首先，最后一门，百科写作。
百科词语解释：
文选、文选妖孽和桐城谬种、《荷马》、、Matthew Arnold、CSR、温室气体排放、文学翻译、
文化中心主义、一带一路、语言桥（翻译公司），也就只能记住这些了，这些词汇的出处都是刘宓
庆的《中西翻译思想比较研究》和另外一本《未来企业之路》，真心把握不住会考哪个词语，所以，
还是实打实地把这两本书过一遍为妙，至少也可以混个眼熟，不至于碰到一个词，什么也说不出来。
今年的词语解释，几乎不涉及翻译史和语言学名词，和去年的差别很大。着实不好把握。
应用文：
大概题干：北京二十五中的李平发现学校早上举行升旗仪式时，同学们不怎么大声唱国歌，经调查
发现，很大一部分同学不会唱国歌是主要原因，李平就和部分同学商量写一篇文章，号召同学们大
声唱国歌，大家一致推荐李平为主笔人，假如你是李平，请完成这篇文章。注意文体和格式，450
字左右。
题干中没有直接给出应用文的格式，但是，看到“号召”两个字，本人觉得写一篇倡议书为好，另
外，经研究发现，北大 2011 年和 2012 年的应用文写作都是要求写倡议书。所以觉得八九不离十
就是倡议书了。
2
大作文：大概题干：2015 年 11 月，北京普降大雪，对此，有人欢喜有人忧，请以此为话题，自立
题目，文体不限，字数 800 字以内。
这个话题着实不好下手，难道要写成对立统一规律的辩证法？很难找到有高度有水平的利益。请自
行思考，在此就不多加讨论了。
翻译基础
首先词汇翻译，考了两个去年考过的：桂冠诗人、室内设计，还有就是孕妇装、付费电视、露天市
场、读者文摘
英译汉：Vatican City，Union Jack，string quartet, X-rate, spaghetti,
英译汉：是关于 modenity，self, self-realization, self-exploration, aesthetics, 中间举例子有马
克思、尼采、韦伯等人的思想，最后回归到了 double consciousness（这是翻译硕士英语中排序
题的主题词应该是选自同一篇文章）， 最后讲到 modernity 不再局限于西方，而是扩展到所有追
求现代的人，是给所有人的 poisoned gift。总体不难翻译。篇章大意也较容易理解，但是中间有
两三个生词拦路虎，有点不好处理。
汉译英：讲的是禅宗和绘画之间的关系，其中论述了 “胸中有丘壑”与绘画之间的关系，其中还讲
了庄子的思想等等。暂且能想起来。
翻译硕士英语
首先是完形填空，难度一般，想全对也着实不易。文章出处：
http://www.smh.com.au/it-pro/how-digital-culture-is-rewiring-our-brains-20120806-23q
5p.html 文章名：How digital culture is rewiring our brains，
Our brains are superlatively evolved to adapt to our environment: a process known as
neuroplasticity. The connections between our brain cells will be shaped, strengthened and
refined by our individual experiences. It is this personalisation of the physical brain, driven
3
by unique interactions with the external world, that arguably constitutes the biological
basis of each mind, so what will happen to that mind if the external world changes in
unprecedented ways, for example, with an all-pervasive digital technology?
A recent survey in the US showed that more than half of teenagers aged 13 to 17 spend
more than 30 hours a week, outside school, using computers and other web-connected
devices. If their environment is being transformed for so much of the time into a
fast-paced and highly interactive two-dimensional space, the brain will adapt, for good or
ill. Professor Michael Merzenich, of the University of California, San Francisco, gives a
typical neuroscientific perspective.
''There is a massive and unprecedented difference in how [digital natives'] brains are
plastically engaged in life compared with those of average individuals from earlier
generations and there is little question that the operational characteristics of the average
modern brain substantially differ,'' he says.
The implications of such a sweeping ''mind change'' must surely extend into education
policy. Most obviously, time spent in front of a screen is time not spent doing other things.
Several studies have already documented a link between the recreational use of
computers and a decline in school performance. Perhaps most important of all, we need to
understand the full impact of cyber culture on the emotional and cognitive profile of the
21st-century mind.
