第一篇：英汉谚语翻译范文
英汉谚语的文化差异及翻译
谚语在字典中的定义是短小精练的民间智慧警句，一般形式严谨，经常包括鲜明的形象和使人难忘的韵律。谚语多风趣幽默，饱含哲理，因而经得起时间的考验，广为流传。
英汉两种语言历史悠久，包含着大量的谚语，由于地理、历史、宗教信仰、生活习俗等方面的差异，英汉谚语承载着不同的民族文化特色和文化信息，它们与文化传统紧密相连，不可分割。 1. 与基督教有关的谚语
宗教是谚语的重要来源之一。汉语的谚语“平时不烧香，临时抱佛脚”明显与曾在中国广泛流传的佛教有关。包括英语在内的西方国家的主要宗教是基督教。许多英语谚语和基督教有着这样那样的关系是十分自然的。 例：
Man proposes, God disposes. 谋事在人，成事在天。
God help those who help themselves. 自助者天助之。
God sends meat and the devil sends cooks. 上帝赐给食物，魔鬼派来厨师。 Each cross hath its own inscription. 每个十字架都有自己的铭文。
以上谚语明显与基督教有关，因为谚语里出现的“上帝”或“十字架”都是基督教的象征。非常有意思的一点是英语中的God经常与汉语中的“天”相对应。基督教徒崇拜上帝，英语中God save the Queen是家喻户晓的句子。当一个说英语的人突然从紧张、焦急、或压力下解脱出来的时候，会脱口而出：Thank God! 中国人崇拜“天”。中国古代的皇帝是“天子”，运气好的人是“天之骄子”。只要好心人得到报答而恶人受到惩罚，我们就会说“苍天有眼”英国人和中国人都要有寻求帮助的对象。只是说英语的人找的是上帝，而中国人找的是“天”而已。
2. 出自《圣经》和英语文学巨著里的谚语
《圣经》是最广为阅读的书之一，也是包括英语国家在内的西方世界最有影响力的宗教作品。它也被认为是一部很好的文学作品。其中的警句、格言已经成为谚语的一个重要组成部分。 例：
Never cast your pearls before swine. 不可明珠暗投(不可对牛弹琴)。 Judge not according to appearance. 不可根据外表做出判断(勿以貌取人)。 Great men are not always wise. 伟人并非事事聪明。
文学作品，作为社会生活的一面镜子，是谚语的又一来源。许多汉语谚语源于中国经典文学作品，例如，“梁园虽好，不是久恋之家”源于《水浒传》;“明
是一盆火，暗是一把刀”源于《红楼梦》。许多英语谚语源于莎士比亚的戏剧、叙事诗和十四行诗。 例：
A rose by any other name would smell as sweet. 玫瑰无论叫什么名字都是香的。
All the world is a stage. And all the men and women are merely players. 整个世界就是个大舞台，形形色色，人们只是其中的演员。
其他的文学大师也对英语谚语宝库做出了贡献。例，英国诗人弥尔顿的名句：Better to reign in hell than serve in heaven(宁在地狱为君，不在天堂作臣)和华尔沃斯的诗句：The child is father of the man(从小知其人)，以及英国思想家培根的名言：Knowledge is power(知识就是力量)都成了英语谚语。 3. 与地理有关的谚语
一个国家的地理环境是语言和文化发展的框架。一个国家的地理特色会不可避免地反映在其语言中，尤其是在谚语中。例如，汉语谚语“不到黄河不死心”就明显与黄河有关。英语谚语中也有地名。 例：
Carry coals to Newcastle. 背煤上煤都，多此一举。
Oxford for learning, London for wit, Hull for women and York for horses. 牛津人学问好，伦敦人才智高，哈勒的女人美，约克的马匹棒。 4. 与航海有关的谚语
英国是个远离欧洲大陆的岛国，对英国人来说航海一直很重要。正像邱吉尔说过的那样，英国人是海洋生物，因而许多英语谚语都起源于他们的航海经验。 例：
Rats desert a sinking ship. 船沉鼠要逃(树倒猢狲散)。 A small leak will sink a great ship. 小漏沉大船(蝼蚁之穴能溃千里之堤)。 Any port in a storm. 船在暴风雨中不择港口(慌不择路)
以上谚语都与航海有关，而它们相对应的汉语谚语却有大陆文化特点。 英汉语的鲜明区别是英国人用他们的航海经验作为生动机智的谚语的源泉，而中国人却从他们在陆地上的经验吸取营养，产生谚语。 5. 与英国历史有关的谚语
每个国家都有自己的历史，而谚语本身就是历史的产物。 例：
It is as hard as to please a knaveas a knight. 取悦坏蛋和骑士同样困难。
英语谚语反映了英语民族的文化特点。因此，翻译英语谚语时，仅仅以语言之间词汇的同义性(等价性)为前提，寻求对等的表现是不够的。译者须较多运用汉语的表现手段，力求能再现英语谚语的语言风格和丰富内涵。只有多注意英语谚语字面以外所特有的语言内涵色彩，才能使译文讽喻得当，易于说理，又不失原来谚语所具有的语言形象。
第二篇：英汉谚语
阿尔伯特.爱因斯坦 名言
1. The only thing that interferes with my learning is my education.
妨碍我学习的唯一障碍就是我的教育。
2. As far as the laws of mathematics refer to reality, they are not certain; as far as they are certain, they do not refer to reality.
当数学原理用于现实时，是不确定的，当它们确定时，又不适用于现实。
3. Common sense is the collection of prejudices acquired by age eighteen.
常识就是人在十八岁之前形成的各种偏见。
4. The release of atomic energy has not created a new problem. It has merely made more urgent the necessity of solving an existing one.
原子能的释放并没有造成一个新问题，它只是使解决一个当前问题的必要性更加迫切。
5. If you are out to describe the truth, leave elegance to the tailor.
如果你决心讲述真相，就把体面留给裁缝。
6. I know not with what weapons World War III will be fought, but World War IV will be fought with sticks and stones.
我不知道第三次世界大战会用什么武器，但我确定第四次世界大战用的武器会是棍子和石头。
Fredrick Nietzsche Funny Quotes 弗里德里希.尼采 名言
7. In the beginning was nonsense, and the nonsense was with God, and the nonsense was God.
胡话一开始也就是胡话，但这些胡话是和上帝有关的，所以最后胡话也就成了上帝。
8. A casual stroll through a lunatic asylum shows that faith does not prove anything.
在精神病院随便走走表明信仰什么都不是。
9. Ah, women. They make the highs higher and the lows more frequent.
啊，女人，你使高尚者更高尚，也创造了更多卑微者。
10. Is man one of God’s blunders? Or is God one of man’s blunders?
人类是上帝犯的一个错误，还是上帝是人类犯的一个错误。
11. Many are stubborn in pursuit of the path they have chosen, few in pursuit of the goal.
许多人在追求他们选择的道路时固执，却很少在追求目标时固执。
Mark Twain Funny Quotes 马克.吐温 名言
12. Be careful about reading health books. You may die of a misprint.
阅读保健类书籍时要小心，你可能死于错误印刷。
13. Don’t go around saying the world owes you a living. The world owes you nothing. It was here first.
别到处跟人抱怨这个世界欠你什么，这个世界什么都不欠你的，首先这一点上就是。
14. I didn’t attend the funeral, but I sent a nice letter saying that I approved of it.
我从不参加葬礼，但我会写封亲切的信表明我是赞成葬礼的。
15. I have never let my schooling interfere with my education.
我从来没让上学影响我的教育。
16. The man who doesn’t read good books has no advantage over the man who can’t read them.
不读好书的人与那些读不懂他们的人相比，没有什么好得意的。
17. “Why do you sit there looking like an envelope without any address on it?”
为什么你坐在那儿，看上去就像一个没写地址的邮封?
