中國社會(huì)科學(xué)院考博英語真題（三）

考博英語真題是最佳復(fù)習(xí)資料，是考博學(xué)子常用資料，真題可以快速有效抓住考試的重點(diǎn)和難點(diǎn)。希賽網(wǎng)考博英語為廣大考生搜集整理了中國社會(huì)科學(xué)院博士研究生入學(xué)考試英語真題，正在備考的考生快看過來吧。希賽網(wǎng)考博英語真題持續(xù)更新中，請(qǐng)關(guān)注希賽網(wǎng)考博英語頻道。

Direction: Write your translations in your answer sheet．

Part A

Translate the underlined sentences into good Chinese. (15％)

Every society, beginning with some slight inclination in one direction or another, carries its preference farther and farther, integrating itself more and more completely upon its chosen basis, and discarding those types of behavior that are uncongenial. (1)Most of those organizations of personality that seem to us most uncontrovertibly abnormal have been used by different civilizations in the very foundations of their institutional life. Conversely the most valued traits of normal individuals have been looked on in differently organized cultures as aberrant. Normality, in short, within a very wide range, is culturally defined. It is primarily a term for the socially elaborated segment of human behavior in any culture; and abnormality, is a term for the segment that particular civilization does not use. (2)The very eyes with which we see the problem are conditioned by the long traditional habits of our own society．

It is a point that has been made more often in relation to ethics than in relation to psychiatry. We do not any longer make the mistake of deriving the morality of our locality and decade directly from the inevitable constitution of human nature. We do not elevate it to the dignity of a frist principle. We recognize that morality differs in every society, and is a convenient term for socially approved habits, Mankind has always preferred to say, “it is morally good,” rather than “it is habitual,” and the fact of this preference is matter enough for a critical science of ethics. But historically the two phrases are synonymous．

The concept of the normal is properly a variant of the concept of the good. It is that which society has approved. A normal action is one which falls well within the limits of expected behavior for a particular society. Its variability among different people is essentially a function of the variability of the behavior patterns that differnet societies have created for themselves, and can never be wholly divorced from a consideration of culturally institutionalized types of behavior. (3) Each culture is a more or less elaborate working out of the potentialities of the segment it has chosen. In so far as a civilization is well integrated and consistent within itself, it will tend to carry farther and farther, according to its nature, its initial impulse toward a particular type of action, and from the point of view of any other culture those elaborations may include more and more extreme and aberrant traits. (4)

Each of these traits, in proportion as it reinforces the chosen behavior patterns of that culture, is for that culture, normal. Those individuals to whom it is congenial either congenitally, or as the result of childhood sets, are accorded prestige in that culture, and are not visited with the social contempt or disapproval which their traits would call down upon them in a society that was differently organized. On the other hand, those individuals whose characteristics are not congenial to the selected type of human behavior in that community are considered the deviants, no matter how valued their personality traits may be in a differenent civilization. (5)

Part B

Translate the following sentences into good English. (15 ％)

1．觀察和評(píng)價(jià)一個(gè)的人權(quán)狀況，應(yīng)考慮到該國的歷史，社會(huì)、經(jīng)濟(jì)、文化等條件，不能割斷該國的歷史、脫離該國的國情，更不能按一個(gè)模式或某個(gè)或區(qū)域的情況來簡(jiǎn)單套用。各國的人權(quán)問題主要由各國政府和人民自己來解決，世界的人權(quán)問題要由世界各國政府和人民共同參與來解決。

2．當(dāng)前，國際形勢(shì)正經(jīng)歷著自冷戰(zhàn)結(jié)束以來最復(fù)雜、最深刻的變化。和平與發(fā)展依然是擺在世界各國人民面前的兩大課題。和平是發(fā)展的前提，發(fā)展是和平的保障，在和平的環(huán)境中謀求發(fā)展已成為國際社會(huì)的共同愿望。

3．獲得更多知識(shí)的惟一途徑是通過教育和培訓(xùn)。知識(shí)如同資本、物質(zhì)資源和汗水一樣，已經(jīng)變成了生產(chǎn)的一個(gè)必要因素——也許是最基本的困素。因此，一個(gè)社會(huì)的教育體系應(yīng)該是能夠向以知識(shí)為基礎(chǔ)的工作迅速轉(zhuǎn)變，否則這個(gè)社會(huì)就將不可避免地落在后面。

KEY

Part A

1．每個(gè)社會(huì)，最初就有著向一定方向發(fā)展的微弱的趨勢(shì)，(隨著社會(huì)的發(fā)展)，這個(gè)趨勢(shì)會(huì)一步步地加強(qiáng)，社會(huì)也會(huì)在自己選擇的基礎(chǔ)上摒棄那些不和協(xié)的行為方式，使自己越來越趨向完全的一體化。

2．(正常)主要是一個(gè)用來形容任何文化中被社會(huì)化地闡釋的那部分人類行為的術(shù)語；而不正常則是一個(gè)形容特定的文明中不被人們所采用的那部分行為的術(shù)語。

3．(正常行為)在不同民族中的可變性，從本質(zhì)上說，是由不同社會(huì)出于自身需要而創(chuàng)造的行為模式的可變性所致，其絕不能在完全脫離文化的、制度化了的行為類型的情況下單獨(dú)加以考慮。

4．只要一個(gè)文明在其內(nèi)部是完整的和諧調(diào)的，它就會(huì)按照其本性，推動(dòng)自身朝著最初確定的那個(gè)行為模式不斷前進(jìn)。而在其他任何文化看來，這些苦心經(jīng)營的結(jié)果可能包含著越來越多極端和異常的特征。

5．另一方面，那些行為特征與社會(huì)所選擇的行為方式不相一致的個(gè)人，不管他們的個(gè)性特征在另外一種文化中多么的受尊重，在這個(gè)社會(huì)中也會(huì)被認(rèn)為是不正常。

Part B

1．To observe and evaluate the status of human rights in a country, we should take into consideration the historical, social, economic and cultural conditions of the very country instead of cutting off the history, divorcing from the current situations of the country, not to mention applying one model or the situation of a certain country or area to all the countries mechanically. Each country's human rights problem should be solved mainly by its own govemment and people, while that of the world by governments and people from all over the world together．

2．At present, the international situation is experiencing the most complicated and profound changes since the end of Cold War. Peace and development are still the two subjects confronted with people all over the world. Peace is the premise of development while the latter is the guarantee of the former, and seeking for development under peaceful circumstances has become the common desire of the international society．

3．The only way to acquire more knowledge is by education and training. Knowledge, like capital, material resources and sweat, has become a necessary, perhaps the most fundamental factor of production. Therefore, the educational system of a society should be able to shift towards the knowledge-based work fast, or this society will inevitably lag behind．