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第八届“华东师范大学—《英语世界》杯”翻译大赛启事及原文
2017-04-28 10:14  

原创 2017-04-28 WE 公众号: 英语世界

 

第八届华东师范大学《英语世界》杯翻译大赛启事及原文

 

“《英语世界》杯”翻译大赛肇始于2010年,由商务印书馆《英语世界》杂志社主办。短短数载,大赛参赛人数屡创新高,目前已经成为国内最有影响的翻译赛事之一。为推动翻译学科进一步发展,促进中外文化交流,我们秉承“给力英语学习,探寻翻译之星”的理念,于2017年继续举办第八届“《英语世界》杯”翻译大赛,诚邀广大翻译爱好者积极参与,比秀佳译。

第八届“《英语世界》杯”翻译大赛得到华东师范大学的大力支持,并由该校冠名本届比赛。2017年的翻译大赛包含“英译汉”和“汉译英”两个组别。大赛初评交给合办院校的老师,以提升大赛评审的权威性和公信力。复评和终评我们将延续历届传统,从全国各地邀请知名翻译专家进行评审。

 

合办院校

华东师范大学 外语学院

 

协办单位

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格考评中心

中国英汉语比较研究会英汉翻译研究学科委员会

四川省翻译协会

上海翻译家协会

广东省翻译协会

湖北省翻译理论与教学研究会

陕西省翻译协会

江苏省翻译协会

成都通译翻译有限公司

全国商务英语翻译考试(ETTBL)办公室

英文巴士网(www.en84.com)

 

赛程及评审

1. 2017年5月前发布大赛启事及原文,10月前公布获奖结果,见诸以下媒体:《英语世界》2017年第5期(启事及原文)和第10期(获奖结果等)、《英语世界》微信公众平台(微信号:theworldofenglish)、《英语世界》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。

2.参赛投稿截止时间:2017年7月31日24时。

3.大赛各项最新进展将通过《英语世界》微信公众平台实时发布,请予关注。

 

参赛要求

1.参赛者国籍、年龄、学历不限。

2.参赛译文须独立完成,不接受合作译稿。

3.仅第一次投稿有效,不接受修改后的再投稿件。

4.只接受电子版投稿,不接受纸质投稿。

5.在大赛截稿之日前,请妥善保存参赛译文,勿在报刊、网络等任何媒体上以任何方式公布,违者取消参赛资格并承担相应后果。

6.参赛译文一经发现抄袭或雷同,即取消涉事者参赛资格。

7.参赛者投稿即视为其本人同意和自愿遵守本启事的各项规定。

 

奖项及证明

1.“英译汉”和“汉译英”每组拟分别设置一等奖1名,二等奖2名,三等奖3名,优秀奖若干名。

2.一、二、三等奖颁发证书、奖金和奖品,优秀奖颁发证书和奖品。

3.所有获奖者均获赠2018年《英语世界》杂志一套(1—12期),并有机会受邀成为《英语世界》的译者。

4.积极组织学生参加翻译大赛的院校,颁发“优秀组织奖”证书;获奖院校有机会成为“《英语世界》翻译实践基地”合作单位。

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”的书面证明。

 

报名及缴费

1.为应对不断攀升的评审成本,提高奖励额度,遏制少数人敷衍投稿的行为,本届大赛酌情收取少量、不至给参赛者造成较大负担的参赛费,以保障大赛良性开展。恳请参赛者谅解为盼。

2.单独参加“英译汉”或“汉译英”其中一项比赛缴纳参赛费30元,两项均参加缴纳参赛费60元。不缴纳参赛费的稿件无法进入评审程序。

3.报名缴费流程:关注我刊微信公众号(theworldofenglish)或官方博客,阅读大赛启事,点击文末“大赛报名表”填写报名信息并缴纳相关报名费,获取6位报名随机码XXXXXX(务请妥善保存,建议截屏留存,以备查询)。

4.报名后没有成功缴费的,所投稿件无法进入评审程序。

 