Voltaire Funny Quotes 伏尔泰 名言
18. Prejudices are what fools use for reason.
偏见是愚者思考的方式。
19. If there were no God, it would have been necessary to invent him.
就算世界上没有上帝，那也有必要创造一个。
20. Every man is guilty of all the good he didn’t do.
每个人都为他不能行的善而心怀愧疚。
21. No snowflake in an avalanche ever feels responsible.
雪崩时没有一片雪花会有负罪感。
22. The true triumph of reason is that it enables us to get along with those who do not possess it.
理智真正的伟大之处在于它帮助我们与没有理智的人相处。
23. It is hard to free fools from the chains they revere.
将愚人从他们所敬拜的锁链下解放出来是非常困难的。
24. There are men who can think no deeper than a fact.
有些人的思考只停留在表面。
25. Anyone who has the power to make you believe absurdities has the power to make you commit injustices.
如果有人能使你相信荒唐的事，那他也有能力使你犯下罪恶与不公的错误。
26. Anything too stupid to be said is sung.
说出来愚蠢的话，唱出来就不一样了。
27. By appreciation, we make excellence in others our own property.
通过赞美，别人身上的优点就成为了自己的财富。
28. Governments need to have both shepherds and butchers.
政府既需要牧羊人也需要屠夫。
参考资料：http://hi.baidu.com/shenzairen/blog/item/4bb8ec16a71f9f4e20a4e9e3.html 分享给你的朋友吧： i贴吧
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对我有帮助 2 回答时间：2010-5-10 23:12 | 我来评论
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回答者： shenzairen | 三级采纳率：17% 擅长领域： 英语翻译 文档/报告共享
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1)认识自然和总结生产经验的谚语：如“长虫过道，大雨要到”、“东北有三宝：人参、貂皮、乌拉草”。
(2)认识社会和总结社会活动经验的谚语：如“人敬富的，狗咬破的”、“放虎归山，必有后患”。
(3)总结一般生活经验的谚语：如“寒从脚起，病从口入”、“早晨起得早，八十不觉老”。
中国谚语大全
◆一等二靠三落空，一想二干三成功。
◆一天不练手脚慢，两天不练丢一半，三天不练门外汉，四天不练瞪眼看。
◆十年练得好文秀才，十年练不成田秀才。
◆人在世上练，刀在石上磨。
◆人行千里路，胜读十年书。
◆人心隔肚皮，看人看行为。
◆力是压大的，胆是吓大的。
◆三天不念口生，三年不做手生。
◆口说无凭，事实为证。
◆湖里游着大鲤鱼，不如桌上小鲫鱼。
◆口说不如身到，耳闻不如目睹。
◆山里孩子不怕狼，城里孩子不怕官。
◆万句言语吃不饱，一捧流水能解渴。
◆山是一步一步登上来的，船是一橹一橹摇出去的。
◆千学不如一看，千看不如一练。
◆久住坡，不嫌陡。
◆马看牙板，人看言行。
◆不经冬寒，不知春暖。
◆不挑担子不知重，不走长路不知远。
◆不在被中睡，不知被儿宽。
◆不下水，一辈子不会游泳;不扬帆，一辈子不会撑船。
◆不当家，不知柴米贵;不生子，不知父母恩。
◆不摸锅底手不黑，不拿油瓶手不腻。
◆水落现石头，日久见人心。
◆打铁的要自己把钳，种地的要自己下田。
◆打柴问樵夫，驶船问艄公。
◆宁可做过，不可错过。
◆头回上当，二回心亮。
◆发回水，积层泥;经一事，长一智。
◆耳听为虚，眼见为实。
◆老马识路数，老人通世故。
◆老人不讲古，后生会失谱。
◆老牛肉有嚼头，老人言有听头。
◆老姜辣味大，老人经验多。
◆百闻不如一见，百见不如一干。
◆吃一回亏，学一回乖。
◆当家才知盐米贵，出门才晓路难行。
◆光说不练假把式，光练不说真把式，连说带练全把式。
◆多锉出快锯，多做长知识。
◆树老根多，人老识多。
◆砍柴上山，捉鸟上树。
◆砍柴砍小头，问路问老头。
◆砂锅不捣不漏，木头不凿不通。
◆草遮不住鹰眼，水遮不住鱼眼。
◆药农进山见草药，猎人进山见禽兽。
◆是蛇一身冷，是狼一身腥。
◆香花不一定好看，会说不一定能干。
◆经一番挫折，长一番见识。
◆经得广，知得多。
◆要知山中事，乡间问老农。
◆要知父母恩，怀里抱儿孙。
。。。。。
“蜘蛛挂网，久雨必晴”谚语由来
据观测，在我国许多地方。如见蜘蛛张网，阴雨天气将会转晴。如见蜘蛛收网，天气将转为阴雨。
蜘蛛能预测天气，主要是因蜘蛛对空气中湿度变化反应相当灵敏，在蜘蛛尾部有许多小吐丝器，吐丝器部分既粘又凉，当阴雨天气来临时，由于空气中湿度大，水汽多，水汽易在蜘蛛吐丝器部分凝结成小水珠，这样蜘蛛吐丝时感到困难，便停止放丝而收网。相反，当空气中湿度变小天气转好时，蜘蛛吐丝顺利，便张网捕虫了。
另据研究，蜘蛛的腿能感知20—50赫频率的声音，当天气转晴时昆虫易活动，飞行时发出的嗡嗡声，蜘蛛蛛很快就会发觉，所以便添丝织网，准备捕捉。这正是民间用“蜘蛛挂网，久雨必晴”谚语来观测天气晴雨的道理。
“早吃生姜晚吃萝卜，郎中先生急得哭”的谚语由来
来自: 长征一号 (苏州)
有一年，慈禧太后忽然得了重病，头痛，心痛，肚皮痛，病到奄奄一息的地步，急得满朝文武百官团团转。北京城里名医车载斗量，可是对西太后的病症，都束手无策。是没有本领吗?不是的，实在是责任太大，在用药上为难了，轻了不见效，重了怕万一失误，吃罪不起。所以，弄得慈禧太后的毛病一天危急一天，眼看就要横下来了。
新科状元是苏州人，奏了一本，说苏州有位祖传名医叫曹沧洲，绰号赛华佗，有妙手回春之术，将他请来，或许太后的福体可以转安。
曹沧州像个乡下佬，平常不欢喜开口，走路也是慢吞吞的。这天，他接到圣旨，顿时面如土色，抱着一家老小嚎啕大哭。他认定，西太后若不到不可救药的地步，是不会从京城到苏州来请他的，治不好西太后，医生要殉葬，自己这条命是有去无回了。可圣旨不能违拗，曹沧洲只好硬着头皮动身。他一到北京刚住下，就借口路上受了风寒，便卧床不起，其实生病是假：要摸慈禧太后生病的根子是真。头一件大事是查看她吃了些什么药?不查不知道，一查吓一跳。慈禧太后每天吃的山珍海味不说，单是人参一项，日日恨不得泡在参汤里洗浴。还有燕窝、银耳，更是当饭吃。曹沧洲想到，医书上早有记载：“滋补过多，必然食阻中焦，中焦闭塞，危在旦夕。”找出病源，他的胆子大了，便去替慈禧太后看病了。
曹沧洲未用上好良药，单开了一味草头药，只写了五个大字：萝卜籽三钱。看得众御医当场发呆，个个舌头伸多长的，认为这个乡下郎中是进京来送死了。他们都懂药性，萝卜籽是括油的，西太后一向要滋补身体，这药分明不合西太后的心意，但是曹沧洲亲手撮药，亲手煎药，亲手送药到西太后的卧室前，等候她喝下去以后，这才回到住所休息。
西太后饮了三钱萝卜籽的药汤，当夜通了大便，第二天一早就起来了。她第一件事就是感谢神医曹沧洲，见面后恩赐曹沧洲九品顶戴，还要他骑马巡游京城，曹沧洲得了皇封，回乡时人未到家，地方官已经替他造好了三进房子。从此后，他在家专门为地方上乡亲看病，不但施诊，还要送药。逢人就劝人多吃萝卜，日子久了，苏州便有了"早吃生姜晚吃萝卜，郎中先生急得哭"的谚语了。
还有，谚语为人们对生产,生活中长期积累的经验进行描述的简练语言，这个就是它的来源。。
俗语，也称常言，俗话，这三者应该是同义词。俗语一词，已经普遍用作语言学的术语;常言一词，带有文言的色彩;俗话一词，则有口语的气息。
有的文章中偶尔也把俗语称作成语。俗语和成语都是汉语中的约定俗成的语言形式，二者关系密切。“约定俗成”这一成语，就包含着俗、成二字。但从学习的角度来看，它们还是各有特点的。试比较下列例句：
甲、大鱼吃小鱼，小鱼吃虾米
乙、弱肉强食
甲、多年的老歪树，直不起来了
乙、积重难返
甲、后长的牛角，比先长的耳朵长
乙、后来居上
甲、捡了芝麻，丢掉西瓜
乙、因小失大
甲、你走你的阳关道;我过我的独木桥
乙、分道扬镳
甲、前怕狼，后怕虎
乙、畏首畏尾
甲、打破砂锅问到底
乙、刨根问底
甲、王八看绿豆，对上眼儿
乙、一见锺情
以上各组例句，甲、乙意思相同，甲为俗语，乙为成语。俗语以形象为主体;成语以精练为特色。俗语多为完整的句子，长短不一，运用时可以变通;成语多为四个字的稳定结构，形式整齐。俗语流行于人民群众的口头上，文字上保持着通俗的特点;成语多用作书面语，文字上趋向典雅。从这一比较中，可以从主要方面作出界定：俗语是以形象为主体的通俗的口语，它的结构形式相对稳定，而在实际运用中可以灵活变通。
这是俗语的主要内涵，就外延来说，它跟成语难免有交错的情况。俗语虽然以形象为主体，但也不排除精练;成语虽然以精练为特色，但也不排除形象。成语虽然绝大多数是四字结构，但也有一些是由四个以上的字组成的;俗语句式虽然长短不齐，但也有少量是由四个字组成的。俗语虽然多为口语，但已广泛进入文学作品，甚至哲学、科技图书中也经常用到;而随着人们教育水准的提高，成语在口语中也经常使用。这样，俗语跟成语，就可能互相渗透，存在着交错现象。如：
①城门失火，殃及池鱼(形象，八个字，成语→俗语)
②三天打鱼，两天晒网(形象，八个字，成语→俗语)
③雪上加霜(形象，四字，俗语→成语)
④习惯成自然(精练，五字，俗语→成语)
⑤不敢越雷池一步(形象，精练，七字，俗语← →成语)
俗语是口语型的，成语是书面语型的。这些语例，兼有俗语和成语的某些特点，看来俗语辞典、成语辞典都可以收录，好在这种情况并不算多。
俗语和成语，有时候也可能互相转化，并同时存在。例如：
①板凳没焐热← →席不暇暖
②打老鼠又怕碰破玉瓶儿← →投鼠忌器
③火烧眉毛顾眼前← →燃眉之急
④鸡蛋碰石头← →以卵击石
⑤鸡飞蛋打一场空← →鸡飞蛋打
⑥拉完磨杀驴← →卸磨杀驴
⑦鲁班门前弄大斧← →班门弄斧
⑧没喝过墨水← →胸无点墨
⑨怕噎了嗓子不吃饭← →因噎废食
⑩什么病吃什么药← →对症下药
①①一网打尽满河鱼← → 一网打尽
俗语语句结构如果趋向整齐，就有可能转化为成语;成语如果增加形象化的成分，就有可能转化为俗语。俗语转化为成语，仍然可以保持它的形象性;成语转化为俗语，如果缺少形象，就要加以补充，往往转化为歇后语。(参见下文歇后语)俗语与成语，二者既有联系，又有区别。俗语有俗语的优点;成语有成语的长处。俗语使得描写生动活泼，成语使得论述铿锵有力，都值得很好学习。
二，谚语和格言
有些图书把俗语、谚语并称为俗谚，把它们汇编在一起。汇编在一起是可以理解的，但二者并不相等。谚语只是俗语的一部分，它是一些总结知识经验，寓有思想意义的俗语。如：
①白酒红人面，黄金黑世心
②不听老人言，吃亏在眼前
③国家的事再小也是大的，个人的事再大也是小的
④火车跑得快，全靠车头带
⑤江山易改，本性难移
⑥金子碎了分量在
⑦靠山山倒，靠水水流
⑧留得青山在，不怕没柴烧
⑨墨是可以磨浓的
⑩男人有钱就变坏;女人变坏就有钱
①①人心齐，泰山移
①②咬人的狗是不露牙的
①③只要功夫深，铁尺磨成针
格言也总结知识经验，寓有思想意义。但仔细区分，仍稍有不同。格言所总结的知识经验主要是社会方面的，多属逻辑思维，是哲理性的语句，常出自名人名著;而谚语总结的知识经验不限于社会方面，也包括自然科学、生产实践(如农谚)，它出自人民群众之口，多属形象思维，是文学性的语言。这种区别，应该把格言归入书面语一类，把谚语归入口语一类。但是，也难免有交错的情况。
甲，满招损，谦受益(书面语)
乙，虚心使人进步，骄傲使人落后(口语)
甲，有志者事竟成(书面语)
乙，天下无难事，只怕有心人(口语)
甲，先天下之忧而忧，后天下之乐而乐(书面语)
乙，吃苦在前，享乐在后(口语)
以上三组，严格地说，甲为格言，乙为谚语。但是，由于人们教育水准的提高，这些带有文言色彩的格言也进入了口语。我们只能尽可能地加以区分，而不得不承认，实际上存在一些交错现象
俗语中一部分为谚语，另一部分是描述性的语句，它们并没有总结知识经验，而只是表述一种情态。如：
①不认这壶酒钱
②不知道哪头炕热
③蝉曳残声过别枝
④横挑鼻子竖挑眼
⑤眉毛胡子一把抓
⑥起大早，赶晚集
⑦求爷爷，告奶奶
⑧外国的月亮比中国的圆
⑨摇头不算点头算
⑩中看不中吃
①①睁一只眼，闭一只眼
①②走了穿红的，来了穿绿的
这一部分语句是描述性的，跟总结知识经验的谚语不同，而又无确定的术语，现在只是笼统地称为俗语，实在有必要把它跟谚语区别开来，给它一个确定的名称。