Advertisement
Inevitably, there is a variety of issues. Let us look at just three.
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First, social networking. Eye contact is a pivotal and sophisticated component of human
interaction, as is subconscious monitoring of body language and, most powerful of all,
physical contact, yet none of these experiences is available on social networking sites. It
follows that if a young brain with the evolutionary mandate to adapt to the environment is
establishing relationships through the medium of a screen, the skills essential for empathy
may not be acquired as naturally as in the past.
In line with this prediction, a recent study from Michigan University of 14,000 college
students has reported a decline in empathy over the past 30 years, which was particularly
marked over the past decade.
Such data does not, of course, prove a causal link but just as with smoking and cancer
some 50 years ago, epidemiologists could investigate any possible connection.
The psychologist Sherry Turkle, of the Massachusetts Institute of Technology, has argued
in her recent book Alone Together: Why We Expect More from Technology and Less from
Each Other that the more continuously connected people are in cyberspace, the more
isolated they feel.
Second, video games. Neuropsychological studies suggest frequent and continued
playing might lead to enhanced recklessness. Data also indicates reduced attention spans
and possible addiction. In line with this, significant chemical and even structural changes
are being reported in the brains of obsessional gamers.
No single paper is ever likely to be accepted unanimously as conclusive but a survey of 136
reports using 381 independent tests, and conducted on more than 130,000 participants,
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concluded that video games led to significant increases in desensitisation, physiological
arousal, aggression and a decrease in prosocial behaviour.
Third, search engines. Can the internet improve cognitive skills and learning, as has been
argued? The problem is that efficient information processing is not synonymous with
knowledge or understanding. Even the chairman of Google, Eric Schmidt, has said: ''I worry
that the level of interrupt, the sort of overwhelming rapidity of information - and,
especially, of stressful information - is, in fact, affecting cognition. It is, in fact, affecting
deeper thinking. I still believe that sitting down and reading a book is the best way to really
learn something.''
Given the plasticity of the brain, it is not surprising adapting to a cyber-environment will
also lead to positives - for example, enhanced performance in skills that are continuously
rehearsed, such as a mental agility similar to that needed in IQ tests or in visuomotor
co-ordination. However, we urgently need a fuller picture.
接下里是四篇阅读理解。首先，第一篇很难，大有“下马威”之意味。
最后一段突出了主题“double consciousness”，这个同后面的排序题的主题是吻合的，都是论述
“double consciousness”，暂且只能想起这么些了。个人感觉第一篇读起来很吃力。后面的几篇
就比较顺畅了。
第二篇记得也不大清楚了。
第三篇，原文：The rise in female employment also seems to have coincided with (or perhaps
precipitated) a similarly steep rise in standards for what it means to be a good parent, and
especially a good mother. Niggling feelings of guilt and ambivalence over working outside
the home, together with some social pressures, compel many women to try to fulfil
6
idealised notions of motherhood as well, says Judy Wajcman, a sociology professor at the
London School of Economics and author of a new book, “Pressed for Time: The
Acceleration of Life in Digital Capitalism”. The struggle to “have it all” may be a fairly privileged modern challenge. But it bears
noting that even in professional dual-income households, mothers still handle the lion’s
share of parenting—particularly the daily, routine jobs that never feel finished. Attentive
fathers handle more of the enjoyable tasks, such as taking children to games and playing
sports, while mothers are stuck with most of the feeding, cleaning and nagging. Though
women do less work around the house than they used to, the jobs they do tend to be the
never-ending ones, like tidying, cooking and laundry. Well-educated men chip in far more
than their fathers ever did, and more than their less-educated peers, but still put in only
half as much time as women do. And men tend to do the discrete tasks that are more
easily crossed off lists, such as mowing lawns or fixing things round the house. All of this
helps explain why time for mothers, and especially working mothers, always feels
scarce. “Working mothers with young children are the most time-scarce segment of
society,” says Geoffrey Godbey, a time-use expert at Penn State University.
