I talk of dream 原文及汉语翻译

Directions: Put the following into Chinese:

I Talk of Dreams

William Dean Howells (1837– )

BUT it is mostly my own dreams I talk of, and that will somewhat excuse me for talking of dreams at all. Everyone knows how delightful the dreams are that one dre ams one’s self, and how insipid the dreams of others are. I had an illustration of the fact, not many evenings ago, when a company of us got telling dreams. I had by far the best dreams of any; to be quite frank, mine were the only dreams worth listening to; they were richly imaginative, delicately fantastic, exquisitely whimsical, and humorous in the last degree; and I wondered that when the rest could have listened to them they were always eager to cut in with some silly, senseless, tasteless thing that made me sorry and ashamed for them. I shall not be going too far if I say that it was on their part the grossest betrayal of vanity that I ever witnessed.

But the egotism of some people concerning their dreams is almost incredible. They will come down to breakfast and bore everybody with a recital of the nonsense that has passed through their brains in sleep, as if they were not bad enough when they were awake; they will not spare the slightest detail; and if, by the mercy of Heaven, they have forgotten something, they will be sure to recollect it, and go back and give it all over again with added circumstance. Such people do not reflect that there is something so purely and intensely personal in dreams that they can rarely interest anyone but the dreamer, and that to the dearest friend, the closest relation or connection, they can seldom be otherwise than tedious and impertinent. The habit husbands and wives have of making each other listen to their dreams is especially cruel. They have each other quite helpless, and for this reason they should all the more carefully guard themselves from abusing their advantage. Parents should not afflict their offspring with the rehearsal of their mental maunderings in sleep, and children should learn that one of the first duties a child owes its parents is to spare them the anguish of hearing what it has dreamed about overnight. A like forbearance in regard to the community at large should be taught as the first trait of good manners in the public schools, if we ever come to teach good manners there.

I

Certain exceptional dreams, however, are so imperatively significant, so vitally important, that it would be wrong to withhold them from the knowledge of those who happened not to dream them, and I feel some such quality in my own dreams so strongly that I could scarcely forgive myself if I did not, however briefly, impart them. It was only the last week, for instance, that I found myself one night in the company of the Duke of Wellington, the great Duke, the Iron one, in fact; and after a few moments of agreeable conversation on topics of interest among gentlemen, his Grace said that now, if I pleased, he would like a couple of those towels. We had not been speaking of towels, that I remember, but it seemed the most natural thing in the world that he should mention them in the connection, whatever it was, and I went at once to get them for him. At the place where they gave out towels, and where I found some very civil people, they told me that what I wanted was not towels, and they gave me instead two bath-gowns, of rather scanty measure, butternut in color and Turkish in texture. The garments made somehow a very strong impression upon me, so that I could draw them now, if I could draw anything, as they looked when they were held up to me. At the same moment, for no reason that I can allege, I passed from a social to a menial relation to the Duke, and foresaw that when I went back to him with those bath-gowns he would not thank me as one gentleman would another, but would offer me a tip as if I were a servant. This gave me no trouble, for I at once dramatized a little scene between myself and the Duke, in which I should bring him the bath-gowns, and he should offer me the tip, and I should refuse it with a low bow, and say that I was an American. What I did not dramatize, or what seemed to enter into the dialogue quite without my agency, was the Duke’s reply to my proud speech. It was foreshown me that he would say, He did not see why that should make any difference. I suppose it was in the hurt I felt at this wound to our national dignity that I now instantly invented the society of some ladies, whom I told of my business with those bath-gowns (I still had them in my hands), and urged them to go with me and call upon the Duke. They expressed, somehow, that they would rather not, and then I urged that the Duke was very handsome. This seemed to end the whole affair, and I passed on to other visions, which I cannot recall.

I have not often had a dream of such international import, in the offense offered through me to the American character and its well-known superiority to tips, but I have had others quite as

humiliating to me personally. In fact, I am rather in the habit of having such dreams, and I think I may not unjustly attribute to them the disciplined modesty which the reader will hardly fail to detect in the present essay. It has more than once been my fate to find myself during sleep in battle, where I behave with so little courage as to bring discredit upon our flag and shame upon myself. In these circumstances I am not anxious to make even a showing of courage; my one thought is to get away as rapidly and safely as possible. It is said that this is really the wish of all novices under fire, and that the difference between a hero and a coward is that the hero hides it, with a duplicity which finally does him honor, and that the coward frankly runs away. I have never really been in battle, and if it is anything like a battle in dreams I would not willingly qualify myself to speak by the card on this point. Neither have I ever really been upon the stage, but in dreams I have often been there, and always in a great trouble of mind at not knowing my part. It seems a little odd that I should not sometimes be prepared, but I never am, and I feel that when the curtain rises I shall be disgraced beyond all reprieve. I dare say it is the suffering from this that awakens me in time, or changes the current of my dreams so that I have never yet been actually hooted from the stage.