有的图书称之为“惯用语”，但所涉及的语言现象，却是“俚语”，如：背靠背、开夜车、乱弹琴、磨洋工、冤大头，等等。笔者以前在《俗语五千条》的前言中，曾用“熟语”来称呼描述性的俗语。熟语这一术语的定义，也不十分明确，有的辞典又把它当作高于俗语、成语的术语来使用，而它本身又跟“俗语”的读音近似，某些方言区甚至就是同音词，作为术语，自身有不足之处。再三斟酌，觉得不如用“俚语”来代替。
俚语，这个术语有时跟俗语相混，俚俗并称。这个“俚”，跟“乡里”之“里”有关，望文生义，也就是里人(乡下人)的意思。俚语常指带有方言色彩的土语。既然它有时跟俗语相混，而“惯用语”实际上又多指俚语，不如就借用“俚语”一词，来专指这些描述性的俗语。
四，歇后语、俏皮话
歇后语、俏皮话，基本上是同义词。歇后语是语言学上的术语，俏皮话是口头上的称呼。
歇后语形式上是半截话(前半为形象或事例，后半为解释、说明)，实际上是要把话说得更形象些，更具体些。因此，歇后语应该包括在俗语之内。不过，歇后语中的形象常常是漫画式的，带有戏谑调侃的色彩。它用种种修辞手段，对字、词、语、句(包括俗语本身)加以修饰，使之生动活泼。因而跟谚语、描述性俗语(改称俚语)，又有些不同。如：
①水仙不开花，装蒜(修饰词)
②猫哭耗子，假慈悲(修饰词组)
③大水冲了龙王庙，自己人不认自己人(修饰句子)
④木匠戴枷，自作自受(修饰成语)
⑤张飞穿针，大眼瞪小眼(修饰俗语本身)
有些成语，为了增强形象性，往往会转化成歇后语。
①擀面杖吹火，一窍不通
②金弹子打鸟，得不偿失
③绿绸缎上绣牡丹，锦上添花
④磨道里走路，没头没尾
⑤螃蟹过河，七手八脚
⑥十五个吊桶打水，七上八下
⑦屎壳郎变知了，一步登天
⑧小葱拌豆腐，一清二白
⑨阎王爷出告示，鬼话连篇
歇后语良莠不齐，有些歇后语内容和形象，均不见佳，有一部分，甚至是语言垃圾，不宜滥用。有些常用的歇后语，形象较好，前后结合得比较紧密，已经跟谚语、描述性的俗语(俚语)近似。如：
①黄鼠狼看鸡，越看越稀(前为形象，后为解释，经验之谈→谚语)
②竹篮子打水，一场空(前为形象，后为解释，描述性俗语→俚语)
③芝麻开花，节节高(前为形象，后为解释，描述性俗语→俚语)
综上所述，谚语，俚语(描述性的俗语)，歇后语，这三部分构成俗语的整体。俗语属于口语型的语句，与书面语型的成语、格言有所区别，它们是汉语的口语和书面语的两大系统。
谚语是在人民群众中广泛流传的固定语句，是人民群众在长期生活实践中总结出来的经验和教训的结晶。谚语虽然简单通俗，但反映的道理却非常深刻。
歇后语
歇后语，是我们中国人特有的智慧与趣味语言，也是民间爱用的一种语法。
歇后语是广大人民在生活实践中创造的一种特殊语言形式。它一般由两个部分构成，前半截是形象的比喻，象谜面，后半截是解释、说明，象谜底，十分自然贴切。
例如：
一个巴掌打不响 -- <孤掌难鸣>;
懒婆娘的裹脚 -- <又长又臭>。
在一般的语言中。通常只要说出前半截，"歇"去后半截，就可以领会和猜出它的本意，所以称它为歇后语。
最早出现"歇后"这一名称的是在唐代。《旧唐书。郑綮列传》中就已提到过有所谓"郑五歇后体"(一种"歇后"体诗)。但它作为一种语言形式和语言表现，远在先秦时期就已出现了。如《战国策。楚策四》："亡羊而补牢，未为迟也。"意思是说，失了羊再去修补羊圈，还不算太晚。这是我们今天所看到的最早的歇后语。
我们有理由认为，这是当时流行在民间的俗语，是出于一般人民的生活经验。这类古代的歇后语，虽然很少见于文字记载，但在民间流传相信是不少的。如钱大昕《恒言录》所载："千里寄鹅毛，物轻人意重，复斋所载宋时谚也。"这类歇后语，直到今天还继续为人们所使用。
在研究歇后语的渊源时，有些语言学家和语言学专著还述及其它有关名称。如陈望道在《修辞学发凡》中，将歇后语列入"藏词"格一节介绍;郭绍虞在《谚语的研究》中，指出歇后语源起于"射覆语"(类似猜谜的一种形式);另外一些书上又列出诸如"隐语"、"谜语"、"谚语"、"缩脚语"、"俏皮话"等名称。加以比较，大都揭示出其中一些共同之处和相异之点。关于歇后语的分类，向无定说。何况还有不少歇后语，一身兼有几种性质，要划分得十分科学，是比较困难的。为了便于查阅，我们将歇后语条目中凡带有谐音字的归入一类，其余的按照比喻部分的性质分为三类。
第一，谐音类。如：
空棺材出葬 - <目(木)中无人> 小葱拌豆腐 - <一清(青)二白> 这类歇后语，是利用同音字或近音字相谐，由原来的意义引申出所需要的另一个意义。这类歇后语，往往要转几个弯，才能领悟它的意思。因而也更饶有兴味。
第二，喻事类。如：
弄堂里搬木头 - <直来直去> 冷水发面 - <没多大长劲>
这类歇后语，是用实在的或想象的事情作比方。如果对设比事情的特点、情状有所了解，也自然能领悟后半截的"谜底"。
第三，喻物类。如：
秋后的蚂蚁 - <蹦达不了几天> 棋盘里的卒子 - <只能进不能退>
这类歇后语，则是用某种或某些物件作比方。了解设比物的性质，也就能领悟它的意思。
第四，故事类。如
楚霸王举鼎 - <力大无穷>
曹操吃鸡肋 - <食之无味，弃之可惜>
这类歇后语，一般是引用常见的典故、寓言和神话传说等作比方。上述两例，只要知道项羽、曹操故事的，一般也能了然。
遇有交叉兼类情况的，则归入其特点更为明显的一类。如
纸糊的琵琶 - <谈(弹)不得>
这一歇后语兼喻物、谐音，现归入谐音类。
歇后语具有鲜明的民族特色，浓郁的生活气息，幽默风趣，耐人寻味，为广大群众所喜闻乐见。
回答者：kgdxk - 董事长 十六级 9-5 18:49
◆一等二靠三落空，一想二干三成功。
◆一天不练手脚慢，两天不练丢一半，三天不练门外汉，四天不练瞪眼看。
◆十年练得好文秀才，十年练不成田秀才。
◆人在世上练，刀在石上磨。
◆人行千里路，胜读十年书。
◆人心隔肚皮，看人看行为。
◆力是压大的，胆是吓大的。
◆三天不念口生，三年不做手生。
◆口说无凭，事实为证。
◆湖里游着大鲤鱼，不如桌上小鲫鱼。
◆口说不如身到，耳闻不如目睹。
◆山里孩子不怕狼，城里孩子不怕官。
◆万句言语吃不饱，一捧流水能解渴。
◆山是一步一步登上来的，船是一橹一橹摇出去的。
◆千学不如一看，千看不如一练。
◆久住坡，不嫌陡。
◆马看牙板，人看言行。
◆不经冬寒，不知春暖。
◆不挑担子不知重，不走长路不知远。
◆不在被中睡，不知被儿宽。
◆不下水，一辈子不会游泳;不扬帆，一辈子不会撑船。
◆不当家，不知柴米贵;不生子，不知父母恩。
◆不摸锅底手不黑，不拿油瓶手不腻。
◆水落现石头，日久见人心。
第三篇：毕业论文：英汉动物谚语的对比研究
A Comparative Study of English and Chinese Animal Proverbs 1
A Comparative Study of English and
Chinese Animal
Proverbs I. Introduction In Longman Modern English Dictionary, proverb is “a brief familiar maxim of folk wisdom, usually compressed in form, often involving a bold image and frequently a jingle that catches the memory.” A proverb, which succinctly sums up human experience and observation of the world, states a general truth and gives advice or warning. A proverb, often involving a bold image, musical rhythm and compressed form, can bring vividness to the readers and so they are easy to remember and spread. Proverbs are summing up of folk wisdom, they are usually pithy, and have universal appeals. People love to pick up proverbs when they try to reason things out and the proper use of proverbs can make their views more convincing. Proverbs are the crystal of the national wisdom. They are an important part of a national language and they appropriately reflect the relation between culture and language. They have been connected closely with the national characteristics ever since their coming into being and in their development. It is generally acknowledged that different peoples have great differences in their cultures. But since different peoples live on the same earth with roughly similar needs and some of them have even experienced similar social development stage, their experiences, emotional reflection and observation of the world are in many aspects similar. This shows that different peoples may have cultural generality besides cultural difference. Proverbs, as the cream of a language, inevitably carry the imprint of cultural difference and generality. The difference and generality respectively lead to the dissimilarities and similarities between English and Chinese animal proverbs and making a comparative study of them is of great significance.
A Comparative Study of English and Chinese Animal Proverbs 2
II.
Animals Proverbs with Identical Meanings Some animal proverbs in English and Chinese are identical in meaning. The proverbs in this category are limited in number. They are the result of either coincidence or translation loans from one language to another. These proverbs are not hindered by national boundaries or culture barriers, instead they have take on universal significance. The following are some examples. 1. English: An ass is known by his ears. / Chinese: 见耳识驴，听话知愚。 2. English: It is a sad house where the hen crows louder than the cock.
Chinese: 牝鸡司晨，家之不详。
Many factors have contributed to the emergence of fully corresponding pairs in English and Chinese proverbs. Firstly, although different nations live in varied natural environments and diversified geographic conditions, they still share quite a lot in common. They have more or less the same species of animals. And the common ground of human cultures is larger than the individual feature of each culture. Although, people’s concrete ways of life are varied in different places, the fundamental ways of living and thinking are the same for the whole human race. Secondly, owing to culture exchange, translation loans are borrowed from each other, which are not limited to the root ideas but sometimes include the “clothing of the idea”. As a result, some proverbs with identical animal image come into existence in different language, for instance, “He who rides a tiger is afraid to dismount” and “骑虎难下”. III. Animal Images with Different Meanings in Proverbs
