考研歷年英語翻譯真題

　　在學(xué)習(xí)、工作中，我們會(huì)經(jīng)常接觸并使用試題，試題可以幫助主辦方了解考生某方面的知識(shí)或技能狀況。你知道什么樣的試題才算得上好試題嗎？下面是小編為大家整理的考研歷年英語翻譯真題，希望對(duì)大家有所幫助。

　　考研歷年英語翻譯真題 1

　　Directions:

　　Translate the following text into Chinese. Write your translation on the ANSWER SHEET. (15 points)

　　The supermarket is designed to lure customers into spending as much time as possible within its doors. The reason for this is simple: The longer you stay in the store, the more stuff youll see, and the more stuff you see, the more youll buy. And supermarkets contain a lot of stuff. The average supermarket, according to the Food Marketing Institute, carries some 44,000 different items, and many carry tens of thousands more. The sheer volume of available choice is enough to send shoppers into a state of information overload. According to brain-scan experiments, the demands of so much decision-making quickly become too much for us. After about 40 minutes of shopping, most people stop struggling to be rationally selective, and instead began shopping emotionally-which is the point at which we accumulate the 50 percent of stuff in our cart that we never intended buying.

　　翻譯

　　超市旨在吸引顧客在自己店內(nèi)停留盡量長的時(shí)間。原因很簡單:顧客在店里停留的時(shí)間越長,看到的商品就會(huì)越多;而看到的'商品越多,你就會(huì)買的越多。超市有大量商品。根據(jù)食品營銷研究院所說,普通超市大概有44000種不同的商品;很多超市更是會(huì)比普通超市多上萬種商品。眾多選擇足以讓顧客面臨各種信息,不堪重負(fù)。根據(jù)腦部掃描實(shí)驗(yàn),需要做這么多的決定很快就會(huì)使我們難以承受。大約購物40分鐘以后,大部分顧客就無法試圖做出理性的選擇,而會(huì)沖動(dòng)購物--此時(shí),在購物車?yán)?我們已經(jīng)裝了一半根本沒想買的東西。

　　考研歷年英語翻譯真題 2

　　Animal rights is theconcept that all or some animals are entitled to possess their own lives, andthat animals are deserving of moral rights to protect their autonomy and wellbeing. The animal rights view rejects the concept that animals are merelycapital goods or property intended for the benefit of humans. (46) The conceptis often confused with animal welfare, which is the philosophy that takescruelty towards animals and animal suffering into account, but that does not necessarilyassign specific moral rights to them.

　　The animal rights philosophy does notnecessarily maintain that human and non-human animals are equal. For example,animal rights advocates do not call for voting rights for chickens. (47)Some also would make a distinction between sentient or self-aware animals andlower life forms, with the belief that only animals with self-awareness shouldbe afforded the right to possess their own lives and bodies, without regard tohow they are valued by humans. Others would extend this right to allanimals, even those without developed nervous systems or consciousness. (48)They maintain that any human or human institutions that commoditizes animalsfor food, entertainment, clothing, scientific testing, or for any otherpurpose, infringes upon their fundamental rights to possess themselves and topursue their own ends, which, therefore, is unethical.

　　Of course, this argument assumes that aparticular species or individual animal is capable of "having ends" which it iscapable of "pursuing" in any meaningful manner. Few people would deny thatother great apes are highly cognitive animals who can reflect on their owncondition and goals and can become frustrated when their freedoms are severelycurtailed. In contrast, many other animals, like jelly fish, have onlyextremely simple nervous systems, and are little more than simple automata,capable only of simple reflexes but incapable of formulating any "ends to theiractions" or "plans to pursue" them, and equally unable to notice whether theyare in captivity or free. (49) By the criteria that Biologists use, jellyfish are undeniably animals, while from an "animal rights" perspective, it isquestionable whether they should not rather be considered "vegetables". Clearly,merely being alive is not enough to be accorded "rights", as no one has yetseriously proposed that plants should be accorded rights (even though someplants are clearly worthy of protection, but that is another matter). (50)There is as yet no consensus with regards to which qualities make a livingorganism an "animal in the animal rights sense".

　　參考譯文

　　46.動(dòng)物權(quán)利的概念經(jīng)常與動(dòng)物福利相混淆，關(guān)于動(dòng)物福利的觀點(diǎn)會(huì)考慮殘害動(dòng)物和動(dòng)物痛苦等問題，但它不一定賦予動(dòng)物具體的道德權(quán)利。

　　47.有些人還在有知覺力或者有自我意識(shí)的.動(dòng)物與更為低級(jí)的生命形式之間劃清界線，相信只有具有自我意識(shí)的動(dòng)物才能享有擁有自己生命和身體的權(quán)利，而不用考慮人類如何對(duì)待它們。

　　48.他們堅(jiān)持認(rèn)為，任何把動(dòng)物商品化的個(gè)人或者機(jī)構(gòu)，如把動(dòng)物用于食物、娛樂、服飾、科學(xué)試驗(yàn)或者其他任何目的，都是對(duì)擁有自己、追求自己的目標(biāo)等動(dòng)物基本權(quán)利的侵犯，因此是不道德的。

　　49.按照生物學(xué)家使用的標(biāo)準(zhǔn)，海蜇毫無疑問屬于動(dòng)物之列，而從"動(dòng)物權(quán)利"角度來看，是否不該把它們看作"蔬菜"是值得懷疑的。

　　50.關(guān)于哪些品質(zhì)使一種活的生命成為"動(dòng)物權(quán)利意義上的動(dòng)物"，到現(xiàn)在（至今）還沒有達(dá)成一致意見。

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