Parents also now have far more insight into how children learn and develop, so they have
more tools (and fears) as they groom their children for adulthood. This reinforces another
reason why well-off people are investing so much time in parenthood: preparing children
to succeed is the best way to transfer privilege from one generation to the next. Now that
people are living longer, parents are less likely to pass on a big financial bundle when they
die. So the best way to ensure the prosperity of one’s children is to provide the education
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and skills needed to get ahead, particularly as this human capital grows ever more
important for success. This helps explain why privileged parents spend so much time
worrying over schools and chauffeuring their children to résumé-enhancing activities. “Parents are now afraid of doing less than their neighbours,”observes Philip Cohen, a
sociology professor at the University of Maryland who studies contemporary families. “It
can feel like an arms race.”
No time to lose
Leisure time is now the stuff of myth. Some are cursed with too much. Others find it too
costly to enjoy. Many spend their spare moments staring at a screen of some kind, even
though doing other things (visiting friends, volunteering at a church) tends to make
people happier. Not a few presume they will cash in on all their stored leisure time when
they finally retire, whenever that may be. In the meantime, being busy has its rewards.
Otherwise why would people go to such trouble?
Alas time, ultimately, is a strange and slippery resource, easily traded, visible only when it
passes and often most highly valued when it is gone. No one has ever complained of
having too much of it. Instead, most people worry over how it flies, and wonder where it
goes. Cruelly, it runs away faster as people get older, as each accumulating year grows less
significant, proportionally, but also less vivid. Experiences become less novel and more
habitual. The years soon bleed together and end up rushing past, with the most vibrant
memories tucked somewhere near the beginning. And of course the more one tries to
hold on to something, the swifter it seems to go.
8
Writing in the first century, Seneca was startled by how little people seemed to value their
lives as they were living them—how busy, terribly busy, everyone seemed to be, mortal in
their fears, immortal in their desires and wasteful of their time. He noticed how even
wealthy people hustled their lives along, ruing their fortune, anticipating a time in the
future when they would rest.“People are frugal in guarding their personal property; but as
soon as it comes to squandering time they are most wasteful of the one thing in which it is
right to be stingy,” he observed in“On the Shortness of Life”, perhaps the very first
time-management self-help book. Time on Earth may be uncertain and fleeting, but nearly
everyone has enough of it to take some deep breaths, think deep thoughts and smell
some roses, deeply. “Life is long if you know how to use it,” he counselled.
Nearly 2,000 years later, de Grazia offered similar advice. Modern life, that
leisure-squandering, money-hoarding, grindstone-nosing, frippery-buying business, left
him exasperated. He saw that everyone everywhere was running, running, running, but to
where? For what? People were trading their time for all sorts of things, but was the
exchange worth it? He closed his 1962 tome, “Of Time, Work and Leisure”, with a preion.
第四篇
暂时没找到出处，网上有人回忆的关键词，大家可以参考下。大意是科学家和当权者闹的不愉快，
科学基金都转移到其他地方了。
排序题：原文链接发布不了，上原文吧：
Modern Criticism
DICKSON D. BRUCE JR.
W. E. B. Du Bois and the Idea of Double Consciousness
9
As scholars have developed a greater understanding of the importance of African
American literature to the American tradition, they have also developed a real appreciation
for the critical place of the thought of W. E. B. Du Bois in both that literature and that
tradition in the twentieth century. In particular, they have focused on the famous passage
from Du Bois's 1897 Atlantic magazine essay, "Strivings of the Negro People"-later
republished, with revisions, in The Souls of Black Folk (1903)-in which Du Bois spoke of an
African American "double consciousness," a "two-ness" of being "an American, a Negro;
two warring ideals in one dark body, whose dogged strength alone keeps it from being
torn asunder."'
Du Bois's use of the idea of double consciousness to characterize issues of race was
provocative and unanticipated; however, as has only occasionally been noted and never
really pursued, the term itself had a long history by the time Du Bois published his essay in
1897. Du Bois wrote about double consciousness in a way that drew heavily on that history
to create a fairly coherent pattern of connotations in both the essay and the later book.
The background of meaning which the term evoked would have been familiar to many, if
not most, of the educated middle- and upper-class readers of the Atlantic, one of the
foremost popular journals of letters of the day, and should have contributed much to the
understanding of Du Bois's arguments by those readers.