A Comparative Study of English and Chinese Animal Proverbs 3
Some English and Chinese proverbs share the same images, and people take it for granted that they should have the same connotation, but actually, they contain different or even opposite meanings. For example, “It is a good horse that never stumbles.” and “好马不失蹄”. In this example, the English proverb “It’s a good horse that never stumbles”, is easy to be translated into Chinese “好马不失蹄”. In fact, the English proverb means even a good horse will stumble, so the right translation should be “好马也有失蹄时”. In the following part, the reasons for misunderstandings and the different choice of animal images will be clarified. A. Reasons for misunderstandings
Firstly, sometimes, the old use of grammar remains in the proverbs, and it may mislead our comprehension. The preservation of the old grammatical structure “it’s...that...” is similar to the modern structure in form, but opposite in meaning. The misunderstanding of the English proverb “It’s a good horse that never stumbles” as Chinese proverb “好马不失蹄” is due to this old grammatical structure. Secondly, when people hold different views and attitudes to animals, and their different worldviews toward the same situations, the same animal images may have different or even opposite meanings in different culture, and proverbs containing the same animal images will possibly have different meanings. The seemingly corresponding English and Chinese proverbs may have different connotations. For example: “Dog eats dog” and “狗咬狗”. “Dog eats dog” is always regarded as “狗咬狗”. But actually “Dog eats dog” refers to the phenomenon that people hurt those of the same group, while “狗咬狗” means bad people fight with bad people, so the two proverbs mean differently.
B. Factors influencing the choice of animal images in proverbs
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The languages have some universality, but more importantly, they have their own culturally specific features. The culturally specific features are closely related to their religion, special geography, literature and psychology. 1. Different religious beliefs Different nations usually believe in different religion. Thus proverbs of diverse nations surely express various religious beliefs. In the west, Britain and America are Christian countries with a long history. And Christian as the main belief of them has already taken roots in their lives for ages. Christians believe in the God. The God is the unique and supreme god, while people are born with a sin, and are the same and equal in the face of the God, so the common people respect and worship the God, but disregard the majesty. “A cat may look at a king” reflects this kind of thought.
Furthermore, there are some animals endowed with different religious meanings. In Christianity the serpent is the symbol of devil and Satan, while the lamb is the symbol of the God’s people and timidity, and the dragon is the symbol of evil and danger. Serpent enticed Eve to steal fruit of Tree of conscience and she then shared with Adam. In the end they two were kicked out of the Garden of Eden. So in English proverbs, snake has a meaning of cunning. In China, Buddhism has been spread over one thousand years, and the Buddhist culture has been melt into the daily life of the Chinese for a long time. As a result, it is very common that quite a number of Chinese believe in Buddhism. Some Chinese proverbs are about Buddhism. There are proverbs about the strict social classes and roles. Here are some examples. 狗肉烧酒穿肠过，佛在心中留。(Buddha in heart, wine and meat will pass through intestines.) 狗咬吕洞宾，不识好人心。(Don’t snap and snarl at me when I’m trying to do my best for you.)
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2. Different geographic conditions Geographically England is located in the Western Hemisphere, while China lies in the Eastern Hemisphere, thus England and China have different climate. They form different living styles. England is an island country, so most Englishman make livings by fishery or navigation. Chinese formed their living style----farming and stock rising. Therefore, there are a great many different proverbs. Firstly, there are some animal proverbs about the special climate in England. If the cock crows on going to bed, he’s sure to rise with a watery head. (公鸡傍晚叫，早晨有雨到。) March comes in with adder heads, and goes out with peacock tails. (三月来如猛狮，去如羔羊。) Furthermore, fishery and navigation are of great importance to English people and it is no wonder that plenty of English proverbs are on fishery or navigation, and a lot on fishes. But in China, the fish does not carry so many national meanings. The following are some English fish proverbs. All is fish that comes to his net. (进网都是鱼。) Fish begins to stink at the head. (鱼烂头先臭。) 3. Different literary backgrounds Different nations have different literature, which makes up particular cultural backgrounds of proverbs. On the basis of this, a great many proverbs are often simple in structure but deep in meaning. In order to grasp and translate their deep meanings accurately, we must be clear about the literature. In Chinese there are a lot of animal proverbs originated from various classical works, such as: 二者不可兼得，舍鱼而取熊掌.
