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公布日期:2017-04-28   作者:   阅读次数55755.com

 

《英语天下》杯翻译大赛起始于2010年,由商务印书馆《英语天下》杂志社主理。短短数载,大赛参赛人数屡立异下,现在曾经成为海内最有影响的翻译赛事之一。为鞭策翻译学科进一步生长,增进中外文化交流,我们承袭给力英语进修,探访翻译之星的理念,于2017年继承举行第八届《英语天下》杯译大赛,诚邀宽大翻译爱好者积极参与,比秀佳译。

第八届《英语天下》杯翻译大赛获得华东师范大学的大力支持,并由该校冠名本届竞赛。2017年的翻译大赛包罗英译汉汉译英两个组别。大赛初评交给合办院校的先生,以提拔大赛评审的权威性和公信力。复评和末评我们将连续历届传统,从全国各地约请着名翻译专家停止评审。

 

合办院校

华东师范大学 外语学院

 

协办单元

中国翻译协会社会科学翻译委员会、中国外文局翻译专业资历考评中央、中国英汉语对照研究会英汉翻译研讨学科委员会、四川省翻译协会、上海翻译家协会、广东省翻译协会、湖北省翻译实际取讲授研究会、陕西省翻译协会、江苏省翻译协会、成都通译翻译有限公司、天下商务英语翻译测验(ETTBL)办公室、英文巴士网(www.en84.com)。

 

赛程及评审

1. 20175月前公布大赛启事及原文,10月前宣布获奖效果,见诸以下媒体:《英语天下》2017年第5期(启事及原文)和第10期(获奖效果等)、《英语天下》微疑民众平台(微旌旗灯号:theworldofenglish)、《英语天下》博客(http://blog.sina.com.cn/theworldofenglish)、华东师范大学外语学院网站、商务印书馆网站(http://www.cp.com.cn)、英文巴士网(www.en84.com)等。

2.参赛投稿停止工夫:201773124时。

3.大赛各项最新进展将经由过程《英语天下》微疑民众平台及时公布,请予存眷。

 

参赛要求

1.参赛者国籍、岁数、学历不限。

2.参赛译文须自力完成,不接受协作译稿。

3.仅第一次投稿有用,不接受修正后的再投稿件。

4.只接管电子版投稿,不接受纸质投稿。

5.正在大赛截稿之日前,请妥帖生存参赛译文,勿正在报刊、网络等任何媒体上以任何体式格局宣布,背者勾销参赛资历并负担响应结果。

6.参赛译文一经发明剽窃或相同,即勾销涉事者参赛资历。

7.参赛者投稿即视为其本人赞成和志愿遵照本启事的各项划定。

 

奖项及证实

1.英译汉汉译英每组拟离别设置一等奖1名,二等奖2名,三等奖3名,优秀奖多少名。

2.一、二、三等奖发表证书、奖金和奖品,优秀奖发表证书和奖品。

3.一切获奖者均获赠2018年《英语天下》杂志一套(112期),并有机会受邀成为《英语天下》的译者。

4.主动构造学生列入翻译大赛的院校,发表优异构造奖证书;获奖院校有机会成为《英语天下》翻译理论基地协作单元。

5.入围复审名单的参赛者,应本人要求可由本社开具入围复审的书面证实。

 

报名及缴费

1.为应对络续爬升的评审本钱,进步嘉奖额度,停止少数人搪塞投稿的行动,本届大赛酌情收取少许、不至给参赛者形成较大肩负的参赛费,以保障大赛良性展开。恳请参赛者原谅为盼。

2.零丁列入英译汉汉译英个中一项竞赛交纳参赛费30元,两项均列入交纳参赛费60元。不交纳参赛费的稿件没法进入评审顺序。

3.报名缴费流程:存眷我刊微信民众号(theworldofenglish)或官方博客,浏览大赛启事,点击文终大赛报名表填写报名信息并交纳相干报名费,获得6位报名随机码XXXXXX(务请妥帖生存,发起截屏保存,以备查询)。