In using the term "double consciousness," Du Bois drew on two main sources. One of
these was essentially figurative, a product of European Romanticism and American
Transcendentalism. T'he other, not entirely unrelated and mentioned briefly by historian
Arnold Rarnpersad in his own analysis of Du Bois's work, was initially medical, carried
10
forward into Du Bois's time by the emerging field of psychology. Here the term "double
consciousness" was applied to cases of split personality; by the late nineteenth century, it
had come into quite general use not only in professional publications but also in
discussions of psychological research published for general audiences as well . The figurative sources for Du Bois's idea of double consciousness are in some ways the
most telling. Although one can identify from nineteenth-century literature several possible
precedents for Du Bois's use of the term-from Whittier, for example, or George
Eliot-Werner Sollors has described this figurative background as Ernersonian, and indeed
one of the earliest such occurrences of the term may be found in Emerson's works.; In an
1843 essay entitled "The Transcendentalist,"`' a piece he had delivered earlier as a lecture,
Emerson employed the term "double consciousness" to refer to a problem in the life of
one seeking to take a Transcendental perspective on self and world. Constantly, he wrote,
the individual is pulled back from the divine by the demands of daily life. Tlre
Transcendentalist knows "moments of illumination," and this makes his situation all the
more difficult, because lie then sees his life, from the perspective those moments create, as
too much dominated by meanness and insignificance. As Emerson wrote, "The worst
feature of this double consciousness is, that the two lives, of the understanding and of the
soul, which lie leads, really show very little relation to each other: one prevails now, all buzz
and din; the other prevails then, all infinitude and paradise; and, with the progress of life,
the two discover no greater disposition to reconcile themselves." Concerned with different
issues, Emerson used the term in a way that was not exactly the same as Du Bois's. But
11
there was more than enough similarity to make Emerson's a useful background to what Du
Bois was trying to say.'
In Emerson's essay, "double-consciousness" evoked a set of oppositions that had
become commonplace in Transcendentalism, and as other scholars have shown, in
Romanticism generally. In the passage itself was a dichotomy between "the
understanding" and "the soul," but even that referred to a more general set, all organized
around a central division between world and spirit. The double consciousness plaguing the
Transcendentalist summarized the downward pull of life in society-including the social
forces inhibiting genuine self- realization-and the upward pull of communion with the
divine; the apparent chaos of things-as-they-arc and the unity of Nature comprehended
by universal law; and the demanding, cold rationality of commercial society and the search
for Truth, Beauty, and Goodnness-- especially Beauty-that ennobled the soul. Human
beings, in the world, could not escape its downward pull. The worldly was an essential part
of living one's life. The Transcendental double consciousness grew out of an awareness
that Nature and the soul were so much more.'
A similar set of oppositions was an important part of Du Bois's argument in his
"Strivings of the Negro People." Although in the essay Du Bois used "double
consciousness" to refer to at least three different issues-including first the real power of
white stereotypes in black lifeand thought and second the double consciousness created
by the prac- tical racism that excluded every black American from the mainstream of the
society, the double consciousness of being both an American and not an American-by
double consciousness Du Bois referred most importantly to an internal conflict in the
12
African American individual between what was "African" and what was "American." It was
in terms of this third sense that the figurative background to "double-conscious- ness"
gave the term its most obvious support, because for Du Bois the essence of a distinctive
African consciousness was its spirituality, a spir- ituality based in Africa but revealed
among African Americans in their folklore, their history of patient suffering, and their faith.
In this sense double consciousness related particularly to Du Bois's efforts to privilege, the
spiritual in relation to the materialistic, commercial world white America. "Negro blood has
a message for the world," he wrote, and this message, as he had been saying since at least
1888, was of a spiritual sense and a softening influence that black people could bring to a
cold and calculating world. What Sherman Paul says of Emerson's , stress on the "feminine
eye" one may also say of Du Bois's stress on the African soul, that it serves as an alternative
to a dominant inabilit< to "see" apart from the possibilities for action and profit, a notion
Du Bois played on when, guided by his important figure of the "veil," lie described the
African American as gifted with a kind of "second sight."'
作文：computer translation 的发展前景，以后需不需要人力的参与，以此为话题，写作文，要求
尤其讨论人力的参与与否。