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On the other hand, English proverbs also take in the quintessence of many literal works and are in fact the well-known remarks of some famous writers, such as some proverbs of Shakespeare: All cats love fish but fear to wet their paws. (欲吃龙肉，又怕下海。) Patience perforce is medicine for a mad dog. (不得已的忍耐是疯狗的药方。) In brief, both China and English have their diverse and colorful literature, which is vividly reflected in their proverbs and as well have constituted the historical and cultural backgrounds of their proverbs. Thus whenever we translate proverbs, it is helpful for us to look into histories and origins of the proverbs and make proper judgments according to the backgrounds. 4. Different psychologies Although mankind shares many life experiences and thoughts, and different cultures occasionally have some cultural overlaps, yet on the whole different cultures have different psychology, and people of different cultures hold different attitudes to the same animals. Here we will take animals for examples to explain the different psychology in proverbs of different nations. With the development of human society, many animals play an important role in human life and some of them have become a particular kind of symbolism in people’s mind, and animals in various countries symbolize diverse meaning. The connotations of animals in proverbs of one language do not coincide with those in other languages. The different connotative meanings which the animal words carry in different countries are called cultural implication of the word by the famous Chinese professor Wang Dechun, a noted linguist at home. National cultural meaning is an essential signified meaning of the words tinged with an ethnic group’s cultural connotations. In English and Chinese animal images, both similarities and differences exist in national cultural meanings. However the dissimilarities are absolute while the similarities are relative. Both universality and individuality lie in different cultural connotations loaded in English and Chinese
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animal proverbs. IV. A brief Introduction of the Proverbs Involved in Several Kinds of Animals A. Proverbs of the dragon (龙) In Chinese and western culture, dragon is the animal existed in the myths and legends. In China dragon is the symbol of auspicious honor. It is a bright contrast that in English dragon is fundamentally evil and cruel. In Chinese culture, dragons symbolize good luck, authority, noble, and prosperity. We Chinese are proud to call ourselves “descendants of the dragon”. In the feudal society, dragon is the emblem of the emperor; the emperors thought they were real dragons and the sons of the heaven. Today dragon is still supreme in the heart of Chinese people. China is called “Oriental Dragon”; dragon is regarded as the totem of the Chinese nation. There are a lot of proverbs about dragon, such as “龙生龙，凤生凤”, “强龙压不过地头蛇”. All these proverbs show that dragon (龙) is a great part in the Chinese culture. However, in English people think that dragon is the representative of the evil, a ferocious monster. The distinctions between Chinese and English culture makes the same animals have different connotation and the choices of animal images are completely different. As a result of this, when we want to use English to express the “龙”, we must take this kind of distinction into consideration. “亚洲四小龙” should be translated as “four tigers” instead of “four dragons”. B. Proverbs with word “bat” (蝙蝠) In English-speaking countries, folks think bat as an evil animal and it is often used with the dark and evil force. So in English, proverbs with word “bat” commonly contain derogatory sense. In “as blind as bat”, it becomes a typical image of blind person with eyes open. Bat also has evil meanings of being absurd and odd. We use
A Comparative Study of English and Chinese Animal Proverbs 8
“have bats in the belfry” or “crazy as a bat” to say that a person is off one’s mind. In the traditional Chinese culture, bat (蝙蝠) is homophonic with “福” which means happiness, luck, and blessing. Therefore, old bat woodcarving and embroidery with bats put up people’s wish of blessing for auspicious and happy life. C. Proverbs of sheep and goats(羊) Because of the influence of The bible, the images of sheep and goat are as like as an apple to an oyster. Proverbs of goats are usually derogatory. “Play the goat” is to act as a fool. In The bible, a shepherd tried to distinguish sheep and goats, and he placed sheep right and put goat in the other side in that wild goats often infiltrated the flock to lure sheep. So that the proverb “separate the sheep from the goats” is to divide good or useful people from bad or useless ones. In the eye of Chinese, they two belong to the same species, and don’t any special implied meanings. The UK is a graziery-developed country and people there prefer to wool products. Owing to this, many wool proverbs spring up. Here are some examples: “pull the wool over one’s eyes”which means using people’s innocence to make a cheat into being, “go for wool and come home shorn”that has the meaning of overshoot oneself and “much cry and little wool” the Chinese meaning of which is “雷声大，雨点小”. D. Proverbs of the owl (猫头鹰) Owl is a clever and witty bird with wisdom, earnest and other culture connotations. Words, as “owlish” and “owlishly”, often apply to describe a man to be smart, resourceful and serious. Also in children’s books and comics, owls are often very intelligent. When dispute appears, the animals will ask owls to coordinate when there is an emergency.
But in China, it is totally different. Chinese think that owl is linked with superstitious believes, and people are afraid of hearing their hoot because of a faith
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that man will be unfortunate when meeting owls. So a Chinese proverb “猫头鹰进宅，好事不来” means adversity is upcoming. An American woman came to China for the first time and knew little about what Chinese thought of owls. She loved owl pins very much and often wore them. She found people around her often point at her when she wore owl pins. Moreover, some of them even stopped to ask him why she wore owl pins which greatly puzzled her. Only when a Chinese told her about the superstitious thought of owl in Chinese eyes, did she stop wearing it in China. E. Proverbs of the cat (猫) The westerner is one of the important members of the “pet culture”. Cat is used to describe the female, model’s stage steps on the runway named catwalk. “Old cat” is old woman of bad temper. “Barber’s cat” is a person with a starved look. “Copy cat” often said by children is a metaphor to kids copying others. There is a proverb that “when the cat is away, the mouse will play”. It tells people that when a power is absent, others will lawless and naughty. Cat in Chinese does not have any similar uses in proverbs. But “山中无老虎，猴子称大王” have the same meaning with this proverb. There are much more examples, the following examples are widely used. 1) English:A cat may look at a king. / Chinese:小人物也有权利
2) English:All cats are grey in the dark. / Chinese:不因为美丑就判断别人的好坏 3) English:That’s like putting the cat near the goldfish bowl. / Chinese:引狼入室
Even though cat occasionally exists in Chinese, some cat proverbs are still in use. “猫改不了吃腥” is commonly applied to a person who can not change his long-standing habits. “吃猫食” is just eating like bird.
F. Proverbs of the dog (狗)
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Dog is a word that often used in proverbs and we should pay great attention to. As a matter of fact, people in western countries loves dog more than us. In these countries people loves to keep dogs and they usually call themself or others dog with no meaning of dog. Also dogs are titled with a laudatory name as “man’s best friend” in Britain and America. So in English there are many proverb of dogs such as “Every dog has its day”, “Barking dog seldom bite”, “Dog does not eat dog”, “you are a lucky dog”. But in Chinese, many proverb with dogs have bad meanings and often associate with disgusting things such as “狗改不了吃屎”, “狗咬吕洞宾，不识好人心”, “挂羊头，卖狗肉”. All these show that people have no good feelings to dog in the past. Some employers deny people born in the year of the dog. These proverbs contain a derogatory meaning against dogs, and reflect people’s bad impression to the dog. V. The Principles in the Translation of Animal Proverbs
English and Chinese proverbs are from various sources, and they give information about their culture on many social subjects, so there is necessity of a study for translation of English and Chinese proverbs to acquire more information of different nations. Translation is also becoming increasingly important as a medium of international communication. A faithful translation of English and Chinese proverbs will attract the target language readers not only for its vivid and expressive language, but also for much interesting information. Therefore, the purpose of proverb translation isn’t only to absorb and introduce the vivid expressions, but also to enrich the target readers with the culture of other nations and to learn the philosophy and views of the world and life. For this purpose, translators shall pay great attention to keeping the sense and flavor of the original and acquire the highest degree of cultural exchange. The best translation shall contain both the original image and the connotation. Traditionally, there are two major translation methods: literal translation and free
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translation. Literal translation focuses on the source language, referring to the translation based on the form, while free translation focuses on the target language, referring to the translation based on meaning. Which method shall be more important, and be put at the first place? Translators have been arguing over the question for a long time. Though there are not set rules for translating animal images, translation principles does exist. They are cultural equivalence and validity principles. A. Cultural equivalence principle As far as the cultural transmission is concerned, it implies conveying as much as possible the original cultural information in the translated texts in order to achieve the highest degree of language-culture correspondence between the source language and target language. “Equivalent effect” in translation includes linguistic equivalence, stylistic equivalence and socio-cultural equivalence. With the development of linguistics and the increasing degree of communication between different cultures, the socio-cultural equivalence is becoming more and more important. The translators are not satisfied with only transmitting the meaning, but they want to have an integration of both meaning and form. They want to introduce the original form and meaning to foreign land. In terms of transmitting cultural images, cultural equivalence includes equivalence of both the superficial form and the deep cultural content. In image translation, to convey the form and the content determines whether the superficial information or the deep connotative information of a cultural image is conveyed. The best way to convey cultural images is to combine the form equivalence and the content equivalence. However, cultural equivalence does not mean strict or rigid adherence to the original images. If the formal equivalence and the content equivalence cannot be achieved at the same time, the translation should be flexible, and they could give
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priority to the content equivalence, and try their best to convey the cultural information contained in the formal image. Otherwise, the rigid adherence to the original form will not get cultural equivalence in the true sense. The focus is how to change forms properly in reproducing similar effects so as to convey cultural information to the largest extent. B.
Validity principle As far as image transmission is concerned, the validity principle means the conveyed cultural information must be valid when a translator tries his best to accomplish cultural equivalence principle. The validity principle requires in the first place translators should neither over-domesticate nor over-foreignize cultural images, so as to avoid imagery confrontation and achieve imagery acceptability. The validity principle and cultural equivalence principle are interrelated with and interdependent on each other, but the validity principle is more concerned with the target language readers. If the translated image makes no sense to the target language readers or causes misunderstanding to them, all the work done by the translator is futile. For example: “It’s raining cats and dogs”. If we translate it into “天上下猫和狗了”, the translation will be absurd to Chinese people. Although the original images are kept, the translation is invalid, so the better translation may be the deletion of the original images: “天上下着瓢泼大雨”. In conclusion, the translation of cultural image is complex. We shall try our best to knit the foreignization and domestication flexibly, and follow the principles of cultural equivalence and validity. VI.