4.报名后没有胜利缴费的,所投稿件没法进入评审顺序。

 

投稿范例

1.参赛译文及个人信息于截稿日期前以附件情势发送至电子邮箱:yysjfyds@sina.com

2.邮件主题:XXXXXXXXXXXX为报名随机码,下同)。

3.个人信息:文件名XXXXXX个人信息excel花样,附件发送,项目以下:

姓名

性别

岁数

单元

手机

地点

邮编

Email

 

 

 

 

 

 

 

 

4.参赛译文:文件名XXXXXX英译汉XXXXXX汉译英word花样,附件发送;同时列入两项竞赛,请发送两个word附件,请勿兼并成一个文件。

5.参赛译文花样:宋体(英译汉)/Times New Roman(汉译英),玄色,小四号,1.5倍行距,两头对齐。译文每段之前请增加编号【1】【2】【3】……(如原文所示)。

6.参赛译文中请勿留下任何个人信息,不然匿名评审过程中将被提早镌汰。

 

评审保障制度

1.为包管大赛评审的平正、公平和通明,只管包管评审效果的客观和牢靠,本届大赛正在评审历程中稀奇设立以下轨制。

2.本校躲避轨制:合办院校本校参赛稿的初评概由《英语天下》编辑部卖力评审,而不交由合办院校本校西席评审。

3.复审申诉轨制:制定复审名单经由过程《英语天下》微疑民众平台公布后,未能进入该名单的参赛者一周内有权提出申诉。提出申诉需另交90元的二次评审用度,申诉稿将约请三位内部专家自力卖力二次评审;二次评审发明确属初评失误的,将退还二次评审用度,不然用度不予退还。大赛会凭据申诉稿二次评审效果从新宣布终究入围复审名单。

 

联系方式

为办妥本届翻译大赛,特建立大赛组委会,卖力全部大赛的构造、实行和评审事情。组委会办公室设在《英语天下》编辑部。

联系人:陈老师

电话/传真:010-65539242

地点:北京朝阳门中大街吉庆里9号楼E-2-1005(邮编100020

QQ477592441(扫描下方二维码,到场参赛选手群)

  55755.com

 

 

《英语天下》杂志社

20174

 

 

英译汉原文:

On Home

By John Berger

“Philosophy is really homesickness, it is the urge to be at home everywhere.”—Novalis

1The transition from a nomadic life to a settled one is said to mark the beginning of what was later called civilization. Soon all those who survived outside the city began to be considered uncivilized. But that is another story—to be told in the hills near the wolves.

2Perhaps during the last century and a half an equally important transformation has taken place. Never before our time have so many people been uprooted. Emigration, forced or chosen, across national fron­tiers or from village to metropolis, is the quintessential experience of our time. That industrialization and capitalism would require such a trans­port of men on an unprecedented scale and with a new kind of violence was already prophesied by the opening of the slave trade in the sixteenth century. The Western Front in the First World War with its conscripted massed armies was a later confirmation of the same practice of tearing up, assembling, transporting, and concentrating in a “no-man’s land.” Later, concentration camps, across the world, followed the logic of the same continuous practice.

3All the modern historians from Marx to Spengler have identified the contemporary phenomenon of emigration. Why add more words? To whisper for that which has been lost. Not out of nostalgia, but because it is on the site of loss that hopes are born.

4The term home (Old Norse Heimer, High German heim, Greek kōmi, meaning “village”) has, since a long time, been taken over by two kinds of moralists, both dear to those who wield power. The notion of home became the keystone for a code of domestic morality, safeguarding the property (which included the women) of the family. Simultaneously the notion of homeland supplied a first article of faith for patriotism, per­suading men to die in wars which often served no other interest except that of a minority of their ruling class. Both usages have hidden the origi­nal meaning.

