如译文 1、3 将第 一层句义断为 “李氏子蟠， 年十七， 好古文， 六艺经传，皆通习之，” 而“不拘于时， 学于余”为第二层句义。译文 2 将第一层句 义断为“李氏子蟠，年十七，好古文，六艺 经传，皆通习之，不拘于时”，而“学于余” 为第二层句义。我们倾向于译文 1、3 的断 句，这是因为：“不拘于时”与“学于余” 之间完全构成因果语义， 十七岁的李蟠， 即： 因为没有受到时代风气的不良影响，不以从 师为耻，所以择我为师。不过建议译文综合 性修改为： Li Pan, seventeen, is fond of ancient literature, and has studied all the six arts, and their commentaries. Not confining himself to what is in vogue today, he has62studied with me, and as I admire his respect for the old traditions I am writing this essay “On Teachers” for him. Let’s look at the following: 为 学 天下事有难易乎？为之，则难者亦易 矣；不为则易者亦难矣。人之为学，有难易 乎？学 之，则难者亦易矣；不学，则易者 亦难矣。 蜀之鄙有二僧：其一穷，其一富。贫者 语于富者曰：“吾欲之南海，何如？” 富者曰：“子何恃而往？” 曰：“吾一瓶一钵足矣。” 富者曰：“吾 数年来欲买舟下，犹未 能也。子何恃而往！” 越明年，贫者自南海还，以告富者，富 者有惭色。 西蜀之去南海，不知几千里也。僧富者 不能至，而贫者至焉。人之立志，顾不入蜀 鄙之僧哉！63On Learning There is nothing difficult for us to do in the world. If we do it, the difficul if we don’t, the easy thing will be difficult. There is nothing difficult for us to learn. If we learn it, the difficul if we don’t, the easy thing will be difficult. There lived two monks in the western frontier of Szechuan, one poor and the other rich. One day the poor monk said to the rich one. “I want to go to Nanhai, what do you think of it?” “On what do you depend for going there?” asked the rich monk. “A bottle and a basin will suffice me,” answered the other. “Well, I’ve been meaning to go there by boat for many years, but failed. How could you go without any support?”64One year later, the poor monk returned from Nanhai, and told his story to the rich one, who was ashamed to hear it. It is thousand miles away from the western frontier of Szechuan to Nanhai. The rich monk failed to go, but the poor one succeeded. Couldn’t we make up our minds to do something as the poor monk of the western frontier of Szechuan did?65
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