Conclusion
The translation of proverbs and animal images is really a complex and delicate work. It should be kept in mind that the main purpose of translation is to transmit different cultures. In translation, the traits of culture shall be remained as much as
A Comparative Study of English and Chinese Animal Proverbs 13
possible, and the two principles of cultural equivalence and validity should be followed. As translators, we shall try our best to find the most appropriate translation which is not only faithful to the meaning, but also keeps the original cultural colors. There is not a settled way as to what kind of translation is the best because the culture is forever changing with the time. The formerly strange proverbs may be considered as natural with the widening communication and rapid globalization. Therefore the translation of proverbs shall always catch up with the time. Translation should also be in harmony with the kind of the writing and purpose of writing. Also, the translation of the same proverb and the same animal image may be different if the context changes, sometimes original colors shall be kept, but sometimes they should be deleted.
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Acknowledgements First, I would like to extend my sincere thanks to all the respected professors and teachers from whom I have learned not only the knowledge but also the way of related disciplines, and serious attitude to do research work.
Second, I would like to express my hearty appreciation to my teacher Feng yan and Liao suyun for their rigorous and expert direction. Their effective guidance research enabled me to implement the work smoothly. Their insightful comments on the study have been both encouraging and helpful. Their constant help and care have always inspired me to learn more. Their kindness also offers me lots of good materials.
Thirdly, I would like to thank the librarians in our campus library, for they have helped me to find various reference books needed for my study.
第四篇：英汉翻译6
奥巴马《勇往直前》第一章(6)原创中英对照
It was Bill Clinton’s singularcontribution that he tried to transcend this deadlock,recognizing not only that what had come to be meant by the labelsof “conservative” and “liberal” played to Republican advantage, butthat the categories were inadequate to address the problems wefaced. At times during his first campaign, his gestures towarddisaffected Reagan Democrats could seem clumsy and transparent(what ever happened to Sister Souljah?) or frighteninglycoldhearted (allowing the execution of a mentally retarded deathrow inmate to go forward on the eve of an important primary). Inthe first two years of his presidency, he would be toabandon some core elements of his platform—universal health care,aggressive investment in education and training—that might havemore decisively reversed the long-term trends that were underminingthe position of working families in the new economy. 克林顿(BillClinton)总统一人独辟蹊径，试图打破这种意识形态的僵局，他认识到在政客身上打上“保守派”和“自由派”的标签渐渐趋向有利于共和党，也发现了解决我们面对的问题的手段不足。在他第一次竞选总统时，他在处理愤愤不平的民主党里根支持者(传统上是民主党人，特别是北方的白人工人阶级，但在里根竞选总统时投票给共和党)的手法上显得有些笨拙和直率(索尔嘉妹妹是怎么啦?1992年克林顿在竞选时严厉谴责政治立场激进而且喜好饶舌的女歌星SisterSouljah，并因此而赢得了中间选民的支持)，或者是令人寒心的冷淡无情(在重要的初选前夕提前对一个智障精神病的死囚执行死刑)。在总统任期的前2年，他被迫放弃了自己政治纲领中的一些核心原则——全民卫生保健计划，对教育和培训的积极投资——因此可能导致决定性地颠倒了美国长期发展趋势，这种趋势正在削弱新经济体中工作家庭的地位。
Still, he instinctively understoodthe falseness of the choices being presented to the Americanpeople. He saw that government spending and regulation could, ifproperly designed, serve as vital ingredients and not inhibitors toeconomic growth, and how markets and fiscal discipline could helppromote social justice. He recognized that not only societalresponsibility but personal responsibility was needed to combatpoverty. In his platform—if not always in his day-to-daypolitics—Clinton’s Third Way went beyond splitting the difference.It tapped into the pragmatic, nonideological attitude of themajority of Americans. 但，他本能地意识到这是个错误的选择，他注意到如果能够合理安排政府开支和政府规章的话，会成为经济的发展中至关重要的因素而且不会产生抑制作用，市场和财政自律能够有助于促进社会公平。他认识到扫除贫穷不仅是社会机构的责任，也是每个人的责任。在克林顿总统的政治纲领中——并不一定呈现于他每日的政治活动中——他的第三条路线政策(ThirdWay，是介于自由放任资本主义和福利国家之间的一种发展模式。由于它与里根以前的自由主义政策以及里根后的保守主义政策都不一样，故称之为第三条道路)远不仅仅是折中路线。它迎合了注重实效的、无意识形态的大多数美国人的性情。
Indeed, by the end of hispresidency, Clinton’s policies—recognizably progressive if modestin their goals—enjoyed broad public support. Politically, he hadwrung out of the Democratic Party some of the excesses that hadkept it from winning elections. That he failed, despite a boomingeconomy, to translate popular policies into anything resembling agoverning coalition said something about the demographicdifficulties Democrats were facing (in particular, the shift inpopulation growth to an increasingly solid Republican South) andthe structural advantages the Republicans enjoyed in the Senate,where the votes of two Republican senators from Wyoming, population493,782, equaled the votes of two Democratic senators fromCalifornia, population 33,871,648. 实际上，在他总统任期结束时，克林顿的政策——如果谦虚一点地说，被公认为进步策略——得到了广大民众的支持。从政治上来说，为了竞选胜利，他削弱了某些民主党的政治优势。在这方面他失败了，尽管国家经济繁荣，但是将受欢迎的政策转变为两党治理联合的形式，说明民主党正在面临着人口分布带来的难题(特别是，人口增长使得共和党南方阵营日益稳固)，并且共和党在国会享有组织结构优势，因为在国会中，两张来自怀俄明州(人口49万3782)共和党参议员的投票与两张来自加州(人口3387万1648)民主党参议员的投票具有相同的效力。
But that failure also testified tothe skill with which Gingrich, Rove, Norquist, and the like wereable to consolidate and institutionalize the conservative movement.They tapped the unlimited resources of corporate sponsors andwealthy donors to create a network of think tanks and mediaoutlets. They brought state-of-the-art technology to the task ofmobilizing their base, and centralized power in the House ofRepresentatives in order to enhance party discipline. 但是这方面的失败也是拜金里奇,罗夫和罗奎斯特等人的所赐，他们有能力巩固并制度化保守党的政治运动。他们利用企业赞助者和富有捐赠者的无限资源建造了一个政治智囊团和媒体渠道的网络。他们应用这种艺术级别的政治活动方式来动员基层党员，而且为了加强党纪，将众议院的权力集中化。
