2022年上海高级口译练习：方孝孺·《深虑论》英译

2022年上海高级口译练习：方孝孺·《深虑论》英译

　　上海高级口译相对来说难度更大，对于基础和中级口译来说，上海高级口译考察大家英语知识点会更广泛。这对于大家来说是备考的难点。那么在实际的备考中，这部分内容应该如何进行积累学习呢?下面小编为大家整理了“2022年上海高级口译练习：方孝孺·《深虑论》英译”，让我们一起来看看吧!

　　虑天下者，常图其所难，而忽其所易;备其所可畏，而遗其所不疑。然而祸常发于所忽之中，而乱常起于不足疑之事。岂其虑之未周与，盖虑之所能及者，人事之宜然;而出于智力之所不及者，天道也。

　　当秦之世，而灭诸侯，一天下，而其心以为周之亡，在乎诸侯之强耳，变封建而为郡县，方以为兵革可不复用，天子之位可以世守，而不知汉帝起陇亩之匹夫，而卒亡秦之社稷。

　　汉惩秦之孤立，于是大建庶孽而为诸侯，以为同姓之亲，可以相继而无变，而七国萌篡弑之谋。

　　武宣以后，稍剖析之而分其势，以为无事矣，而王莽卒移汉祚。

　　光武之惩哀平，魏之惩汉，晋之惩魏，各惩其所由亡而为之备，而其亡也，皆出其所备之外。

　　唐太宗闻武氏之杀其子孙，求人于疑似之际而除之，而武氏日侍其左右而不悟。

　　宋太祖见五代方镇之足以制其君，尽释其兵权，使力弱而易制，而不知子孙卒因于敌国

　　此其人皆有出人之智，盖世之才，其于治乱存亡之几，思之详而备之审矣。虑切于此，而祸兴于彼，终至于乱亡者，何哉?盖智可以谋人，而不可以谋天。

　　良医之子，多死于病;良巫之子，多死于鬼。彼岂工于活人而拙于谋子也哉，乃工于谋人而拙于谋天也。

　　古之圣人，知天下后世之变，非智虑之所能周，非法术之所能制，不敢肆其私谋诡计，而惟积至诚、用大德，以结乎天心，使天眷其德，若慈母之保赤子而不忍释。故其子孙，虽有至愚不肖者足以亡国，而天卒不忍遽亡之，此虑之远者也。

　　夫苟不能自结于天，而欲以区区之智，笼络当世之务，而必后世之无危亡，此理之所必无者也，而岂天道哉。

　　Of Sagacious Conceit

　　Rulers of past and present ages oftentimes scheme what seems to be difficult, neglecting what seems to be easy; and guard against what they fear, forgetting what they do not suspect. But calamity often rises from what is neglected, and trouble from things not suspicious. Is this, then, due to the absence of sagacity or farsightedness in their conceit? Not so. What one can scheme are simply human affairs and what is beyond human power is the course of Providence.

　　In the Chin Dynasty the feudal princes were exterminated and the whole country was united into a vast empire, merely because the ruler then thought that the fall of the Chow Dynasty was due to the domineering of the feudal princes. Having substituted the “district-system” for the feudal system, it was hoped that the arms would forever cease and that the succession of the throne would be everlasting. But unexpectedly the emperor of the Han Dynasty rose among the agricultural class, and at last overthrew the Chin Dynasty.

　　At the beginning of the Han Dynasty the feudal system was reestablished with the emperor’s brothers as feudal princes, in order to avoid the isolated state of the government of the Chin Dynasty and to prevent further troubles. Notwithstanding (during the reign of King Ti) seven feudal states rose in rebellion.

　　Since the reigns of Wu Ti and Hsuan Ti the power of the feudal princes was gradually reduced and the rulers then believed in eternal peace. Finally Wang Mang usurped the throne.

　　Likewise, Kwang Wu Ti of the Eastern Dynasty tried to avoid the “track of the overturned cart” of Ngai Ti and Ping Ti; the Wei Kingdom tried to avoid that of the Han Dynasty; and the Chun Dynasty tried to avoid that of the Wei Kingdom. Each tried to avoid what caused the fall of its previous dynasty, but the cause of its own fall was beyond its preparation and none secured an eternal possession of the throne.

　　Tai Tsung of the Tang Dynasty was told by a prophecy that in thirty years a woman ruler Wu Shih would ascend the throne and would slay his descendants. So he tried to kill all those women in his court who appeared likely to become such a woman ruler, but the real Wu Shih was serving beside him every day.

　　Tai Tsu of the Sung Dynasty perceived that the brigade generals of the preceding Five Dynasties were so powerful that they could restrain their rulers, so he cut off a greater part of their military power, in order that they might be easily controlled. But his descendants were restrained by their hostile countries.

　　All these men mentioned possessed superior wisdom and unsurpassed ability. All of them studied thoroughly the cause of the rise or fall of countries, and they prepared carefully to meet these questions. But when the attention was on this particular problem, calamity rose from that neglected one, and resulted in disorder and downfall. This was because they could only plan human affairs but could not control Providence.

　　An expert physician’s son often dies of disease and a witch’s son of demon possession. Are they, therefore, skilful only in planning for others but not for their own sons? It is because their power is only human and what is beyond their control belongs to Providence.

　　Therefore, the former sages knew that the evolution in the epochs to come were beyond human wisdom to foresee and counteract and did not dare to set forth their selfish schemes and tricky plots to blindfold people. The only thing they could do to crave for sympathy from Heaven was to be sincere and to act uprightly, so that Heaven would sympathize with them for their virtues, and would bless them as a kind mother would bless her children. Therefore, when their descendants became so bad that they deserved to perish, Heaven did not wish to exterminate them too soon. It is only this kind of thought that can be really called the Sagacious Conceit or deep thought.

　　If a ruler himself could not get the sympathy of Providence and desired only to use his scanty human wisdom to victimize his contemporaries and to forebode the long continuation of the throne by his descendants, it would be absurd and contrary to the natural course of Providence.

　　(C. P. T. 译)

　　以上就是为大家整理的“2022年上海高级口译练习：方孝孺·《深虑论》英译”，希望大家能够更好的学习上海高级口译，取得理想的成绩。