考研英語閱讀解析
英語最重要的東西其實(shí)光靠背誦不能真正的正握，總結(jié)起來就是翻譯閱讀真題。下面是小編給大家準(zhǔn)備的考研的英語閱讀翻譯的真題及解析，歡迎大家閱讀練習(xí)!
第一篇：
Read the following text carefully and then translate the underlined segments into Chinese. Your translation should be written clearly on ANSWER SHEET 2.(10 points)
It is speculated that gardens arise from a basic human need in the individuals who made them: the need for creative expression. There is no doubt that gardens evidence an irrepressible urge to create, express, fashion, and beautify and that self-expression is a basic human urge; (46) yet when one looks at the photographs of the gardens created by the homeless, it strikes one that, for all their diversity of styles, these gardens speak of various other fundamental urges, beyond that of decoration and creative expression.
One of these urges has to do with creating a state of peace in the midst of turbulence, a “still point of the turning world,” to borrow a phrase from T. S. Eliot. (47) A sacred place of peace, however crude it may be, is a distinctly human need, as opposed to shelter, which is a distinctly animal need. This distinction is so much so that where the latter is lacking, as it is for these unlikely gardeners, the former becomes all the more urgent. Composure is a state of mind made possible by the structuring of one's relation to one's environment. (48) The gardens of the homeless, which are in effect homeless gardens, introduce form into an urban environment where it either didn't exist or was not discernible as such. In so doing they give composure to a segment of the inarticulate environment in which they take their stand.
Another urge or need that these gardens appear to respond to, or to arise from, is so intrinsic that we are barely ever conscious of its abiding claims on us. When we are deprived of green, of plants, of trees, (49) most of us give in to a demoralization of spirit which we usually blame on some psychological conditions, until one day we find ourselves in a garden and feel the oppression vanish as if by magic. In most of the homeless gardens of New York City the actual cultivation of plants is unfeasible, yet even so the compositions often seem to represent attempts to call forth the spirit of plant and animal life, if only symbolically, through a clumplike arrangement of materials, an introduction of colors, small pools of water, and a frequent presence of petals or leaves as well as of stuffed animals. On display here are various fantasy elements whose reference, at some basic level, seems to be the natural world. (50) It is this implicit or explicit reference to nature that fully justifies the use of the word garden, though in a “liberated” sense, to describe these synthetic constructions. In them we can see biophilia—a yearning for contact with nonhuman life—assuming uncanny representational forms.
第二篇：
Read the following text carefully and then translate the underlined segments into Chinese. Your translation should be written carefully on ANSWER SHEET 2.(10 points)
Since the days of Aristotle, a search for universal principles has characterized the scientific enterprise. In some ways, this quest for commonalities defines science. Newton's laws of motion and Darwinian evolution each bind a host of different phenomena into a single explicatory frame work.
(46) In physics, one approach takes this impulse for unification to its extreme, and seeks a theory of everything—a single generative equation for all we see. It is becoming less clear, however,that such a theory would be a simplification, given the dimensions and universes that it might entail.Nonetheless, unification of sorts remains a major goal.
This tendency in the natural sciences has long been evident in the social sciences too. (47) Here,Darwinism seems to offer justification, for if all humans share common origins, it seems reasonable to suppose that cultural diversity could also be traced to more constrained beginnings. Just as the bewildering variety of human courtship rituals might all be considered forms of sexual selection,perhaps the world’s languages, music, social and religious customs and even history are governed by universal features. (48) To filter out what is unique from what is shared might enable us to understand how complex cultural behavior arose and what guides it in evolutionary or cognitive terms.
That, at least, is the hope. But a comparative study of linguistic traits published online today supplies a reality check. Russell Gray at the University of Auckland and his colleagues consider the evolution of grammars in the light of two previous attempts to find universality in language.
The most famous of these efforts was initiated by Noam Chomsky, who suggested that humans are born with an innate language-acquisition capacity that dictates a universal grammar. A few generative rules are then sufficient to unfold the entire fundamental structure of a language, which is why children can learn it so quickly.
(49) The second, by Joshua Greenberg, takes a more empirical approach to universality, identifying traits (particularly in word-order) shared by many languages, which are considered to represent biases that result from cognitive constraints.
Gray and his colleagues have put them to the test by examining four family trees that between them represent more than 2,000 languages. (50) Chomsky's grammar should show patterns of language change that are independent of the family tree or the pathway tracked through it, whereas Greenber-gian universality predicts strong co-dependencies between particular types of word order relations. Neither of these patterns is borne out by the analysis, suggesting that the structures of the languages are lineage-specific and not governed by universals.
>>>>>>答案解析<<<<<<
第一篇：
46.然而，看到那些無家可歸的人所創(chuàng)建的花園的照片時(shí)，我們不禁會(huì)發(fā)現(xiàn)這一系列花園即使風(fēng)格各異，揭示的卻是幾種其他的根本需求，不限于美飾與表達(dá)的范疇。
47.一處安恬的憩園，無論形式繁簡、構(gòu)造如何，都很明顯是一種人性的需求，與此相反，一個(gè)棲身之所則是動(dòng)物性明顯的需求。
48.無家可歸者的花園實(shí)際上是無家的花園，將形式引入了一個(gè)無形或無法辨認(rèn)形式的都市環(huán)境。
49.我們中的大多數(shù)人會(huì)感到精神不振，并通常把它歸咎于某種心理或神經(jīng)上的失調(diào);直到有一天我們置身花園，卻往往會(huì)發(fā)現(xiàn)郁悶之感奇跡般地消失殆盡。
50.正是這或明或暗的對(duì)自然界的指示使這些人工合成的建筑物完全夠得上“花園”之稱，盡管得稍稍“解放”這個(gè)詞的語義才能這么說。
第二篇：
46.物理學(xué)領(lǐng)域，一種做法把這種尋求大同理論的沖動(dòng)推向極端，試圖尋找包含一切的理論——一個(gè)涵括我們所看到的.一切的成性公式。
47.這里，達(dá)爾文學(xué)說似乎做出了證明，因?yàn)槿绻祟愑兄餐钠鹪�，那么似乎就有理由認(rèn)為文化的多樣性也可以追溯到更為有限的起源。
48.從共有特征中濾出獨(dú)有特征，這使我們得以理解復(fù)雜的文化行為是如何產(chǎn)生的，并從進(jìn)化或認(rèn)知的角度理解什么引導(dǎo)了它的走向。
49.第二次努力——由喬舒亞·格林堡做出——采用更為經(jīng)驗(yàn)主義的方法來研究語言的普遍性，確定了多種語言(尤其在語法詞序方面)的共有特征，這些特征被認(rèn)為是代表了由認(rèn)知限制產(chǎn)生的傾向性。
50.喬姆斯基的語法應(yīng)該顯示出語言變化的模式，這些模式并不受語言譜系路徑的影響;而格林堡式的普遍性則預(yù)言了特定的語法詞序關(guān)系類型之間所存在的緊密互依性。
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