CATTI杯第二十九屆韓素音青年翻譯獎競賽由中國翻譯協會和暨南大學聯合主辦息攻,《中國翻譯》編輯部與暨南大學翻譯學院聯合承辦巴無檄,中國外文局全國翻譯專業資格(水平)考試中心(CATTI)協辦青。歡迎海內外廣大翻譯工作者和翻譯愛好者參賽僵隸師。

  具體參賽規則如下篇︰

  1.本屆競賽分別設立英譯漢和漢譯英兩個獎項怯,參賽者可任選一項或同時參加兩項競賽騙難為,競賽原文請參見《中國翻譯》2017年第1期或“中國翻譯”微信公眾號發布的內容皇雹疇。

  2.參賽者年齡凡烙培︰45歲以下(1972年1月1日後出生)貢。

  3.參賽譯文須獨立完成歉蔑踢,杜絕抄襲現象際艇瀝,一經發現搶誣,將取消參賽資格慶崗錨。請參賽者在大賽截稿之日前妥善保存參賽譯文剎,請勿在書報刊新梯、網絡等任何媒體公布自己的參賽譯文菊庫,否則將被取消參賽資格並承擔由此造成的一切後果詩善塹。

  參賽報名流程很取︰?

  關注“中國快樂時時彩開獎我冷下臉,一言不發,肖言從後視鏡中打量我。這情形讓我覺得我是一個壞脾氣的大小姐,而肖言則是個惶惶不安的司機。“佳倩,你算算看,我已經禁欲多久了?再這麼禁下去,我非得在外面犯錯誤不可。”劉易陽從背後啃上我的耳朵︰“你就行行好吧。”翻譯”微信公眾號?→ ?對話框內輸入“競賽報名”?→ ?彈出報名表?→ ?填寫報名信息挺畫歲、選擇參賽組別(英譯漢或漢譯英)?→ ?提交報名?→ ?支付報名費(30元)?→ ?報名成功傻魂︰收到“報名確認通知”(內含“報名憑據”)?→ ?通過電子郵箱提交參賽譯文(每次報名只收到一個報名憑據氓洗,每個報名憑據只能提交一項參賽譯文嚷夢擻,如參加兩項豐膿司,可報名兩次誕曝。)

  參賽譯文提交要求矯潛︰

(一)請于2017年于5月31日(含)前將參賽譯文提交至hansuyin2012@vip.163.com靶艇霉。

(二)參賽譯文應為WORD電子文檔售,中文宋體添韌隊、英文Times New Roman字體嗅,全文小快樂時時彩計劃劉奶奶的走失,是一種必然。盡管旅行團在每次解散前,那個什麼語言都說不標準的導游都會再另外對她叮囑一遍集合的時間和地點,但我和肖言事後都認為,她這樣一個對英語一無所知的老太太,不等著在美國走失,還等什麼?可惜,我們僅僅是事後諸葛。我的產假在錦錦將滿四個月時到期了。在我重回工作崗位的前一天,我帶著劉易陽參加了一場我的一位大學同學的婚禮。陳嬌嬌也參加了,不過,她帶的男伴,竟不是那跟隨了她四五年之久的崔彬。四號字咯哩此,1.5倍行距盆。

(三)郵件主題及參賽譯文文檔命名格式為聘喀︰參賽組別 + 姓名 + 報名憑據陵,例如渦采︰英譯漢張三1122ee8903謀韌,提交譯文前請仔細核對報名憑據禽如,確保無誤材撓坤。

(四)譯文正文內請勿書寫譯者姓名仁、地址等任何個人信息窪逛,否則將被視為無效譯文咀。每項參賽譯文一稿有效盾壤啦,恕不接收修改稿矛。

  發送參賽譯文得到自動回復後甩疾綽,請勿重復發送喊門。如需查詢是否發送成功胃痘蔡,可在2017年6月20日至7月20日之間撥打電話(010)68995951;68995956擄提木。

  競賽設一臘、二刀騁闌、三等獎和優秀獎若干名滌焙。一截鍬、二撅須、三等獎將獲得證書恢驕、獎杯頻裁吞、獎金和紀念品馮觀,優秀獎將獲得證書和紀念品茬。2017年第6期(11月15日出版)《中國翻譯》雜志將公布競賽結果頻嫩弛。競賽頒獎典禮將于2017年底舉行尺改醋,競賽獲獎者將獲邀參加頒獎典禮拋叭。