II

But I do not so much object to these ordeals as to some social experiences which I have in dreams. I cannot understand why one should dream of being slighted or snubbed in society, but this is what I have done more than once, though never perhaps so signally as in the instance I am about to give. I found myself in a large room, where people were sitting at lunch or supper around small tables, as is the custom, I am told, at parties in the houses of our nobility and gentry. I was feeling very well; not too proud, I hope, but in harmony with the time and place. I was very well dressed, for me; and as I stood talking to some ladies at one of the tables I was saying some rather brilliant things, for me; I lounged easily on one foot, as I have observed men of fashion do, and as I talked, I flipped my gloves, which I held in one hand, across the other; I remember thinking that this was a peculiarly distinguished action. Upon the whole I comported myself like one in the habit of such affairs, and I turned to walk away to another table, very well satisfied with myself and with the effect of my splendor upon the ladies. But I had got only a few paces off when I perceived (I could not see with my back turned) one of the ladies lean forward, and heard her say to the rest in a tone of killing condescension and patronage: “I don’t see why that person isn’t as

well as another.”

I say that I do not like this sort of dreams, and I never would have them if I could help. They make me ask myself if I am really such a snob when I am waking, and this in itself is very unpleasant. If I am, I cannot help hoping that it will not be found out; and in my dreams I am always less sorry for the misdeeds I commit than for their possible discovery. I have done some very bad things in dreams which I have no concern for whatever, except as they seem to threaten me with publicity or bring me within the penalty of the law; and I believe this is the attitude of most other criminals, remorse being a fiction of the poets, according to the students of the criminal class. It is not agreeable to bring this home to one’s self, but the fact is not without its significance in another direction. It implies that both in the case of the dream-criminal and the deed-criminal there is perhaps the same taint of insanity; only in the deed-criminal it is active, and in the dream-criminal it is passive. In both, the inhibitory clause that forbids evil is off, but the dreamer is not bidden to do evil as the maniac is, or as the malefactor often seems to be. The dreamer is purely unmoral; good and bad are the same to his conscience; he has no more to do with right and wrong than the animals; he is reduced to the state of the merely natural man; and perhaps the primitive men were really like what we all are now in our dreams. Perhaps all life to them was merely dreaming, and they never had anything like our waking consciousness, which seems to be the offspring of conscience, or else the parent of it. Until men passed the first stage of being, perhaps that which we call the soul, for want of a better name, or a worse, could hardly have existed, and perhaps in dreams the soul is mostly absent now. The soul, or the principle that we call the soul, is the supernal criticism of the deeds done in the body, which goes perpetually on in the waking mind. While this watches, and warns or commands, we go right; but when it is off duty we go neither right nor wrong, but are as the beasts that perish.

A common theory is that the dreams which we remember are those we have in the drowse which precedes sleeping and waking; but I do not altogether accept this theory. In fact, there is very little proof of it. We often wake from a dream, literally, but there is no proof that we did not dream in the middle of the night the dream which is quite as vividly with us in the morning as the one we wake from. I should think that the dream which has some color of conscience in it was the drowse-dream, and that the dream which has none is the sleep-dream; and I believe that the most of our dreams will be found by this test to be sleep-dreams. It is in these we may know what we

would be without our souls, without their supernal criticism of the mind; for the mind keeps on working in them, with the lights of waking knowledge, both experience and observation, but ruthlessly, remorselessly. By them we may know what the state of the habitual criminal is, what the state of the lunatic, the animal, the devil is. In them the personal character ceases; the dreamer is remanded to his type.

III

It is very strange, in the matter of dreadful dreams, how the body of the terror is, in the course of often dreaming, reduced to a mere convention. For a long time I was tormented with a nightmare of burglars, and at first I used to dramatize the whole affair in detail, from the time the burglars approached the house till they mounted the stairs and the light of their dark-lanterns shone under the door into my room. Now I have blue-penciled all that introductory detail; I have a light shining in under my door at once; I know that it is my old burglars; and I have the effect of nightmare without further ceremony. There are other nightmares that still cost me a great deal of trouble in their construction, as, for instance, the nightmare of clinging to the face of a precipice or the eaves of a lofty building; I have to take as much pains with the arrangement of these as if I were now dreaming them for the first time and were hardly more than an apprentice in the business. 8

Perhaps the most universal dream of all is that disgraceful dream of appearing in public places and in society with very little or nothing on. This dream spares neither age nor sex, I believe, and I daresay the innocency of wordless infancy is abused by it and dotage pursued to the tomb. I have not the least doubt Adam and Eve had it in Eden; though, up to the moment the fig-leaf came in, it is difficult to imagine just what plight they found themselves in that seemed improper; probably there was some plight. The most amusing thing about this dream is the sort of defensive process that goes on in the mind in search of self-justification or explanation. Is there not some peculiar circumstance or special condition in whose virtue it is wholly right and proper for one to come to a fashionable assembly clad simply in a towel, or to go about the street in nothing but a pair of kid gloves, or of pajamas at the most? This, or something like it, the mind of the dreamer struggles to establish, with a good deal of anxious appeal to the by-standers and a final sense of the hopelessness of the cause.

One may easily laugh off this sort of dream in the morning, but there are other shameful dreams whose inculpation projects itself far into the day, and whose infamy often lingers about one till lunch-time. Everyone, nearly, has had them, but it is not the kind of dream that anyone is fond of telling: the gross vanity of the most besotted dreamteller keeps that sort back. During the forenoon, at least, the victim goes about with the dim question whether he is not really that kind of man harassing him, and a sort of remote fear that he may be. I fancy that as to his nature and as to his mind he is so, and that but for the supernal criticism, but for his soul, he might be that kind of man in very act and deed.

