【正文】 ions of museums had helped to spread the scientific knowledge (had played a role in spreading scientific knowledge), however, they have taken/regarded/treated visitors as passive spectators/ onlookers. The third generation museums in the world give full expressions to various modern concepts and fresh ideas (are full of innovative ideas and concepts/are totally new in their conception). (They are more interactive, so that), where visitors can have a careful observation of the exhibits by having their hands on them/touching them and operating them, which brings museumgoers closer to the advanced science and technology, closer to where their mystery lies. EC 原文 If people mean anything at all by the expression ―untimely death‖, they m us t believe that some deaths nm on a better schedule than others. Death in old age is rarely called untimely—a long life is thought to be a full one. But with the passing of a young person, one assumes that the best years lay ahead and the measure of that life was still to be taken. History denies this, of course. Among prominent summer deaths, one recalls those of MariLarry Monroe and James Deans, whose lives seemed equally brief and plete. Writers cannot bear the fact that poet John Keats died at 26, and only half playfully judge their own lives as failures when they pass that year. The id ea that the life cut short is unfulfilled is illogical because lives are measure d by the impressions they leave on the world and by their intensity and virtue. 參考譯文（ 1） 如果人們藉 英年早逝 這一字眼真的意欲表達什么含義的話，他們必然相信某些人的辭世可以算是壽終正寢，而另一些人 則 死不逢時 。死于年邁很少被冠以 死不逢時 之名，因為能度過漫長的一生被認為是甚為圓滿的。反之，如果所碰到的是一位年輕人之死，人們會以為這位年輕人風華正茂，前途無可限量，生命的倒計時尚未真正開始。 當然，歷史否定這一切。在諸多較為著名的 英年早逝 的情形中，我們會憶起瑪麗蓮 .夢露與詹姆斯 .迪恩斯之死，其生命的短暫絲毫無損于其生命的完整性。對于約翰 .濟慈年方26 便溘然長逝這一事實，文人墨客們皆痛不欲生，但他們中僅有半數(shù)人詼諧地認為，設(shè)若他們也死于這一年齡，其一生可視為失敗。視英年早逝為不圓滿，這一觀念 有悖于邏輯，因為衡量生命的尺度乃是留給世界的印記，是生命的力度及其美德。 參考譯文（ 2） 提起英年“早逝”，人們或有所指。人們定會相信有些人死亡的時刻更為適宜。壽終正寢極少稱為“早逝”。長壽即意味著生命之完整。但英年早逝常令人感到逝者美好時光尚未到來，一生之評說尚未做出。然而，歷史卻否認這點 ,提起杰出的早逝者，人們定會億起瑪麗蓮夢露和詹姆士迪恩。兩人生命短暫，卻完美無缺。詩人約翰濟慈 26 歲與世長辭，作家們對此難以接受。而他們自己過了 26 歲時卻只能半開玩笑地認為今生今世無所作為。生命短暫即未成果這 — 觀念 荒謬無理。生命的價值取決于它留給世界的印象、它的貢獻及它的美德。 2022 年英語專業(yè)八級考試 翻譯部分參考譯文 CE 原 文 喬羽的歌大家都熟悉。但他另外兩大愛好卻鮮為人知，那就是釣魚和喝酒。晚年的喬羽喜愛垂釣，他說， ―有水有魚的地方大都是有好環(huán)境的，好環(huán)境便會給人好心情。我認為最好的釣魚場所不是舒適的、給你準備好餓魚的垂釣園，而是那極其有吸引力的大自然野外天成的場所。 ‖ 釣魚是一項能夠陶冶性情的運動，有益于身心健康。喬羽說： ―釣魚可分三個階段：第一階段是吃魚；第二階段是吃魚和情趣兼而有之；第三階段主 要是釣趣，面對一池碧水，將憂心煩惱全都拋在一邊，使自己的身心得到充分休息。 ‖ 參考譯文： In his later years (Late in his life), Qiao Yu has bee enamored of fishing (developed a penchant / special fondness for fishing). He asserts: ― Mostly speaking, a place with water and fish must necessarily be blessed with a nice setting, which in return keeps people in good mood. I believe that the optimum fishing places are not those mercial fishing centers which provide the fishermen with all the conveniences and where fish are kept hungry for ready capture, but those naturallyformed places in the wilderness which exert a special appeal.‖ According to him, fishing can constitute an activity conducive to the cultivation of one’s temperament and to one’s health, at once physical and psychological. Qiao Yu claims: ―Fishing can be divided into three stages. The first stage consists of mere fisheating。 the second a bination of fisheating and the pleasure (enjoyment) of fishing。 the third primarily the pleasure of fishing when, confronted with a pond of clear water, one puts aside all his troubling vexations and annoyances and enjoys the total relaxation both mentally and physically.‖ 01 Version CE In his declining years Qiao Yu was fond of angling. He once said, ―The places where have both water and fishes are generally in nice environment that can put people in good mood. The best angling place, I think, is not the fortable angling park where hungry fishes are prepared, but the appealing natural one.‖ Angling is an exercise that can mould one’s temperament and make him sound in body and mind, as Qiao Yu said, ―Fishing can be divided into three phases: the first is for angling, the second is for angling and interest as well, and the third is mainly for angling interest. When facing a pool of open green water, one can fet the worries and nuisances pletely and relax himself fully.‖ EC 原 文： Possession for its own sake or in petition with the rest of the neighborhood would have been Thoreau’s idea of the low levels. The active discipline of heightening one’s perception of what is enduring in nature would have been his idea of the high. What he saved from the low was time and effort he could spend on the high. Thoreau certainly disapproved of starvation, but he would put into feeding himself only as much effort as would keep him functioning for more important efforts. Effort is the gist of it. There is no happiness except as we take on lifeengaging difficulties. Short of the impossible, as Yeats put it, the satisfaction we get from a lifetime depends on how high we choose our difficulties. Robert Frost was thinking in something like the same terms when he spoke of ―The pleasure of taking pains‖. The mortal flaw in the advertised version of happiness is in the fact that it purports to be effortless. We demand difficulty even in our games. We demand it because without difficulty there can be no game. A game is a way of making something hard for the fun of it. The rules of the game are an arbitrary imposition of difficulty. When someone ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to change the wholly arbitrary rules, but the fun is in winning within the rules. No difficulty, no fun. 參考譯文： 梭羅所理解的 ―低層次 ‖，即為了擁有而去擁有，或與所 有的鄰居明爭暗斗而致?lián)碛小Ｋ哪恐械?―高層次 ‖，則是這樣一種積極的人生戒律，即要使自己對自然界永恒之物的感悟臻于完美。對于他從低層次上節(jié)省下來的時間和精力，他可將其致力于對高層次的追求。勿庸置疑，梭羅不贊成忍饑挨餓，但他在膳食方面所投入的精力僅果腹而已，只要可確保他