中石油職稱英語閱讀講解：To Be Content with One's Lot
這是一篇關(guān)于中國人的“樂天知命”的觀念的文章，后面附有翻譯和練習(xí)題，歡迎大家閱讀。
To Be Content with One's Lot
(be content with 以…為滿足;lot n. 命運(yùn))
1. Peter Hessler described two lifestyles and asked his Chinese students to choose the one they preferred, either a very long yet ultimately average and uneventful life, or a very exciting, fan-filled life that only lasted 24 years. Almost all of his 20 something year old students chose the first option. This surprised Peter because, from his experience with American youths, he was sure the Americans wouldn't have chosen a long, uneventful life.
1、彼得•赫斯勒(簡稱PH)請他的中國學(xué)生在以下兩種生活方式(two lifestyles)中選擇其一(they preferred定語從句，修飾the one;prefer vi. 喜歡;ask sb. to do sth. 要求某人做某事)：一種是平庸卻長壽(uneventful adj. 平凡的)，另一種是只能活24年(that only lasted 24 years)卻享樂無比。那些20歲左右(something adj. 大約，沒想到還有這個意思，所以要特別注意)的學(xué)生們幾乎都選擇了第一種生活。彼得十分驚訝，在他看來美國青年并不會如此一致地選擇平庸但長壽的生活(可譯為：這令彼得十分驚訝，因?yàn)橐运麑γ绹嗄甑慕?jīng)驗(yàn)，他認(rèn)定他們不會選擇平庸但長壽的生活)。
2. The Chinese traditionally think (that) an uneventful, but long life is better than a short life fall of fan and adventure. There's even an idiom for the traditional Chinese attitude, "A good death is worse than a lazy life." This saying reveals a deeply ingrained sense of optimism and acceptance of fate. It's nothing at all like the Western idea of heroes made through tragedy.
2、無聊無趣(平凡的)但天長地久地活下去，好過(is better than)冒生命之險(xiǎn)求得享樂的短命，這似乎是中國傳統(tǒng)的價(jià)值觀(直譯為：具有傳統(tǒng)觀念的中國人認(rèn)為：平凡但長壽要好過沉浸于快樂與冒險(xiǎn)的短壽)。有習(xí)語(idiom)為證(attitude n. 態(tài)度)：“好死不如賴活著。”它透露出根深蒂固的樂觀與宿命(acceptance of fate; acceptance n. 接受; fate n. 命運(yùn))(saying n. 諺語;reveal vt. 透露;ingrained adj. 根深蒂固;optimism n. 樂觀;)。與英雄產(chǎn)生于悲劇(tragedy n.)的西方價(jià)值觀完全不同(It's nothing at all;at all 根本;完全，用于否定句中)。
3. 30 years ago, at the beginning of China's reform, a group of intellectuals believed the acceptance of one's lot would hurt the growth of the People's Republic. The way they saw it, the Westerners' "seafaring culture" had allowed them to expand and advance while China's "agrarian culture" had shut the country off from the world and kept it focusing on itself.
3、30年前改革開放之初(at the beginning of China's reform)，一批知識分子(intellectuals)認(rèn)為樂天知命、安于本分的傳統(tǒng)觀念(the acceptance of one's lot; lot n. 命運(yùn)，沒想到還有這個意思，所以要特別注意)有害于中華民族的發(fā)展。在他們看來(The way they saw it)，西方的“藍(lán)色文明(seafaring culture航海文化)”使其開放、進(jìn)步(allow sb. to do sth. 允許某人作某事);而(while)中國的“黃土文化(agrarian culture耕地文化)”使之封閉、守舊(shut off 切斷;keep doing sth. 一直做某事;focus on 集中于)。(這翻譯翻的，短的翻長了，長的翻短了，要好好體會)
4. Researching the unique traits of a nationality can reveal a number of interesting features. David N. Keightly is a professor of history at the University of California Berkeley and he made a study of the unique attitudes of the Chinese people. He believed their acceptance of fate originates from a geographical standpoint. The birthplace of the Chinese civilization is the Central Plains where the climate has less variation than the Mediterranean or the Near East. China's two main rivers, the Yellow River and the Yangtze River, both run from West to East, and don't change much in latitude. This means the cultivation both upstream and downstream are very similar. This uniformity of the agrarian culture reduced the incentive for mutual trade and the need for people to travel very far. Hence, the exchange of thoughts, ideas and technology became restricted and the ancient Chinese culture tended to isolate itself within their regions of influence.
