【正文】 第二十屆韓素音青年翻譯獎競賽參賽原文 英譯漢部分： Philosophy vs. Emerson (Excerpt) “HE is,” said Matthew Arnold of Emerson, “the friend and aider of those who would live in the spirit.” 馬修阿諾德在說到愛默生時說：“他是那些生活在精神世界中的人們的良師益友?！? These wellknown words are perhaps the best expression of the somewhat vague yet powerful and inspiring effect of Emerson’s courageous but disjointed ，也許是對愛默生的那種很有勇氣但卻不成體系的哲學(xué)的最好表達(dá)，但是還顯示出其中 略顯模糊，但是充滿力量、激發(fā)人們奮發(fā)向上的那種動力 Descended from a long line of New England ministers, Emerson, finding himself fettered by even the most liberal ministry of his day, gently yet audaciously stepped down from the pulpit and, with little or no modification in his interests or utterances, became the greatest lay preacher of his time. 延襲與一個歷史悠久的新英格蘭的牧師出生，愛默生發(fā)現(xiàn) 即 使一些最為自由的傳道他也 會感到拘束。 于是 他緩慢而大膽的 走下布道壇，在自己的興趣志向和 言行舉止 不 受影響下 ， 變成了 那個時代最偉大的世俗傳教士。 From the days of his undergraduate essay upon “The Present State of Ethical Philosophy” he continued to be preoccupied with matters of conduct: 從大學(xué)期間的論文 “倫理哲學(xué)的現(xiàn)狀”開始，愛默生就始終投身 于研究人的品行情況。 whatever the object of his attention—an ancient poet, a fact in science, or an event in the morning newspaper—he contrives to extract from it a lesson which in his ringing, glistening style he drives home as an exhortation to a higher and more independent life. 無論他所關(guān)注的對象是什么，一位古代詩人、一個科學(xué)事實，還是晨報中的一則事件，愛默生都用他響亮的并且閃光的寫作風(fēng)格，從其中推斷出其背后的意義，并作為對更高級、更獨(dú)立生活的勸教 Historically, Emerson marks one of the largest reactions against the Calvinism of his ancestors. 從歷史的角度看，愛默生是推崇加爾文主義的自己先輩中最大的反對者之一。 That stern creed had taught the depravity of man, the impossibility of a natural, unaided growth toward perfection, and the necessity of constant and anxious effort to win the unmerited reward of being numbered among the elect. 那種嚴(yán)格信條教唆人的墮落， 自然的不可能性 、 走向完美的未知性 ， 并要求在被選的人當(dāng)中的那種不斷努力贏得人類不應(yīng)得的獎賞的必要性。 Emerson starts with the assumption that the individual, if he can only e into possession of his natural excellence, is the most godlike of creatures. 愛默生的觀點(diǎn)在一開始就獨(dú)立于加爾文主義，他認(rèn)為，如果能夠掌握自然的完美，他就可以成為類似上帝的人。 Instead of believing with the Calvinist that as a man grows better he bees more unlike his natural self (and therefore can bee better only by an act of divine mercy), Emerson believes that as a man grows in excellence he bees more like his natural self. 不相信加爾文主義所謂的當(dāng)一個人變的更好的時候，他就會變的不同于他的自然屬性本身（因此一個人必 須依靠上帝的憐憫才能變的更好），愛默生堅信如果一個人越是變得完美，他就越是 像他的自然屬性。 It is mon to hear the expression, when one is deeply stirred, as by sublime music or a moving discourse: “That fairly lifted me out of myself.” Emerson would have said that such influences lift us into ourselves. 當(dāng) 有些人在被莊嚴(yán)的音樂和感人的演講所深深打動時，會常聽到這樣的表達(dá)“這幾乎超出了我自己”，愛默生會說，這種影響其實是超出了我們自己。 For one of Emerson’s most fundamental and frequently recurring ideas is that of a “great nature in which we rest as the earth lies in the soft arms of the atmosphere,” an “OverSoul, within which every man’s particular being is contained and made one with all other,” which “evermore tends to pass into our thought and hand and bee wisdom and virtue and power and beauty.” 愛默生反復(fù)提到的一個最基本的觀點(diǎn)就是，“我們安居于自然之中就如同地球棲居于大氣的軟臂之中一樣”，超靈魂都存在于 人類的每個個體中，并且把所有的都混合于一體”，“這種靈魂進(jìn)入我們的思想和身體中變 成我們的智慧、道德、力量和美。 This is the incentive—the sublime incentive of approaching the perfection which is ours by nature and by divine intention—that Emerson holds out when he asks us to submit us to ourselves and to all instructive influences. 這是一種動力 — 一種讓我們接近 與生俱來、上天注定的完美的動力 — 愛默生持一種觀點(diǎn)那就是他要求我們遵循自我和所有的外界影響。 Nature, which