And they understood the threatClinton posed to their vision of a long-term conservative majority,which helps explain the vehemence with which they went after him.It also explains why they invested so much time attacking Clinton’smorality, for if Clinton’s policies were hardly radical, hisbiography (the draft letter saga, the marijuana puffing, the IvyLeague intellectualism, the professional wife who didn’t bakecookies, and most of all the sex) proved perfect grist for theconservative base. With enough repetition, a looseness with thefacts, and the ultimately undeniable evidence of the President’sown personal lapses, Clinton could be made to embody the verytraits of sixties liberalism that had helped spur the conservativemovement in the first place. Clinton may have fought that movementto a draw, but the movement would come out stronger for it—and inGeorge W. Bush’s first term, that movement would take over theUnited States government. 而且他们也明白克林顿总统对长期占据议会中多数席位的共和党所形成的威胁，这也解释了为何他们如此热衷于对付克林顿。这同样解释了为何他们花了如此多时间攻击克林顿的道德问题。因为，如果他们在克林顿的政策上找不出什么毛病，那克林顿的自传(当逃兵，吸食大麻，在名牌大学习得的理智主义，从政的老婆从不下厨，最糟糕的是性丑闻)则被证明对共和党阵营十分有利。他们将材料复制足够多份，对事件进行添油加醋，还有在根本上不可否认的克林顿自身行为不检的证据，最后结论是在克林顿身上体现了60年代自由主义的明显特征，而恰恰是60年代的自由主义在最初刺激了保守党政治活动。虽然克林顿在当时也许和这个运动团体打成个平手，但他们经过这事后变得更强大了——在小布什的第一任总统任期，这个运动团体接管了美国政府。
THIS TELLING OF the story is tooneat, I know. It ignores critical strands in the historicalnarrative—how the decline of manufacturing and Reagan’s firing ofthe air traffic controllers critically wounded America’s labormovement; the way that the creation of majority-minoritycongressional districts in the South simultaneously ensured moreblack representatives and reduced Democratic seats in that region;the lack of cooperation that Clinton received from congressionalDemocrats, who had grown fat and complacent and didn’t realize thefight they were in. It also doesn’t capture the degree to whichadvances in political gerrymandering polarized the Congress, or howefficiently money and negative television ads have poisoned theatmosphere. 我知道，这种叙事方式过于简洁了。我忽略了在历史叙事中的一些关键情节，例如：制造业是如何衰落的;里根政府开除罢工的航管员是如何关键性地重创了美国劳工运动;南方是如何划分多数派选举区和少数派选举区，在同一地区保证黑人拥有更多众议员席位的但同时使得民主党席位减少了;克林顿总统很难从民主党议员们处得到支持，因为自鸣得意的他们正在捞政治油水，而没有意识到他们已陷入一场斗争中。文章也没有记录改划选举区所导致的国会两极分化造成的影响，或金钱和负面电视广告是如何有效的荼毒政治环境。
Still, when I think about what thatold Washington hand told me that night, when I ponder the work of aGeorge Kennan or a George Marshall, when I read the speeches of aBobby Kennedy or an Everett Dirksen, I can’t help feeling that thepolitics of today suffers from a case of arrested development. Forthese men, the issues America faced were never abstract and hencenever simple. War might be hell and still the right thing to do.Economies could collapse despite the best-laid plans. People couldwork hard all their lives and still lose everything. 当我想起那位老华盛顿政客在那晚对我说的话时，当我仔细估量乔治·凯南(GeorgeFrost Kennan，美国外交家，冷战时对苏联遏制政策的始创人)或乔治·马歇尔(GeorgeMarshall，美国军事家、战略家、政治家、外交家，美国陆军五星上将)的丰功伟绩时，当我阅读博比.肯尼迪(BobbyKennedy)或埃弗里特.德克森(EverettDirksen)的演讲稿时，我忍不住感到今日的政治正经历一段发育不良的时期。在这些人的年代，他们一直面对的都是复杂的难题，而且非常棘手。战争也许带来痛苦，但在当时仍是一个正确的选择。就算准备了最好的计划，经济还是有可能会崩溃。人们一生勤劳工作但是仍然有可能会失去一切。
For the generation of leaders whofollowed, raised in relative comfort, different experiences yieldeda different attitude toward politics. In the back-and-forth betweenClinton and Gingrich, and in the elections of 2000 and 2004, Isometimes felt as if I were watching the psychodrama of the BabyBoom generation—a tale rooted in old grudges and revenge plotshatched on a handful of college campuses long ago—played out on thenational stage. The victories that the sixties generation broughtabout—the admission of minorities and women into full citizenship,the strengthening of individual liberties and the healthywillingness to question authority—have made America a far betterplace for all its citizens. But what has been lost in the process,and has yet to be replaced, are those shared assumptions—thatquality of trust and fellow feeling—that bring us together asAmericans. 由于各代领导者们的目标和成长经历的不同，使得他们对政治的态度也不同。在克林顿和金里奇之间不断的争斗中，在2000年和2004年的选举中，我有时感觉自己是在观看生育高峰的一代人在国家政治舞台上喧泻情感，扮演心理剧(一种可使患者的感情得以发泄从而达到心理治疗效果的戏剧)，讲述一个在很久以前有一群大学生在上学时就构思策划好的包含怨恨和复仇的故事。上世纪60年代的人们争取到的胜利有：承认了少数派种族和女人的公民权利，巩固了公民个人的自由权利，并且只要你带着好的意愿你就可以质问当局，这使得所有的公民们都认为美国是一个极度美好的国家。但是在取得这些进步的过程中我们所失去的，并且现在已经被取代了的，是那些共同的预期——那是信任和互相理解的本质，也是使美国人团结一心的思想。
So where does that leave us?Theoretically the Republican Party might have produced its ownClinton, a center-right leader who built on Clinton’s fiscalconservatism while moving more aggressively to revamp a creakyfederal bureaucracy and experiment with market- or faith-basedsolutions to social policy. And in fact such a leader may stillemerge. Not all Republican elected officials subscribe to thetenets of today’s movement conservatives. In both the House and theSenate, and in state capitals across the country, there are thosewho cling to more traditional conservative virtues of temperanceand restraint—men and women who recognize that piling up debt tofinance tax cuts for the wealthy is irresponsible, that deficitreduction can’t take place on the backs of the poor, that theseparation of church and state protects the church as well as thestate, that conservation and conservatism don’t have to conflict,and that foreign policy should be based on facts and not wishfulthinking. 那么，现在我们该怎么办?理论上来说，共和党可以打造出一个保守派的克林顿，一个稍稍右倾的领导人，一方面坚持克林顿的财政保守政策，另一面更加积极地修复摇摇欲坠的联邦官僚作风，并且更加积极地在市场上做尝试，或者提出基于信仰的社会政策解决方法。实际上，这样的一个领导还是有可能被造出来的。不是所有的共和党推举出的官员都是坚守当今保守主义运动原则的。在众议院在参议院中，在全国的州首府中，存在有一些公务员，他们坚守更加传统的保守主义美德，如自我克制和态度严谨，他们明白为富有的人减税而增加国家负债是不负责任的，减少国家财政赤字的责任不能扔给穷人，保留传统和保守派政策并不一定有冲突，外交政策应建立在事实的基础上，而不是自己的愿望或欲望上。
But these Republicans are not theones who have driven the debate over the past six years. Instead ofthe “compassionate conservatism” that George Bush promised in his2000 campaign, what has characterized the ideological core oftoday’s GOP is absolutism, not conservatism. There is theabsolutism of the free market, an ideology of no taxes, noregulation, no safety net—indeed, no government beyond what’srequired to protect private property and provide for the nationaldefense.
但是这些共和党人并不是在过去6年里在党内掌权的人。小布什总统在他2000年竞选时曾经向选民承诺“有同情心的保守主义”，但今日大老党的意识核心思想却表现为专制主义，而非保守主义。就是对市场完全放开，不加税，政府放开管制，没有安全保证——的确，没有政府能在保护民众的私有财产的同时向他们提供国家安全防卫。