4、研究一個民族的某種特性是件有趣的事情(Researching the unique traits of a nationality現(xiàn)在分詞短語做主語;unique adj. 獨(dú)特的;獨(dú)一無二的;trait n. 特性;品質(zhì);feature n. 特色，特征，特點(diǎn);直譯為：研究一個民族的特質(zhì)可以揭示許多有趣的事情)。美國加州大學(xué)伯克利分校的歷史學(xué)教授大衛(wèi)•凱特利(簡稱DNK)研究分析了(made a study of)中國人樂天知命的獨(dú)一無二的人生觀(the unique attitudes)。他認(rèn)為這種特性(宿命，即接受或滿足于命運(yùn)的`安排)源于中國特有的地理環(huán)境(originate from 起源于; geographical adj. 地理的; standpoint n.立場;觀點(diǎn))。與地中海和近東地區(qū)相比，中國文明的發(fā)祥地中原地區(qū)的氣候類型更加有規(guī)律可尋(where引導(dǎo)的定語從句修飾the Central Plains; birthplace n. 出生地;variation n. 變化;直譯為：中國文明的發(fā)源地是在中原地區(qū)，這里的氣候與地中海和近東地區(qū)相比，更加缺少變化)。中國的兩大主要河流——黃河和長江——都是自西向東流，而且它們的緯度(latitude)變化也不大，這意味著河流上游和下游(both upstream and downstream)所種植的農(nóng)作物類型差別不大(cultivation n. 耕種;培養(yǎng);similar adj. 相似的)。因此就缺乏了相互貿(mào)易的動力(the incentive for mutual trade)，中國的古代文明自然就成為農(nóng)耕文明(uniformity n. 均勻性;一致;incentive n. 動機(jī);刺激;mutual adj. 共同的;相互的;the need for…的必要;直譯為：上下游“耕地文明”的一致性減少了相互貿(mào)易的動力及人們向更遠(yuǎn)處旅行的必要)。而那些很少旅行的人們就沒有可能去交流思想和技術(shù)，封閉由此產(chǎn)生(restricted adj. 受限制的;isolate vt. 使隔離;使孤立;直譯為：因此交流思想和技術(shù)受到限制，中國古文化趨于在自身勢力范圍內(nèi)自我封閉)。
5. According to Professor Keightly's theory, the climate of ancient China was very good. This would create a sense of optimism in the Chinese culture. In comparison, the people of the Mediterranean and the Near East had to face more natural disasters and were less optimistic. Besides the geographical factor which influences the development of cultures, Keightley believes the Chinese practice of ancestor worship has significantly influenced the makeup of the Chinese people. Keightley says, "I believe, the cultures that engage in ancestor worship are going to be conservative cultures. They're not going to find new things attractive because, that will be a challenge to the ancestors. There's no room in this culture for a skeptic."
5、凱特利教授相信中國古代的氣候良好(according to 根據(jù);直譯為：根據(jù)凱特利教授的理論，中國古代的氣候良好)，因此生成了中國文化中的那種樂觀主義(a sense of optimism)。相比較之下(in comparison)，無論是地中海還是近東，都面臨著更多的自然災(zāi)害(more natural disasters; disaster n.災(zāi)難;不幸; have to do sth. 不得不做某事)，因而少了些樂觀。除了地理環(huán)境對文化發(fā)展的影響(直譯為：除了影響文化發(fā)展的地理因素外)，凱特利教授認(rèn)為中國人對祖先的崇拜(the Chinese practice of ancestor worship;practice of ….有…的習(xí)慣;practice n. 慣例，沒想到還有這個意思，所以要特別注意;ancestor worship 祖先崇拜)也極深地(significantly)影響了中國人的特性(makeup n. 天性)。凱特利教授相信：“這種祖先崇拜(that engage in ancestor worship定語從句修飾the cultures;engage in 從事于;參加;忙于)的文化，是一種保守的(conservative adj.)文化(be going to do sth.)。你不會去發(fā)現(xiàn)新的有吸引力的東西(new things attractive)，因?yàn)槟鞘菍ψ嫦鹊奶魬?zhàn)(challenge)。中國文化中沒有懷疑的余地(skeptic n. 懷疑者)。”
6. Chinese people tend to want to return to the past, while Westerners are always looking towards the future. By comparing their lives to the past, it creates an unlimited feeling of satisfaction. With no other desires, people in ancient times had the opportunity to coexist harmoniously with nature. They worked towards an existence where their social development was in sync with the natural world. This sort of self-satisfaction and oneness with nature helped Chinese people develop a more optimistic attitude towards life.