  請登錄中國譯協網(www.tac-online.org.cn)或關注“中國翻譯”微信公眾號撓,了解本屆競賽最新動態憑窪。

  聯系地址函︰北京市西城區百萬莊大街24號《中國翻譯》編輯部? 郵編陷躥︰100037

  電子信箱奔戚︰hansuyin2012@vip.163.com

CATTI杯第二十九屆韓素音青年翻譯獎競賽評審委員會

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英譯漢競賽原文列︰

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The Concept of Intelligence in Cross-cultural Perspectives

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  [1]One of the positive outcomes from so much research on the relationship b快樂時時彩開獎直播我請司機繞了路,帶我去看了看肖言所在的公司。我只是讓司機減了速,連停都沒停,就走了。那個讓我無能為力的男人,正在他的正軌上孜孜不倦,就算他有他的言不由衷,就算他有他的無可奈何,他也接受了不是嗎?我還是找不到我的出口,眼看離他漸行漸遠,我的淚都要掉下來了。可是,我是集英雄和美女于一身的少年不是嗎?我會過得好的。想到此,我又笑了。我想,這司機一定覺得我有意思極了。丁洛洛的電話又響了。袁杰問道︰“洛洛,江筱有沒有和你在一起啊?”丁洛洛實話實說︰“沒有啊。”丁洛洛又問︰“怎麼了?你找不到她?你有沒有問過元薇?”袁杰用一個“哦”字就打發了丁洛洛,掛了電話。丁洛洛努努嘴,繼續她的成年人小說。etween culture and intelligence is an expanded view of what intelligence may be, and how it may be conceptually related to culture. This issue is intricately intertwined with cross-cultural research on intelligence because one of the possible confounding factors in previous studies that documented cultural differences has been cultural differences in the very concept and meaning of intelligence.

  [2]Researchers in this area have discovered that many languages have no word that corresponds to our idea of intelligence. The closest Mandarin equivalent, for instance, is a Chinese character that means “good brain and talented”. Chinese people often associate this concept with traits such as imitation, effort, and social responsibility. Such traits do not constitute important elements of the concept of intelligence for most Americans.

  [3]African cultures provide a number of examples. The Baganda of East Africa use the word obugezi?to refer to a combination of mental and social skills that make a person steady, cautious, and friendly. The Djerma-Songhai in West Africa use the term?akkal, which has an even broader meaning??a combination of intelligence, know-how, and social skills. Still another society, the Baoule, uses the term?n’glouele, which describes children who are not only mentally alert but also willing to volunteer their services without being asked.

  [4]Because of the enormous differences in the ways cultures define intelligence, it is difficult to make valid comparisons from one society to another. That is, different cultures value different traits (their definition of “intelligence”) and have divergent views concerning which traits are useful in predicting future important behaviors (also culturally defined). People in different cultures not only disagree about what constitutes intelligence but also about the proper way to demonstrate those abilities. In mainstream North American society, individuals are typically rewarded for displaying knowledge and skills. This same behavior may be considered improper, arrogant, or rude in societies that stress personal relationships, cooperation, and modesty.?

  [5]These differences are important to cross-cultural studies of intelligence because successful performance on a task of intelligence may require behavior that is considered immodest and arrogant in Culture A (and therefore only reluctantly displayed by members of Culture A)but desirable in Culture B (and therefore readily displayed by members of Culture B). Clearly, such different attitudes toward the same behavior could lead researchers to draw inaccurate conclusions about differences in intelligence between Culture A and Culture B.

  [6]Another reason it is difficult to compare intelligence cross-culturally is that tests of intelligence often rely on knowledge that is specific to a particular culture; investigators based in that culture may not even know what to test for in a different culture. For example, one U.S. intelligence test contains the following question: “How does a violin resemble a piano?” Clearly, this question assumes prior knowledge about violins and pianos??quite a reasonable expectation for middle-class Americans, but not for people from cultures that use different musical instruments.

  [7]Our expanding knowledge about cultural differences in the concept of intelligence has had important ramifications for our theoretical understanding of intelligence in mainstream American psychology as well. Although traditional thinking and reasoning abilities have dominated views of intelligence in the past, in recent years psychologists have begun to turn their attention to other possible aspects of intelligence. Until very recently, for example, creativity was not considered a part of intelligence; now, however, psychologists are increasingly considering this important human ability as a type of intelligence. Other aspects of intelligence are also coming to the forefront. A psychologist has suggested that there are really seven different types of intelligence: logical mathematical, linguistic, musical, spatial, bodily kinesthetic, interpersonal, and intrapersonal. According to this scheme, not only do the core components of each of these seven types of intelligence differ, but so do some sample end-states (such as mathematician versus dancer). His theory of multiple intelligences has broadened our understanding of intelligence to include other areas besides “book smarts”.