5Originally home meant the center of the world—not in a geo­graphical, but in an ontological sense. Mircea Eliade has demonstrated how home was the place from which the world could be founded. A home was established, as he says, “at the heart of the real.” In traditional soci­eties, everything that made sense of the world was real; the surrounding chaos existed and was threatening, but it was threatening because it was unreal. Without a home at the center of the real, one was not only shelter­less, but also lost in nonbeing, in unreality. Without a home everything was fragmentation.

6Home was the center of the world because it was the place where a vertical line crossed with a horizontal one. The vertical line was a path leading upwards to the sky and downwards to the underworld. The hori­zontal line represented the traffic of the world, all the possible roads lead­ing across the earth to other places. Thus, at home, one was nearest to the gods in the sky and to the dead in the underworld. This nearness promised access to both. And at the same time, one was at the starting point and, hopefully, the returning point of all terrestrial journeys.

7The crossing of the two lines, the reassurance their intersection promises, was probably already there, in embryo, in the thinking and beliefs of nomadic people, but they carried the vertical line with them, as they might carry a tent pole. Perhaps at the end of this century of un­precedented transportation, vestiges of the reassurance still remain in the unarticulated feelings of many millions of displaced people.

8Emigration does not only involve leaving behind, crossing water, living amongst strangers, but also, undoing the very meaning of the world and—at its most extreme—abandoning oneself to the unreal which is the absurd.

9Emigration, when it is not enforced at gunpoint, may of course be prompted by hope as well as desperation. For example, to the peasant son the father’s traditional authority may seem more oppressively absurd than any chaos. The poverty of the village may appear more absurd than the crimes of the metropolis. To live and die amongst foreigners may seem less absurd then to live persecuted or tortured by one’s fellow coun­trymen. All this can be true. But to emigrate is always to dismantle the center of the world, and so to move into a lost, disoriented one of frag­ments.

 

汉译英原文:

(节选)

/周国平

1】家庭是人类统统社会构造中最天然的社会构造,是把人取大地、取生命的泉源联络起来的重要纽带。有一个好朋友,筑一个好窝,生儿育女,恤老抚幼,会给人一种扎实的生命觉得。无家的人却是一身沉,只怕那沉偶然难以承受,轻易使人堕入一种正在那世上没有基本的虚无觉得当中。

2】人是一种很贪婪的植物,他每每念同时获得相互抵牾的器械。譬如说,他既想要舒适,又想要自在,既想有一个暖和的窝,又念做浪漫的飘流。他很容易这山望那山下,不满足于既得的那一面而神往已得的那一面,因而便有了收支围城的迷乱和折腾。不外,便大多数人而言,是宁肯为了舒适而束缚一下自在的。一度以鄙弃家庭为时兴的现代人,如今纷纭回归家庭,珍爱协调的婚姻,也正证实了这一点。缘由很简朴,人究竟是一种社会性的植物,而作为社会之细胞的家庭能使人的社会本性获得最常常最切近的知足。

3】家不单单是一个场合,而更是一个自己即具有生命的活体。两个生命果相爱而联合为一个家,正在配合生涯的历程中,他们的生命随光阴的流逝而流逝,流归那边?我敢道,很大一部分流入这个家,转化为这个家的生命了。配合生涯的工夫愈少,这个家就愈成为一个有生命的器械,个中交错着两人配合的生涯阅历和运气,无数微小而珍贵的配合影象,正在多半状况下借有配合抚养小生命的辛勤和欢欣。正由于云云,纵然正在恋爱曾经消逝的状况下,仳离仍旧会使当事人感觉到一种扯破的痛苦。此时不是其余器械,而恰是家这个活体,这个由两边生命光阴交错成的生命体正在感应痛苦悲伤。若是我们常常记着家是一个有生命的器械,它也晓得痛,它也怕惧死,我们便会疼爱它,越发仔细天敬服它了。那么,我们或许便能够制止一些本可制止的家庭碎裂的悲剧了。

4】疼爱这个家吧,犹如疼爱一个冷静护佑着也铭刻着我们的生命光阴的仁慈的亲人。

第八届翻译大赛原文.pdf