6、中國人趨向于回顧過去(tend to do sht.傾向于做某事; want to do sth. 想要做某事)，而西方人更多的是展望未來(look towards 期待)。與過去相比較(compare to… 與…比較)，就會對當(dāng)下的生活生出無限的滿足感(an unlimited feeling of satisfaction; unlimited adj. 無限制的)。無欲無求(desire n. 欲望;要求)，在古代，人們就能夠定下心來與自然和諧相處(to coexist harmoniously with nature 不定式做定語，修飾the opportunity; opportunity n. 機(jī)會;機(jī)遇;coexist vi. 共存;和平共處;harmoniously adv. 和諧地)，努力達(dá)到天人合一的境界(where 引導(dǎo)的定語從句修飾an existence; work towards 爭取;努力達(dá)到;existence生存方式;存在;sync n. 同步)。這種自我滿足以及與自然和諧共存，使中國人產(chǎn)生出樂觀的生活態(tài)度。
7. The Westerners have the opposite approach because they fear the uncertainty of the future. This leads them to work hard in changing their current situation in the hope of making tomorrow better than today. During this process, it's almost impossible to abide by the rules of the natural world or human nature. The idea of being content with one's lot is hard-pressed to take hold in this sort of environment.
7、西方人的觀點(diǎn)與此相反(the opposite approach 相反的看法)，源于對未來的不確定感(fear vt. 害怕;為…擔(dān)心;uncertainty n. 不確定性)，這促使他們努力改變現(xiàn)狀(lead sb. to do sth. 引導(dǎo)某人做某事;current situation 現(xiàn)狀)，以期明天比今天更好(in the hope of希望)。在努力的過程中難免會違反自然規(guī)律和扭曲人性(不定式短語是真正的主語，由于主語較長，在英語中習(xí)慣將其置后，而用it是形式主語，同時表語提前;abide by 遵守;直譯為：在努力的過程中，遵守自然規(guī)律和人性幾乎是不可能的)。樂天知命、安于本分的價(jià)值觀在這樣的文化氛圍中(in this sort of environment)是難以形成的(to take hold 不定式作結(jié)果狀語;hard-pressed adj. 處于困境的;take hold 生根;直譯為：滿足于自身命運(yùn)的價(jià)值觀在這樣的文化氛圍中是難于生根的)。
8. Over these past few decades, the ideas of the West and the East have practically been reversed. The Chinese people have little choice but to drop the traditional idea of being content with one's lot if they want to improve their economic standing. They now emulate the West in opening up and becoming more enterprising. Unfortunately, this process of chasing materialistic dreams results in the destruction of nature. People have had to deal with increasing pressure and the income gap between rich and poor has become larger and larger. People are beginning to realize that the traditional idea we inherited from our ancestors, of being content with what one's lot, makes a lot of sense. As the West has forged ahead over the centuries, on the basis of its enterprising attitude, corruption and malpractice has kept pace. Today, the West is turning towards the East to find a way out.
8、有趣的是，近幾十年來(over these past few decades)，至少在表面上，東西方似乎呈現(xiàn)出一種互換的態(tài)勢(have practically been reversed; reverse vt. 顛倒)。中國人因?yàn)榻?jīng)濟(jì)的落后，不得不拋棄(drop)傳統(tǒng)的樂天知命觀，學(xué)習(xí)西方的進(jìn)取和開拓(emulate vt. 模仿;盡力趕上;open up 開創(chuàng);enterprising adj. 有事業(yè)心的有進(jìn)取心的;直譯為：如果中國人想要改善他們的經(jīng)濟(jì)狀況，不放棄傳統(tǒng)的樂天知命觀，他們可選擇的道路不多，現(xiàn)在他們開始效仿西方人的開創(chuàng)和進(jìn)取精神)。不幸的是(Unfortunately)，在盡全力追逐物質(zhì)主義的過程中，環(huán)境遭到破壞(chase vt. 追逐;materialistic adj. 唯物的;result in 結(jié)果是;destruction n. 破壞;摧毀)。社會財(cái)富分配不均衡(income gap 收入差距)，人們不得不承受巨大的心理壓力(兩個現(xiàn)在完成時態(tài)的并列句;people 做主語時，其謂語動詞(包括助動詞)要使用復(fù)數(shù)形式)。這令人意識到老袓宗“樂天知命”的價(jià)值觀念自有其道理(we inherited from our ancestors 是定語從句，修飾the traditional idea;inherit from 從…繼承…;make a lot of sense 很有道理;老師說過，逗號之間的句子多數(shù)用于補(bǔ)充說明，有時可以跳過，方便分析句子的成分，而不會影響整個句子的意思)。西方人在數(shù)百年的無休止進(jìn)取后，弊端叢生(forge ahead 取得進(jìn)展;銳意進(jìn)取;on the basis of 根據(jù);基于…; corruption n. 貪污，腐敗;malpractice adj. 玩忽職守;keep pace 并駕齊驅(qū))，如今也紛紛轉(zhuǎn)向東方的價(jià)值觀尋找出路(to find a way out 不定式做目的狀語;turn towards 轉(zhuǎn)向;find a way out找到出路)。
9. Maybe there's something in the text-message that's doing the rounds on the Internet, when it says, "Once you're 50, pretty and ugly look the same. Once you're 60, high-rank and low-rank look the same. Once you’ re 70, lots of money and little money look the same. Once you're 80, men and women look the same. Once you're 90, living and dying look the same."