There’s the religious absolutism ofthe Christian right, a movement that gained traction on theundeniably difficult issue of abortion, but which soon floweredinto something much broader; a movement that insists not only thatChristianity is America’s dominant faith, but that a particular,fundamentalist brand of that faith should drive public policy,overriding any alternative source of understanding, whether thewritings of liberal theologians, the findings of the NationalAcademy of Sciences, or the words of Thomas Jefferson. 还有宗教信仰上基督教的专制问题，由无可置疑的棘手问题堕胎而引致的政治运动，但很快地就发展成为更普遍性的问题;宗教政治者在活动中坚称基督教不只是一个在美国处于支配地位的宗教信仰，它也是一个单独特别的正统信仰，应该由宗教信仰来引导国家政策，它高于其它所有认知和信仰，不管是自由主义神学研究者的著作和国家科学院的研究报告，还是托马斯.杰斐逊(ThomasJefferson，第三任美国总统(1801-1809年)，他参与起草了《独立宣言》(1776年))关于宗教信仰自由的言论。
第五篇：英汉翻译的差异
地域政治与社会生活差异对翻译的影响
莎士比亚十四行诗中把情人比作夏天可爱而温柔Shall compare thee to a summer’s day? Thou art more lovely and more temperate： Rough wind do shake the darling buds of May And summer’s lease hath all too short a date(译文:我可否将你比作夏日?你更可爱，更温柔:暴风摇撼五月钟爱的嫩芽,而夏日的周期太过短暂)。由于地理位置的关系,“夏天”带给中国人和英国人的联想和感受是不相同的。在中国,情人象夏日,有你受的。 风俗习惯差异对翻译的影响
同一件事物, 不同的文化背景, 看法大相径庭。在汉文化中龙(dragon) 凤( phoenix) 是一个图腾形象。在封建社会, 龙比喻是皇帝, 凤比喻皇后, 帝王成婚称龙凤呈祥。在汉语中, 龙和凤都用于好的意思。如龙凤, 龙虎、凤毛、山窝里飞出金凤凰。汉语中还有不少表示欢乐、愿望而气势磅礴带龙的成语: 龙飞凤舞、龙盘虎跃、生龙活虎、藏龙卧虎、攀龙附凤、望子成龙。龙在中华民族的心目中是顶礼膜拜的, 所以称自己是龙的传人。但在圣经中, 与上帝作对的恶魔撒旦(San tan) 被称为the Great Dragon. Dragon 总是代表邪恶, 令人感到恐怖。说一个人象龙不是一句好话, 尤其是讲女人象龙, 指的是又凶恶又歹毒、令人讨厌。She is a bit of a dragon around this place. (她是一个很专横跋扈的人)。Phoenix 在西方的传说中是一种鸟, 在沙漠中生存了
五、六百年后, 将自己烧成灰烬, 然后从中又诞生一只的Phoenix, 所以英语中Phoenix, 有再生、复活的意思。英语习俗差异是多方面的, 最典型的莫过于对狗这种动物的态度上。西方人把狗当作宠物来养, 狗是人类最好的朋友, 所以, 英语中大部分用狗的形象词语比喻的是普通人的形象, 毫无侮辱的意思。如love me love my dog. 爱屋及乌。Every dog has its day. 凡人皆有得意日。He works like a dog.他干得十分卖力。Dog doesn’t eat dog. 同类不相残。You lucky dog . 你这个家伙真走运!中国人当然也养狗, 但对狗的看法大不相同, 与狗的成语总是含贬义, 表示坏人恶行,典型的如走狗、狗仗人势、狗眼看人低、狗嘴里长不出象牙来、狼心狗肺、狗急跳墙、狗头军师、狗改不了吃屎、狗娘养的、狗屁等。孔雀(peacock) , 汉文化中,peacock 是吉祥的象征, 孔雀开屏是大吉大利的事。傣族人跳孔雀舞来表达自己美好的愿望。在英语中, 孔雀的意义基本上是否定的, 强调它骄傲的一面。如: He attempted to peacock his way through the world。他想名扬世界。Mary was peacocking about in the classroom. 玛丽在教室里趾高气扬地走来走去。 3 宗教信仰与历史典故、谚语对翻译的影响
中西文化的历史渊源不同, 宗教信仰不同, 典故、谚语的来源不同。汉英语言中涉及宗教的词语数目庞大,蔚为壮观。大多数西方人信基督教, 崇拜的神称为上帝(God) , 上帝只有一个, 但包括三个位格(Person) 即: 上帝圣父(God the Father)、上帝圣子(God the Son )、上帝圣灵(God the Holy Ghost ) , 统称为三位一体(Trinity). 这三位不是三个神, 而是同具一个本体的独一真神。中国有盘古开天、道教的玉帝, 有佛教的阎王和观音(Buddhism Guan Ying, the Goddess of Mercy) 有神话的龙王。典故、谚语是每个民族文化的一个重要组成部分, 也是语言的重要组成部分, 人们常常在不自觉运用各民族文化遗产的典故、谚语。中国人常说“东施效颦”“叶公好龙”“真是马后炮”“原来又是个空城计”。中国人的典故多来自于《诗经》和中国的四大名著等。西方人的典故则来自于《圣经》和莎士比亚及希腊、罗马神话和传说。若缺乏对中西文化不同的宗教信仰和历史典故、谚语的个性深刻了解, 难以翻译出词语中的文化内涵。比如“Being a teacher is being at present at the creation, when the clay begins to breathe. ”要翻译出这个句子, 首先要弄清上帝之创造(Creation of God)。上帝用六天的时间创造了世界。第一天, 创造光, 划分昼夜。第二天, 创造空气, 划分天地。第三天, 划分海陆, 使陆地长植物。第四天, 创造日月星辰, 划分季节。第五天, 创造鸟类与鱼类。第六天, 创造昆虫、兽类, 并按照自己的形象造人。第七天, 安息日(Sabbath)。其次要明白(clay) 指的是人体(clay figure)。据圣经记载, 上帝用泥土造一个人形, 再在人体的鼻孔吹一口气, 人体就复活了。这里把老师的工作比做上帝之创造, 意思是说父母给了学生的身体, 是老师塑造了学生的性格。译文: 老师是创造的见证人, 目睹了生命呼吸成长。 4 个人价值观、行为准则差异对翻译的影响 文化的不同带来价值观念的大不相同。“不同的文化具有不同的思想基础、不同的价值观和世界观, 因此,不同文化间的翻译, 如果任意拿自己的东西去替代别人的东西, 把一种异质文化的‘血液’输入到另一种文化的“血液”中去, 这无异往人身上输‘羊血’, 得到的不是文化交流, 而是文化‘凝血’”。中西的Individualism 是不能等同的, 是两个完全不同的概念, 在中国Individualism 是集体主义的大敌; 在西方特别是在美国Individualism 是支撑一个积极进取, 发挥个人独立性、创造性的基础。这种价值观我们可以从Homer 的史诗中看出, 荷马的描写是这样的:When the heroes fight. The foremost place I claim. The first in danger as the first in fame. 这首诗的意思是: 当英雄们打仗的时候, 我要站在第一个, 冒险我是第一个, 争名夺利也是第一个。前两句体现了西方个人英雄主义精神。“冲锋陷阵我带头”, 但同时“论功行赏”我也要带头。因此, 西方文化体现个体性文化特征, 崇尚个人价值凌驾于群体利益之上。这跟传统的中国不一样, 中国是冲锋陷阵鼓励人家上前, 但论功行赏你要谦虚; 应“先天下之忧而忧, 后天下之乐而乐”“应吃苦在前, 享受在后”不要去追名求利。中国的传统价值观不允许把个人价值凌驾于群体利益之上, 所以, 中国人喜欢说“们”, 历来讲究集体意识, 以免搞个人主义, 出风头, 枪打出头鸟。而美国人一向标榜是个人奋斗, 追求个人价值。
5 思维方式上的差异对翻译的影响
世界上存在着众多的民族, 他们的思维活动以及与思维活动有密切关系的语言文字, 无疑存在着许多相似世界上存在着众多的民族, 他们的思维活动以及与思维活动有密切关系的语言文字, 无疑存在着许多相似之处, 表示出人类的共性。但是, 几乎每个民族都有自己的独特思维方式, 而且思维的方式的差异, 正是构成了不同文化类型的重要原因之一。汉英两个民族也不例外, 在思维方式上存在一定的差异。英语注重运用各种具体的连接手段达到语法形式的完整。句子结构严密, 层次井然有序。如“If winter comes , can spring be far behind?”(冬天来了, 春天还会远吗?) 一见连词if 两句间的逻辑关系一清二楚。而汉语用连接手段则少得多,句子间的逻辑联系外表不易看出。如“打得赢就打, 打不赢就走, 还怕没办法?”句与句之间没有连接词, 有连续的多个动词, 外表上看不出主语, 句子关系表面上不太明现, 但句子的意思却把他们联系起来了。这就是人们所说的英语重形合, 汉语重意合。此外, 英汉两民族在逻辑思维上也存在差异。例如: 英文句子we can not exaggerate its importance其正确的译文是: 无论你把重要性夸大到什么程度, 都不算过分。
二、英汉思维差异在句子翻译中的体现
翻译不仅仅是语言间的转换，更是思维的转换。因此，上述思维差异会对学生的翻译实践造成一定的障碍。下面从四个方面对这个问题进行探讨。
1、抽象与具体
由于学生不了解英汉思维差异和语言差异，在英译汉时，往往局限于字面转换，使得汉语译文晦涩难懂。下面的句子是从英语专业大三学生的翻译作业中选取的。
The absence of intelligence is an indication of satisfactory developments。
S1：信息的缺失表明发展很顺利。
S2：信息的缺乏是发展充分的表现。
原文短短一句话，就有“absence”、“intelligence”、“indication”、“developments”四个抽象名词，学生译文基本上还是以抽象的方式译出，并没有表达出原文真正的含义。
参考译文： 没有消息即表明有令人满意的进展。
2.聚集与流散
由于对英汉差异的敏感性不强，英译汉时，学生仍选择英语句式，摆脱不了形式束缚;汉译英时仍是流散句式，即使用连接词连接，也有很多错误，逻辑关系混乱。如以下例句：
(1)Now the integrated circuit has reduced by many times the size of the computer of which it forms a part, thus creating a new generation of portable minicomputers。
S1：目前，电脑组成部分之一的集成电路已经被缩小了好几倍，因而创造出了新一代的便携式微型电脑。
S2：经过多次的综合线路的简化，在体积上使电脑已经成为一个整体，因此新一代便携的迷你电脑已经问世。
原句的主干是circuit has reduced the size， 其他部分均是对基本成分的修饰。原句由连词(which)、介词(of)、分词(creating)连接，十分紧凑。而S1 的译文首先理解有误，由于受到by many times 的干扰，理解为“集成电路已经被缩小了好几倍”;S2 的译文很难懂，将“the integrated circuit”误解为“综合线路的简化”，导致前半句理解错误。
参考译文： 现在集成电路成了计算机的组成部分，使计算机的体积大大缩小，从而产生了新一代的袖珍式微型计算机。
3.物称与人称
由于没有深刻地意识到汉语以主体为主，英语以客体为主的思维习惯，在翻译过程中，译文表达不太自然。
(1)The thick carpet killed the sound of my footsteps。
S1：厚厚的地毯掩去了我的脚步声。
S2：厚厚的地毯使我的脚步声变轻了。
虽然学生译文并没有错误，但仍可看出学生没有在物称与人称间转换的意识，用原句中的物“The thickcarpet”做了译文主语，而参考译文的表达更符合汉语表达习惯。
参考译文：我走在厚厚的地毯上，一点脚步声也没有。
4.形合与意合
学生在翻译实践中，往往受到语言形式的影响。在英译汉时，译句常常冗长呆板;而汉译英时，结构混乱，组句没有条理，译文支离破碎。如以下例句：
(1)It had been a fine, golden autumn, a lovely farewell to those who would lose their youth, and some of them their lives, before the leaves turned again in a peace time fall。
S1：这个秋天叶子还未完全凋零。秀丽、平和的金秋，是对那些可能耗去青春，甚至献出生命的人们的美好祝福。
S2：那是一个美好的金秋，在告别了那些可能丢失他们的青春甚至生命的人之后，树叶才慢慢地落下。
原句用了“who”、“and”和“before”来连接句子。
S1 和S2 的译文并没有完全传达出原文的含义。主要原因是原文出现了两个“autumn”，并用过去完成时“had been”和一般过去时“turned”标明时间先后，而学生几乎没有意识到这一点。
参考译文：那是个天气晴朗，金黄可爱的秋天，美好的秋色为那些青年们送别。待到战后和平时期，黄叶纷飞的秋天再度来临时，当日的青年已经失去了青春，有的丧失了生命。
6 结束语
不同文化之间的共性是相对的, 差异是本质的。因此, 首先必须从文化的角度来进行翻译, 应尽可能多地了解文化差异对英汉互译的影响, 通晓英汉转换技巧, 使译文不仅在语言意义上的等值, 而且更重要的是文化意义上的等值, 以求得语言和文化意义的尽可能的准确表达。其次, 在英语教学中, 我们应注重加强中西文化差异的比较学习和渗透, 培养文化意识, 把语言教学和文化教育有机的结合在一起, 以期更好地运用英语知识去进行交际活动。