The dreams we sometimes have about other people are not without a curious suggestion; and the superstitious (of those superstitious who like to invent their own superstitions) might very well imagine that the persons dreamed of had a witting complicity in their facts, as well as the dreamer. This is a conjecture that must, of course, not be forced to any conclusion. One must not go to one of these persons and ask, however much one would like to ask: “Sir, have you no recollection of such and such a thing, at such and such a time and place, which happened to us in my dream?” Any such person would be fully justified in not answering the question. It would be, of all interviewing, the most intolerable species. Yet a singular interest, a curiosity not altogether indefensible, will attach to these persons in the dreamer’s mind, and he will not be without the sense, ever after, that he and they have a secret in common. This is dreadful, but the only thing that I can think to do about it is to urge people t o keep out of other people’s dreams by every means in their power.

翻译

浅谈梦

William Dean Howells 但是我要谈的大部分都是我自己的梦，这也在一定程度上原谅我只谈梦。每个人都认为自己做的梦的非常令人愉快的，而别人的梦却是很无趣的，我有一个例子来证明这一点。不久前的一个晚上，我们几个人在一起谈论自己以前做过的梦。说实话，我的梦是唯一值得去听的，他们富于想象力、精彩无比、充满异想天开，并且诙谐幽默。我想当其他人听我谈到这些梦的时候，他们一定会想要插入一些愚蠢的、毫无意义的、没有品位的事情，真让我为他们感到可耻和抱歉。如果我说那种行为对他们来说的话是显而易见的对浮华的背叛，也是不为过的。

但是一些人对梦的自负几乎是让人无法想象的。他们会在下楼吃早饭时向每个人复述他们在睡觉时头脑中浮现出的毫无意义的事情，好像并没有意识到对别人来说，当他们醒来的时候就已经够糟糕了。他们不会遗漏任何细节，如果他们真的忘了，仁慈的上帝啊，他们肯定会回想起来，然后再添油加醋地叙述一番。这些人并没有意识到梦里发生的事情只能让梦者自己感兴趣，对最好的朋友或是最亲近的人讲述自己的梦时，他们总会感到很沉闷、很不受尊重。夫妻之间养成互述梦境的习惯是很可怕的。他们让双方都很无助，因为这个原因他们也应该注意，不要滥用自己和配偶之间的亲密关系。父母们不应该拿他们所做的胡扯的梦来折磨自己的孩子，孩子们也应该知道他们欠父母的第一件事情就是要和他们分担梦里的痛苦。在公立学校里，如果我们去教的话，关于对社区团体的忍耐的美德应该被作为首要美德来交授。

I

然而，有些异常的梦是如此地有价值、如此地重要，以至于如果不告诉那些没有做过这种梦的人是错误的。我在自己的梦中强烈地感受到了这些因素，因此

如果不把我的梦告诉大家的话，我都无法原谅自己，尽管我的叙述会很简短。例如，就在上周，我梦到自己某天晚上和伟大的、刚毅的威灵顿公爵在一起。我们愉快地谈论了一些绅士们都感兴趣的话题后，他说如果我愿意的话，让我去拿一些毛巾过来。我记得我们并没有谈到过毛巾的话题，但是他提出这个话题好像又是再自然不过的了。不论他想到什么都显得自然而然，我立刻就去给他拿毛巾了。在分发毛巾的地方，我看到了一些平民，他们告诉我公爵要的不是毛巾而是浴袍，并且给了我两件大小一般的浴袍，是白脱奶特色的，带有土耳其式的纹理。那些衣服给我留下了很深刻的印象，到现在我都能回忆起来。那一刻，我无缘无故地就从一个上流社会的绅士变成了一个卑微的仆人。我猜想当我拿着浴袍回去时，威灵顿公爵绝对不会像对绅士那样对我说声谢谢，相反，他可能会像对待仆人一样给我一些小费。这种情景并没有让我感到很尴尬，因为我马上又设想出自己和威灵顿公爵之间的一场戏。在那场戏中，我把浴袍拿给了他，他也要给我一些小费，但是我却深深地向他鞠了一躬并拒绝了，还告诉他我是一个美国人。我没有预想到的，或者说在我无意识的情况下，威灵顿公爵对我自豪的胡话语还给了答复。我猜想他会说他并没有觉得这两种情形有什么不一样。我想当时自己是觉得民族尊严遭到了践踏，所以才马上在梦境中想象出了一群女士，并告诉她们了我和这两件浴袍的事情（浴袍现在还在我手上），并邀请她们跟我一起去拜访威灵顿公爵。她们表示并不乐意去。然后我又告诉她们威灵顿公爵很英俊，这好像就是梦的全部了。接下来我还有很多其它的想象，现在已经忘记了。

我并不是经常做这种带有种族歧视、地位歧视的梦，像在我身上体现出来的美国人对小费的优越感，但是我也做过其它的让我感到羞耻的梦。实际上，我几乎已经养成了做这种梦的习惯，而且我认为不应该把他们归因于读者在现代文章中所读到的受限制的谦逊。我不止一次梦到自己在战场上，并且自己表现得相当胆小以至于我都举得羞耻，还给祖国蒙羞。在那种情况下，我甚至没有表现出一点点的勇气，唯一的想法就是尽快地安全逃走。据说这种想法每个新兵心里都有，而英雄和懦夫的区别就在于英雄并不表露出这种恐惧，还口是心非地领得荣誉，而懦夫当即就逃走了。我从未真正地投入到一场战争中去，如果在梦里有跟战争类似的场景，我也不会敢于对着勋章宣誓。同样的，我从未在现实生活中登台演出，但在梦里是经常登台演出的，而且常因为搞不清自己