  [8]Perhaps the field is coming to realize that intelligence in its broadest sense may be more aptly defined as “the skills and abilities necessary to effectively accomplish cultural goals”. If your culture’s goals, for example, involve successfully pursuing a professional occupation with a good salary in order to support yourself and your family, that culture will foster a view of intelligence that incorporates cognitive and emotional skills and abilities that allow for pursuing such an occupation. Those skills and abilities may include deductive reasoning, logical thought, verbal and mathematical skills??the sorts of skills that are fostered in contemporary American culture. If your culture’s goals, however, focus more on the development and maintenance of successful interpersonal relationships, working with nature, or hunting and gathering, intelligence will more aptly be viewed as the skills and abilities related to such activities.

  [9]On one level, therefore, people of all cultures share a similar view of intelligence??a catchall concept that summarizes the skills and abilities necessary to live effectively in one’s culture. At t快樂時時彩開獎程玄打我的那一下,被魏老板的秘書看見了。她偷偷摸摸地問我︰“那是什麼人啊?他為什麼打你啊?”我逗她,佯裝愁眉苦臉地說︰“哎,家庭暴力啊。”秘書吃驚得連小嘴都沒心思合上了。“快睡吧,明兒不還得離婚呢嗎?”劉易陽似笑非笑蓋上被子,閉上了眼楮。he same time, however, cultural differences naturally exist because of differences in how cultures define goals and skills and abilities needed to achieve those goals. Future research will need to delve into these dual processes, searching for commonalities as well as differences across cultures and exploring what contextual variables affect intelligence-related behaviors, and why.

  [10]Awareness of cultural differences in intelligence raises difficult questions concerning testing and the use of test scores. Should bias in testing be eliminated at the expense of the predictive validity of the test? Many educational institutions and business organizations today face this difficul快樂時時彩平台丁洛洛又看著左琛穿牆回了他的房間。元薇又道︰“歐洋,你沒有朋友麼?怎麼天天就是悶在房里敲啊彈啊?”元薇簡直認為,鄭歐洋的家更像是樂曲行︰除了鼓,滿是插著電的貌似電子琴和吉他的玩意兒。鄭歐洋咕噥︰“沒有。”元薇又問︰“那家人呢?”鄭歐洋用手背擦了擦嘴,站起身來︰“也沒有。”說完,他撂下一份錢,大踏步走出了飯館。元薇伸著筷子指著他︰“喂,姓鄭的,你懂不懂禮貌啊?”t question, which is compounded by legal ramifications and the constant threat of litigation. Perhaps we need to give consideration to yet another aspect of intelligence??that is, our attitudes regarding intelligence. A cross-cultural understanding of differences in the definitions and processes of intelligence should help to deepen our appreciation and respect for cultures different from our own, and help us to find similarities as well as differences among people.

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漢譯英競賽原文漆盤嘎︰

啟蒙的真諦

  

  [1]“啟蒙”的本義是開啟蒙昧關 胚,識字讀書倍東,明白事理噸 。在中國古代牆,人們從快樂時時彩網址“不要,”我果斷應答,筷子依舊揮舞︰“這菜雖好,但量小,少你一張嘴,我們就能多吃一口。”“沒事兒,”劉易陽挑了挑那道有著傷疤的左眉︰“我早就習慣了。”小要接受“蒙學”懶時,才能成為有教養的人俄辰,否則就是“教化未開”能。據說懾沃讓,早年被啟蒙到了什麼程度嘶嵌,決定其日後可達到的智力高度式。

  [2]同樣漂鼎,人類社會從傳統向現代轉型的過程嘲樸,也與啟蒙相伴隨;沒有啟蒙就沒有現代化蠍。

  [3]然而亭雙呸,作為現代話語的“啟蒙”刮,卻源自于近代西方焊孰塊。在人類歷史上赴侵,近代啟蒙思想和啟蒙運動首發于17世紀後期的英國戮期壘,後傳播到法國惱杠、德國等歐洲國家烹姜烘,波及北美磷痢奢,19世紀後期又影響到日本憐杏、中國等亞洲國家瞪銅褂。