9、最近有一則網(wǎng)上流行的短信(that’s doing the round on the Internet做定語修飾the text-message)：“到了五十，好看難看一個樣;到了六十，官大官小一個樣;到了七十，錢多錢少一個樣;到了八十，男的女的一個樣;到了九十，活的死的一個樣。”(look the same 看起來一樣)
10. In a way, the message, pretty much, suggests that, even though China exported computers to America and Chinese people have traded in their bikes for BMWs, the past thirty years of reform hasn't changed our traditions and, the idea of being content with one's lot has never left our bones.
10、在某種程度上，這條短信似乎(pretty much 幾乎)暗示(suggest vt.)：改革開放30年，盡管(even though)中國生產(chǎn)的電腦已經(jīng)賣到了美國(export to 向…出口;輸出到)，并且中國人已經(jīng)丟掉自行車，開起了寶馬(trade in…for… 以舊換新)，但仍沒有改變他們的傳統(tǒng)，樂天知命的價(jià)值觀(the idea of being content with one's lot)仍在骨子里，不曾磨滅。(本段翻譯做了小改動)
1. … or a very exciting, fan-filled life that only_______24 years.
A. lastedB. laterC. lateD. last
2. This _______ reveals a deeply ingrained sense of optimism and acceptance of fate.
A. saysB. saidC. sayingD. say
3. The Westerners' "seafaring culture" had allowed them_______while China's "agrarian culture" had shut the country off from the world and kept it _______ itself.
A. expanding and advancing; focusing on
B. to expand and advance; focus on
C. to expand and advance; focusing on
4. He believed their acceptance of fate originates _______ a geographical standpoint.
A. toB. fromC. intoD. of
5. This would create a sense of _______in the Chinese culture.
A. optimisticB. optimismC. pessimismD. pessimistic
6. They worked _______ an existence _______ their social development was in sync with the natural world.
A. towards; whereB. backwards; whichC. towards; while
7. Over these past few decades, the ideas of the West and the East _______ .
A. have practically reversed
B. have practically been reversed
C. be practically reversed
8. _______, this process of chasing materialistic dreams results _______the destruction of nature.
A. unfortunate; inB. fortunately; in
C. unfortunately; from D. unfortunately; in
9. People _______ had to deal with increasing pressure and the income gap between rich and poor _______ become larger and larger.
A. has; hasB. has; haveC. have; haveD. have; has
有關(guān)翻譯要求和原則的說明——
由嚴(yán)復(fù)老師提出的翻譯要求和原則，常在文言翻譯中被人提起，具體是文言文翻譯要做到“信、達(dá)、雅”三個字。翻譯原則，不僅僅用于文言，外語翻譯也一樣的。
“信”是指譯文要準(zhǔn)確無誤，就是要使譯文忠于原文，如實(shí)地、恰當(dāng)?shù)赜昧硪环N語言把原文翻譯出來。
“達(dá)”是指譯文要通順暢達(dá)，就是要使譯文符合翻譯后的語言的語法及用語習(xí)慣，字通句順，沒有語病。
“雅”就是指譯文要優(yōu)美自然，就是要使譯文生動、形象，完美地表達(dá)原文的寫作風(fēng)格。
“信、達(dá)、雅”是翻譯的三種不同境界。我們不是翻譯家，因此在翻譯時我們要基本做到“信”，力爭做到“達(dá)”，就足夠了。
有關(guān)常見詞匯的偏意——
記得在某個英語培訓(xùn)中，老師特別提到考試中會對常見詞匯的“偏意”進(jìn)行考核，因此我們在學(xué)習(xí)中也要加強(qiáng)學(xué)習(xí)和記憶。如，
capital n. 首都;偏意：n. 資金
suggest vt. 建議;偏意：vt. 暗示
……
本文中出現(xiàn)的常見詞匯“偏意”有：
lot 許多;大量;偏意：n. 命運(yùn);一塊地
practice n. 實(shí)踐;練習(xí);偏意：n. 慣例
something pron. 某事;偏意：adj. 大約
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