的角色而弄得一团糟。上台前我一次都没有准备好过，这看起来很奇怪，但事实的确如此。当幕布被拉开时，也就到了我受羞辱的时候。我想正是受到了没准备好的心理上的折磨而让我每次都及时醒来，或是及时改变了梦中的场景，那样才保证我在梦里还从未有过被轰下台的经历。

II

但是和一些社交经历相比，我并不是很排斥这些梦中痛苦的经历。我不明白人们为什么会在梦中受到轻视、被冷落，但我却不止一次地做过那种梦，尽管每次都是不经意的。有一次在梦中，我发现自己身处一个很大的房间里，人们都按照惯例围坐在小桌边吃午饭或者是晚饭，有人告诉我这是在贵族和上流社会的人家中举办的聚会。我当时感觉很好，希望不至于太骄傲，只是和当时的情景相协调。我打扮入时，在和女士交谈的时候也都提到一些对我来说很时新的话题。像我注意到的时髦的绅士们所做的那样，我也悠闲地用一条腿闲逛，也会把手套叠放在另一只上，并用手指轻弹手套。当时我还在想这真是一个奇怪的高贵人的行为。总体上说，我表现得像是一个习惯于这种社交场合的人。当我转身向另一桌走时，感到很高兴，不仅仅是因为对自己表现满意，也对自己给女士们留下的光彩印象而感到高兴。但是当我才走开几步远的时候，我感觉到（当我转过身就看不到了）一个女士身体前倾，并听到她对其他人毫不谦虚、丝毫不留情面地说：“我不明白为什么那个人表现得不如其他人那样好。”

如我所说，我不喜欢这种梦，如果可以的话我希望自己永远都不要梦到。这种梦让我在醒来后问自己是否真的是这种势利小人，这种行为本身就让人不高兴。如果我是个势利小人，我只希望别人不要发现。在梦中，我并不怎么为自己的行为感到抱歉，反而会为别人可能发现真相而害怕。梦里，我曾经做过一些坏事，那时除了对一些可能危及到我的公共声誉的行为和一些违法犯罪的事以外，我把什么都置之度外了，我相信这也是大多数罪犯固有的想法。据一个有罪的学生所说，同情只是诗人营造出的假象。把这些想法注入自己的思想并不是一件令人愉快的事情。但在另一方面，这种情况也有其存在的意义。它表明不论是在梦中的犯罪还是在现实中是犯罪，在罪行中都会体现出人们精神错乱的污点。所不

同的是，在现实的犯罪中，它是主动的，在梦里的犯罪却是被动的。在这两种情况下，抑制犯罪心理的条件都不在，但梦者并不像疯子或罪犯那样是受人指使去犯罪的。梦者是完全没有道德观念的，对他的良心来说，好的和坏的都是一样的，他就像是动物一样没有区分对错的能力，他退化为一个自然而然的人，或者说我们在梦里更像个原始人一样。或许他们生活的全部内容就是做梦，从未有过我们这种清醒的意识，那种像是良心的后代或者是他们祖先的意识。直到人类经历了第一阶段的生活，也许是因为有了一种对名声的追求，但那种被称为精神的东西还没有出现。精神，或是被人们称为精神的处事原则，是一种对身体内部事物的超自然的批判，它们会在清醒的人脑中源源不断地出现。当这种精神监视、警告或命令时，我们就能做出正确的事情，但是，当精神缺失时，我们的行为就或对或错了，就像是麻木无知的牲口一样。

一种常见的理论称我们所能记起的梦都是人们在似睡非睡、打瞌睡时所做的梦，可是我不能完全接受这种理论。事实上，几乎没有证据可以支持这种理论。字面上说，我们常常是从梦中惊醒，但并没有证据可以证明我们在熟睡时没有做梦，而且夜里所做的梦通常也是和醒来前所做的梦一样生动形象。我认为那些存在有一定意识成分的梦是在假寐时做的梦，而无意识的梦是在熟睡时做的，并且我相信按照这个分类标准来说的话，大多数的梦都是在熟睡时做的。在夜里熟睡时所做的梦里，我们会知道在没有精神、没有那种超自然的批判思维的时候，我们会是什么样子。人类的思维中总是存在那些来自思维的或是由经验得来的知识，它们时时作用于我们的想法，无情而又冷酷。在熟睡的梦中，我们会知道惯犯们的想法、疯子的想法、动物和魔鬼的想法。在他们身上，个性被隐藏了，梦者也因此而回到了最原本的状态。

III

很奇怪的是，在一些很可怕的梦里，那些梦中的惯例环节、恐怖活动的主体，都被简化为一些司空见惯的生活场景。很长一段时间以来，我都被一个关于窃贼的梦折磨着。刚开始时，我习惯于把整个事情是全部细节都想出来，从窃贼们接近我的房子，到他们爬上楼梯，再到他们手上昏暗的灯笼所发出的光透过门缝照

进我的房间里。现在我已经删掉了前面引导的情节，立刻就有一道光从门下照了进来。我知道是窃贼来了，他们是惯犯了，而且根本不需要太多的渲染，我就知道这一定是个噩梦。一些其它的噩梦仍需要我费很大的力气来构造它们。比如，在有些噩梦中，我悬挂在峭壁的边缘，或者被吊在很高建筑物的房檐上。我直到现在讲述时我都不得不再去费力安排这些场景，就像我现在正在做这个梦一样，而且还不像是第一次做这种梦的新手那样生硬。