投稿规范

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

2.邮件主题:XXXXXX(XXXXXX为报名随机码,下同)。

3.个人信息:文件名“XXXXXX个人信息”,excel格式,附件发送,项目如下:

4.参赛译文:文件名“XXXXXX英译汉”或“XXXXXX汉译英”,word格式,附件发送;同时参加两项比赛,请发送两个word附件,请勿合并成一个文件。

5.参赛译文格式:宋体(英译汉)/Times New Roman(汉译英),黑色,小四号,1.5倍行距,两端对齐。译文每段之前请添加编号【1】【2】【3】……(如原文所示)。

6.参赛译文中请勿留下任何个人信息,否则匿名评审过程中将被提前淘汰。

 

评审保障制度

1.为保证大赛评审的公平、公正和透明,尽量保证评审结果的客观和可靠,本届大赛在评审过程中特别设立以下制度。

2.本校回避制度:合办院校本校参赛稿的初评概由《英语世界》编辑部负责评审,而不交由合办院校本校教师评审。

3.复审申诉制度:拟定复审名单通过《英语世界》微信公众平台发布后,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元的二次评审费用,申诉稿将邀请三位外部专家独立负责二次评审;二次评审发现确属初评失误的,将退还二次评审费用,否则费用不予退还。大赛会根据申诉稿二次评审结果重新公布最终入围复审名单。

 

联系方式

为办好本届翻译大赛,特成立大赛组委会,负责整个大赛的组织、实施和评审工作。组委会办公室设在《英语世界》编辑部。

联系人:陈老师

电话/传真:010-65539242

地址:北京朝阳门外大街吉庆里9号楼E-2-1005(邮编100020)

QQ:477592441(长按或扫描下方二维码,加入参赛选手群)

 

 

《英语世界》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

 

【1】The 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.

【2】Perhaps 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.

【3】All 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.

【4】The 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.

【5】Originally 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.

【6】Home 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.

【7】The 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.

【8】Emigration 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.

【9】Emigration, 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)

文/周国平

 

【1】家庭是人类一切社会组织中最自然的社会组织,是把人与大地、与生命的源头联结起来的主要纽带。有一个好伴侣,筑一个好窝,生儿育女,恤老抚幼,会给人一种踏实的生命感觉。无家的人倒是一身轻,只怕这轻有时难以承受,容易使人陷入一种在这世上没有根基的虚无感觉之中。

【2】人是一种很贪心的动物,他往往想同时得到彼此矛盾的东西。譬如说,他既想要安宁,又想要自由,既想有一个温暖的窝,又想作浪漫的漂流。他很容易这山望那山高,不满足于既得的这一面而向往未得的那一面,于是便有了进出“围城”的迷乱和折腾。不过,就大多数人而言,是宁愿为了安宁而约束一下自由的。一度以唾弃家庭为时髦的现代人,现在纷纷回归家庭,珍视和谐的婚姻,也正证明了这一点。原因很简单,人终究是一种社会性的动物,而作为社会之细胞的家庭能使人的社会天性得到最经常最切近的满足。

【3】家不仅仅是一个场所,而更是一个本身即具有生命的活体。两个生命因相爱而结合为一个家,在共同生活的过程中,他们的生命随岁月的流逝而流逝,流归何处?我敢说,很大一部分流入这个家,转化为这个家的生命了。共同生活的时间愈长,这个家就愈成为一个有生命的东西,其中交织着两人共同的生活经历和命运,无数细小而宝贵的共同记忆,在多数情况下还有共同抚育小生命的辛劳和欢乐。正因为如此,即使在爱情已经消失的情况下,离异仍然会使当事人感觉到一种撕裂的痛楚。此时不是别的东西,而正是家这个活体,这个由双方生命岁月交织成的生命体在感到疼痛。如果我们时时记住家是一个有生命的东西,它也知道疼,它也畏惧死,我们就会心疼它,更加细心地爱护它了。那么,我们也许就可以避免一些原可避免的家庭破裂的悲剧了。

【4】心疼这个家吧,如同心疼一个默默护佑着也铭记着我们的生命岁月的善良的亲人。

 

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