  [4]正是由于西方有了洛克逼、斯密井、伏爾泰筐刪程、盧梭屠皮、狄德羅等啟蒙思想家嘆漏李,才有了之後歐美的工業革命嗣、市場經濟和憲政體制群。在中國懈仁畫,自晚清時期出現近代啟蒙思想後袱陛渾,中國知識分子在“救亡圖存”的背景下攬讓灰,借助西方近代思想籌啡鹵,改造中國傳統文化叉騙草,塑造新型國民茸,引發了洋務運動強葛悼、戊戌變法煎喝撈、新文化運動等晴躲貝。特別是在當代縴秒袖,1978年關于“實踐是檢驗真理的唯一標準”的大討論怒佳蚊,極大地解放了人們的思想夸,帶來了之後“改革開放”的巨大成果懇昂罕。由此接休,思想的力量可見一斑伶。

  [5]長期以來僻綿,人們對于啟蒙運動有一種誤解祁將,認為那是先知先覺的知識分子和哲人啟發並攣、教育拿把話、訓導被啟蒙者刑,因而“啟蒙”成了及物動詞淳,其賓語是未開化的芸芸眾生警彌嚼。其實擔奴,根據現代啟蒙思想家康德的解釋拘聊視,啟蒙的本質不是“他啟”而是“自覺”驚聯媽,即人們從由自我原因的不成熟狀態(在缺乏指導下無力運用自我理性的狀態)中覺醒坷卉幕,其根源並非是人們缺乏理性袖炕,而是缺乏對理性的運用激。

  [6]這種真知灼見至今閃爍著理性的光芒攘穩。

  [7]在西方扇槽搞,啟蒙思想的支撐源于人們對于客觀規律的認知絞蘭廬,如哥白尼的“日心說”娜、牛頓的“萬有引力”劑瓣、伽利略的“宇宙論”等渦,認為整個宇宙中的一切物體都遵守同一定律疚峭,進而沖破千年的宗教束縛膽,將這一理性思考引入了人類社會巴濰,從而開創了一個不斷進取的新時代起漣。在中國叫,幾千年的封建農業社會編電,使得科技落後莫翟、法治傳統缺乏軟稍,只是受到近代西方啟蒙思想(包括馬克思主義)的影響矛悸,才引入了科學亨斥、民主茸硼齲、法治的概念瓦謊,開始與世界文明接軌攝吃。

  [8]在這一歷史大潮中僳校,中國現在比歷史上任何時期都更接近中華民族的偉大復興沛屎成。正如“一帶一路”被越來越多的國家認識到不是中國的獨角戲凜,而是沿途民族的大合唱襄凜,每個中國人對于客觀與主觀世界的深刻擋據、自覺的理性開發毀,最終將匯集于前所未有的“中國夢”的實現貢陵。

(來源《中國翻譯》雜志2017年第1期)

附件: ?

歷屆與中國譯協《中國翻譯》編輯部 聯合主辦/承辦韓獎競賽的單位

1989 (第1屆) 江西省翻譯工作者協會

1990 (第2屆) 陝西省翻譯工作者協會

1991 (第3屆) 天津翻譯工作者協會

1992 (第4屆) 江甦省翻譯工作者協會

1993 (第5屆) 福建省翻譯工作者協會

1994 (第6屆) 重慶市翻譯工作者協會

1995 (第7屆) 廣州翻譯工作者協會猴、廣州科技翻譯協會

1996 (第8屆) 南京翻譯家協會

1997 (第9屆) 湖南省翻譯工作者協會便、長沙鐵道學院《外語與翻譯》編輯部

1998 (第10屆) 上海科技翻譯學會世柏、上海大學

1999 (第11屆) 商務印書館

2000 (第12屆) 南開大學

2001 (第13屆) 廣東外語外貿大學

2002 (第14屆) 清華大學

2003 (第15屆) 外交學院

2004 (第16屆) 甦州大學

2005 (第17屆) 中南大學

2006 (第18屆) 上海外國語大學

2007 (第19屆) 澳門理工學院

2008 (第20屆) 中國人民大學

2009 (第21屆) 北京大學

2010 (第22屆) 上海對外貿易學院

2011 (第23屆) 對外經濟貿易大學

2012 (第24屆) 首都師範大學境、暨南大學

2013 (第25屆) 天津財經大學

2014 (第26屆) 上海師範大學天華學院

2015 (第27屆) 寧波大學

2016 (第28屆) 上海交通大學

2017?(第29屆) 暨南大學