或许最常见的梦是那种一丝不挂或者只穿很少的衣服出现在公共场合的，让人感到羞耻的事情。我相信这种梦和年龄、性别无关，而且我敢说幼年时没有言语的懵懂无知是被这些梦滥用了。这种习惯性的梦境将伴随人的一生，直到死亡。我毫不怀疑亚当和夏娃在伊甸园时也做过这种梦，尽管，直到用叶子制成的衣服出现时，很难想象他们发现自己穿那种衣服时会有多么不合适，或许的确出现过这种情况。关于这种梦最奇怪的就是我们一定要找到那种正义感和解释。难道就没有一些奇怪的场合，在那些情况下，即使一个人只披条毛巾、只戴双手套、最多只穿着睡衣去出席一场时尚的聚会也会被认为是有礼貌的。梦者的思维中都在尽力为这些情况找一些理由，他们还向旁观者焦急求助，但最终仍是无力解释原因。

早上醒来时，人们可能会对这种梦一笑了之，但是也有其它让人感到可耻的梦会延续到白天，有时那种罪恶感甚至会让人纠结到午饭时间。几乎每个人都做过那种梦，但并不是每个人都乐意讲述给别人听，就连迷迷糊糊的梦呓的人都会对这种显而易见的浮华之事缄口不言。至少在整个上午，梦者都会用怀疑的态度来问自己究竟是不是那种另自己烦恼的人，并且他很怕自己是的。在我看来，从他的本性和思想上来说，他是那种人，但是，因为有了超自然的批判主义和精神的限制，他才没有在现实生活中的事情上表现出来。

我们所做的一些有关他人的梦都暗示了我们对这些人的好奇。迷信的人（这些人喜欢构造他们自己的迷信）会想象梦中的人有预知、串通事情的能力，就像梦者本身那样。当然，这只是一个推测，无法得到任何有效的结论。不论一个人多么想问别人：“先生，您忘了在某事某地发生在我梦里的这样、那样的事了吗？”，被问这种问题的人拒绝回答的话也绝对的情有可原的，因为这种问题是最让人无法忍受的。然而，一种兴趣、一种并非完全站不住脚的好奇心将由此在

梦者的脑海中形成，而且这种想法会一直保留在他的脑海里，这里面通常都是隐

藏着秘密的。这是很可怕的事情，但是，我所能想到的唯一可以避免这种情况出

现的方法就是，让人竭尽所能不去听别人讲述他们的梦。

孔璇

3101701051

外国语学院

英语1002

英语原文及其翻译

Exploring Filipino School Counselors’ Beliefs about Learning Allan B. I. Bernardo [Abstract] School reform efforts that focus on student learning require school counselors to take on important new roles as advocates of student learning and achievement.But how do school counselors understand the process of learning? In this study, we explore the learning beliefs of 115 Filipino school counselors who indicated their degree of agreementwith 42 statements about the process of learning and the factors thatinfluence this process.A principal components analysis of the responses to the 42 statements suggested three factors:(F1)social-cognitive constructivist beliefs, (F2) teacher-curriculum-centered behaviorist beliefs,and (F3) individual difference factors.The preliminary results are briefly discussed in terms of issues related to how Filipino school counselors’ conceptions of learning may guide their strategies for promoting student learning and achievement. [Key words]beliefs about learning, conceptions of learning, school counselors, student learning, Philippines School reform efforts in different parts of the world have focusedon students’learning. In particular,most school improvement programsnow aim to ensure that students acquire the high-level knowledge and skills that help them to thrive in today’s highly competitive globaleconomy (e.g., Lee & Williams, 2006). I n this regard, school reform programs draw from various contemporary theories and research on learning (e.g.,Bransford,Brown, & Cocking, 1999; Lambert & McCombs, 1998).The basic idea is that all school improvement efforts should be directed at ensuring students achieve high levels of learning or attainment of well-defined curricular objectives and standards.For example, textbooks (Chien & Young, 2007), computers and educational technology (Gravoso, 2002; Haertnel & Means, 2003;Technology in Schools Task Force, 2003), and educational assessment systems (Black & Wiliam2004; Cheung & Ng, 2007; Clark, 2001; Stiggins, 2005) are being reconsidered as regards how they can effectively provide scaffolds and resources for advancing student learning. Likewise,the allocation and management of a school’s financial resources are assessed in terms ofwhether these are effectively mobilized and utilized towards improving student learning (Bolam, 2006; Chung & Hung, 2006; Retna, 2007). In this regard, some advocates have also called for an examination of the role of school counselors in these reform efforts (Herr, 2002). Inthe United States, House and Hayes (2002) challenged school counselors to take proactive leadership roles in advocating for the success of all

古代汉语译文

郑伯克段于鄢 当初，郑武公从申国娶妻，叫武姜，生了庄公和共叔段。庄公是倒着生的，使姜氏受到惊吓，所以给庄公取名寤生，于是姜氏就很厌恶他。姜氏宠爱共叔段，想立他为太子，屡次向武公请求，武公不答应。 到庄公就位的时候，姜氏替共叔段请求制这个地方。庄公说：“制是险要的城邑，虢叔死在那里。如果您要其他地方，我唯命是听。”姜氏就请求京地，庄公便让段住到那里，人们称段为京城太叔。 祭仲说：“都邑的城墙如果超过一百雉，是国家的祸害啊。先王的制度，大城邑的城墙不能超过国都城墙的三分之一，中等城邑的城墙不能超过国都城墙的五分之一，小城邑的城墙不能超过国都城墙的九分之一。现在京不人合乎法度，这不是先王的制度，您将会承受不了。”庄公说：“姜氏要这样做，我怎能避开祸患?”祭仲回答说：“姜氏有什么满足的!不如早点给公叔段安排个地方，不要让他的势力滋长蔓延。假使蔓延，起来就难以设法对付了。蔓延的野草尚且不能除掉，何况您那受宠的弟弟呢?”庄公说：“多做不义的事情，必然会自己摔跟头，您姑且等着瞧吧 不久，太叔命令西部和北部的边邑既服从庄公，又归属自己。公子吕说：“国家不能忍受分属二主的情形，您对这件事怎么办呢?如果想把君位让给太叔，请允许我去侍奉他；假如不想给他，那就请您铲除他，不要让百姓产生二心。”庄公说：“不用，他将会自己赶上灾祸的。”太叔又收两属之地为自己的封邑，一直到了廪延一带。子封说：“可以（动手）了，他的土地日益扩大，将会得到广大的人民。”庄公答道：“做不合道义的事情，人民就不会亲近他，土地扩大了，也必将崩溃。” 太叔修葺城墙，聚集民众，整治铠甲武器，准备步兵、战车，将要偷袭郑国。夫人姜氏也将为太叔打开城门做内应。庄公探听到共叔段偷袭的日期，就说：“可以（动手）了。”他命令子封统率战车二百辆，去讨伐京邑。京邑的人也背叛太叔段，段就逃到鄢邑，庄公又在鄢邑讨伐段。五月辛丑这一天，太叔逃亡到了共国。 鞍之战 癸酉这天，齐晋两国军队在鞌地摆开阵势。邴夏给齐侯驾车，逢丑父做车右。晋军解张给郤克驾车，郑丘缓做车右。齐侯说：“我们姑且剪除消灭晋军之后再吃早饭！”不给马披上铠甲就驱马进攻。郤克被箭射伤，血一直流到鞋上，仍然没有停止击鼓。说：“我伤得很重！”张侯说：“从一开始交战，箭就穿进我的手和肘；我折断箭继续驾车，左边车轮都被染成深红色。怎么敢说伤得很重呢?您还是忍住它吧。”郑丘缓说：“从一开始交战，如果有难走的路，我必定下来推车。您难道知道这些吗?然而您却说伤得很重。”张侯说：“军队的注意力在于我们的旗帜和鼓声，前进、后退都听从它。这辆战车只要有一个人镇守它，就可以使大事成功。怎么能因为受伤而坏了君王的大事呢?穿上铠甲，拿起兵器，本来就抱定了必死的决心；伤重还没有死，您还是努力坚持吧！”解张把缰绳并在左手，右手拽过鼓槌来击鼓，战马狂奔不能停止，军队跟随主帅的车向前冲。齐军大败。晋军追赶齐军，围着华不注山绕了三圈(追赶不止)。 韩厥做梦梦见父亲子舆对自己说：“早晨要避开兵车左右两侧。”因此他代替御者，立在车中央驾车追赶齐侯。邴夏说：“射那个驾车的人，他是君子。”齐侯说：“称他君子而又射他，不符合礼。”于是射他左边的人，左边的人坠落到车下；射他右边的人，右边的人仆倒在车中。綦毋张失去了兵车，跟随韩厥说：“请允许我搭乘您的车。”綦毋张站在韩厥的左边和右边，韩厥都用肘撞他，让他立在自己的身后。韩厥低下身把他右边被射倒的人放稳当。

文献翻译英文原文

https://www.sodocs.net/doc/4116589366.html,/finance/company/consumer.html Consumer finance company The consumer finance division of the SG group of France has become highly active within India. They plan to offer finance for vehicles and two-wheelers to consumers, aiming to provide close to Rs. 400 billion in India in the next few years of its operations. The SG group is also dealing in stock broking, asset management, investment banking, private banking, information technology and business processing. SG group has ventured into the rapidly growing consumer credit market in India, and have plans to construct a headquarters at Kolkata. The AIG Group has been approved by the RBI to set up a non-banking finance company (NBFC). AIG seeks to introduce its consumer finance and asset management businesses in India. AIG Capital India plans to emphasize credit cards, mortgage financing, consumer durable financing and personal loans. Leading Indian and international concerns like the HSBC, Deutsche Bank, Goldman Sachs, Barclays and HDFC Bank are also waiting to be approved by the Reserve Bank of India to initiate similar operations. AIG is presently involved in insurance and financial services in more than one hundred countries. The affiliates of the AIG Group also provide retirement and asset management services all over the world. Many international companies have been looking at NBFC business because of the growing consumer finance market. Unlike foreign banks, there are no strictures on branch openings for the NBFCs. GE Consumer Finance is a section of General Electric. It is responsible for looking after the retail finance operations. GE Consumer Finance also governs the GE Capital Asia. Outside the United States, GE Consumer Finance performs its operations under the GE Money brand. GE Consumer Finance currently offers financial services in more than fifty countries. The company deals in credit cards, personal finance, mortgages and automobile solutions. It has a client base of more than 118 million customers throughout the world

英文翻译(原文)

GRA VITY RETAINING?WALL 1. INTRODUCTION Retaining walls are structures used to provide stability for earth or other material where conditions disallow the mass to assume its natural slope, and are commonly used to hold back or support soilbanks,coal or ore piles, and water. Retaining walls are classified, based on the method of achieving stability, into six principal types (Fig.1). The gravity-wall depends upon its weight, as the name implies, for stability. The cantilever wall is a reinforced-concrete wall that utilizes cantilever action to retain the mass behind the wall from assuming a natural slope. Stability of this wall is partially achieved from the weight of soil on the heel portion of the base slab. A counterfort retaining wall is similar to a cantilever retaining wall, except that it is used where the cantilever is long or for very high pressures behind wall and has counterforts, which tie the wall and base together, built at intervals along the wall to reduce the bending moments and sheers. As indicated in Fig.1c, the counterfort is behind the wall and subjected to tensile forces. A buttressed retaining wall is similar to a counterfort wall, except that the bracing is in front of the wall and is in compression instead of tension. Two other types of walls not considered further are crib walls, which are built-up members of pieces of precast concrete, metal, or timber and are supported by anchor pieces embedded in the soil for stability, and semigravity walls, which are walls intermediate between a true gravity and a cantilever wall. (a)(b)(e)

英语原文及翻译

高速视频处理系统中的信号完整性分析 摘要：结合高速DSP图像处理系统讨论了高速数字电路中的信号完整性问题，分析了系统中信号反射、串扰、地弹等现象破坏信号完整性的原因，通过先进IS工具的辅助设计，找出了确保系统信号完整性的具体方法。 关键词：高速电路设计信号完整性 DSP系统 深亚微米工艺在IC设计中的使用使得芯片的集成规模更大、体积越来越小、引脚数越来越多；由于近年来IC工艺的发展，使得其速度越来越高。从而，使得信号完整性问题引起电子设计者广泛关注。 在视频处理系统中，多维并行输入输出信号的频率一般都在百兆赫兹以上，而且对时序的要求也非常严格。本文以DSP图像处理系统为背景，对信号完整性进行准确的理论分析，对信号完整性涉及的典型问题[1]——不确定状态、传输线效应、反射、串扰、地弹等进行深入研究，并且从实际系统入手，利用IS仿真软件寻找有效的途径，解决系统的信号完整性问题。 1 系统简介 为了提高算法效率，实时处理图像信息，本图像处理系统是基于DSP+FPGA结构设计的。系统由SAA7111A视频解码器、TI公司的TMS320C6701 DSP、Altera公司的EPlK50QC208 FPGA、PCI9054 PCI接口控制器以及SBRAM、SDRAM、FIFO、FLASH等构成。FPGA是整个系统的时序控制中心和数据交换的桥梁，而且能够对图像数据实现快速底层处理。DSP是整个系统实时处理高级算法的核心器件。系统结构框图如图1所示。 在整个系统中，PCB电路板的面积仅为15cm×l5cm，系统时钟频率高达167MHz，时钟沿时间为0．6ns。由于系统具有快斜率瞬变和极高的工作频率以及很大的电路密度，使得如何处理高速信号问题成为一个制约设计成功的关键因素。 2 系统中信号完整性问题及解决方案 2．1 信号完整性问题产生机理 信号的完整性是指信号通过物理电路传输后，信号接收端看到的波形与信号发送端发送的波形在容许的误差范围内保持一致，并且空间邻近的传输信号间的相互影响也在容许的范围之内。因此，信号完整性分析的主要目标是保证高速数字信号可靠的传输。实际信号总是存在电压的波动，如图2所示。在A、B两点由于过冲和振铃[2]的存在使信号振幅落入阴影部分的不确定区，可能会导致错误的逻辑电平发生。总线信号传输的情况更加复杂，任何一个信号发生相位上的超前或滞后都可能使总线上数据出错，如图3所示。图中，CLK为时钟信号，D0、D1、D2、D3是数据总线上的信号，系统允许信号最大的建立时间[1]为△t。在正常情况下，D0、D1、D2、D3信号建立时间△t1<△t，在△t时刻之后数据总线的数据已稳定，系统可以从总线上采样到正确的数据，如图3(a)所示。相反，当信号D1、D2、D3受过冲和振铃等信号完整问题干扰时，总线信号就发生

古代汉语

古代汉语 一、默写课文 鲁施氏有二子 鲁施氏有二子，其一好学，其一好兵。好学者以术干齐侯，齐侯纳之，为诸公子之傅。好兵者之楚，以法干楚王，王悦之，以为军正。禄富其家，爵荣其亲。 施氏之邻人孟氏，同有二子，所业亦同，而窘于贫。羡施氏之有，因从请进趣之方。二子取实告孟氏。孟氏之一子之秦，以术干秦王。秦王曰：“当今诸侯力争，所务兵食而已。若用仁义治吾国，是灭亡之道。”遂宫而放之。其一子之卫，以法干卫侯。卫侯曰：“吾弱国也，而摄乎大国之间。大国吾事之，小国吾抚之，是求安之道。若赖兵权，灭亡可待矣。若全而归之，适于他国，为吾之患不轻矣。”遂刖之而还之于鲁。 既反，孟氏之父子扣胸而让施氏，施氏曰：“凡得时者昌，失时者亡。子道与吾同，而功与吾异，失时者也，非行之谬也。且天下理无常是，事无常非。先日所用，今或弃之；今之所弃，后或用之。此用与不用，非定是非也。投隙抵时，应事无方，属乎智。智苟不足，使若博如孔丘，术如吕尚，焉往而不穷哉?” 孟氏父子舍然无愠容，曰：“吾知之矣，子勿重言!” 二、解释名词术语 1、章句：汉代注释家解释古书体例，往往在解释词义之外，再串计文章大意，这种解说方法叫章句。（流传到现在的以“章句”为名的注释书，有后汉赵岐的《孟子章句》和王逸的《楚辞章句》。 2、古无舌上音：指在上古声母系统中设有“知、徹、澄”这组舌上音声母，它们是从舌头音“端[t],透[t],定[d]”这组声母中分化出平韵。 3、倒置：或称“倒装、变序”等，为了对仗、押韵、调平仄或追求新颖等需要而改变语序的修辞方式。例如杜甫《秋兴八首》之八：“香稻啄余鹦鹉粒 ．． ．．．．．．．，碧梧 栖老凤凰枝 ．．．．．。” 4、之为言：表示声训，释词与被释词属于同源词，读音相近或相同，。例如：《周礼·秋官·司寇》：“凡杀其亲者，焚之。杀王之亲者，辜之。”郑玄注：“辜之言枯也，谓磔之。”《释名·释训》：“鬼之为言归也。” 三、指出下列汉字的形体结构 1、象形：鸟耳户禾鬲鱼马户 2、指事：本上廿牟寸下门丹牟 3、会意：即涉旦采见既陟弃粪采 4、形声：通悲旌题视徒歌江疆徒 四、选择题 1、c 2．cd 3．D 4、ad 5．abd 6．a、b、c 7、bcd 8、ad 9、ac 10． a、d 五、解释下列句子中加点词的意义，并指出该意义属于本意还是引申义 1、心忧炭贱．愿天寒。贱：价格低、便宜，本义； 2、晨往，寝门辟矣，盛服将朝．。发:启发。引申义。 3、巨防容蝼而漂邑杀人。防：堤坝，本义；

科普版英语六年级下册课文及翻译 (直接打印版)

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古代汉语课文翻译

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中文翻译小子： 我只想好好地睡觉，你不明白吗？！所以，我做了这个简表。当你不知道怎么办时，特 别是在晚上的时候，你可以看看它。 具体情况行动指南 1，我正在睡觉禁止进入 2，你不确定我是否睡觉，你想搞清楚管你“鸟”事；禁止进入 3，你嗑了药，想奔向我的床你他妈的滚远点 4，你在youtube上看了一个超赞的视频，禁止进入；在脸书上把链接发给我想让我看看 5，就算第三次世界大战开始了管我屁事，他妈的别进来 6，你和你的基友们想和我“玩玩”抱歉，直男一枚。不要碰我的任何东西，门都别碰 7，你想整理我的房间我谢谢你了！我自己会打扫 8，普京宣布同性婚姻合法化终于等到“它”！还好你没放弃！还是不要来我房里！ 9，我不在家进我房间，想都别想 10，白天，我在家。你敲了门，我说“请进” 你可以进来了 福利放送！！

如果你已经看到了这里，那么说明你应该是英文爱好者哦。 下面有一些非常实用，我精心整理的英文资料，你一定用得到！快去看看吧！ 一，最常用英语翻译政治文体句型总结大全完美版 二，英文合同翻译最常用句型总结专业版 三，英语毕业论文提纲模板优秀完整详细无敌版

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南京师范大学泰州学院 英文翻译原文 年级： 2011级学号：12110330 姓名：申佳佳 系部：信息工程学院 专业：通信工程 题目：基于C51的数字测速仪设计与仿真 指导教师：焦蓬蓬 2015 年 4 月 5 日

Linux - Operating system of cybertimes Though for a lot of people , regard Linux as the main operating system to make u p huge work station group, finish special effects of " Titanic " make , already can be re garded as and show talent fully. But for Linux, this only numerous news one of. Rece ntly, the manufacturers concerned have announced that support the news of Linux to i ncrease day by day, users' enthusiasm to Linux runs high unprecedentedly too. Then, Linux only have operating system not free more than on earth on 7 year this piece wh at glamour, get the favors of such numerous important software and hardware manufa cturers as the masses of users and Orac le , Informix , HP , Sybase , Corel , Intel , Net scape , Dell ,etc. , OK? 1.The background of Linux and characteristic Linux is a kind of " free (Free ) software ": What is called free, mean users can o btain the procedure and source code freely , and can use them freely , including revise or copy etc.. It is a result of cybertimes, numerous technical staff finish its research a nd development together through Inte rnet, countless user is it test and except fault , c an add user expansion function that oneself make conveniently to participate in. As th e most outstanding one in free software, Linux has characteristic o f the following: (1)Totally follow POSLX standard, expand the network operating system of sup porting all AT&T and BSD Unix characteristic. Because of inheritting Unix outstandi ng design philosophy , and there are clean , stalwart , high-efficient and steady kernels , their all key codes are finished by Li nus Torvalds and other outstanding programmer s, without any Unix code of AT&T or Berkeley, so Linu x is not Unix, but Linux and Unix are totally compatible. (2)Real many tasks, multi-user's system, the built-in n etwork supports, can be with such seamless links as NetWare , Windows NT , OS/2 , Unix ,etc.. Network in various kinds of Unix it tests to be fastest in comparing and ass ess efficiency. Support such many kinds of files systems as FAT16 , FAT32 , NTFS , E x t2FS , ISO9600 ,etc. at the same time .

古代汉语课文翻译

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英文翻译原文

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文言文名言的英语翻译

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