《博士生學(xué)術(shù)英語(yǔ)綜合閱讀》由7個(gè)單元,18篇課文構(gòu)成。其中哲學(xué)單元3篇:柏拉圖《理想國(guó)》“洞喻”篇、《新約》“山頂講道”篇、加爾文《基督教原理》“被造時(shí)的人性及其靈魂的特征”章節(jié);政治學(xué)單元3篇:亞里士多德《政治學(xué)》第四章、卡爾·馬克思《共產(chǎn)黨宣言》第一章:資產(chǎn)階級(jí)與無(wú)產(chǎn)階級(jí)、安德魯·海伍德《政治學(xué)》第十三章:政黨與政黨制度;經(jīng)濟(jì)學(xué)單元2篇:亞當(dāng)·斯密《國(guó)富論》序論、尼可拉斯·曼昆《經(jīng)濟(jì)學(xué)原理》第一章:經(jīng)濟(jì)學(xué)中的十大原理;法學(xué)單元2篇:孟德斯鳩《論法的精神》第十章:論匯率、哈特《法律的概念》第一章:經(jīng)久不絕的問(wèn)題;社會(huì)學(xué)單元3篇:馬克斯·韋伯《新教倫理與資本主義精神》第一章:宗教歸屬與社會(huì)分層、賴特·米爾斯《社會(huì)學(xué)的想像力》附錄:論治學(xué)之道、維克多·尼“市場(chǎng)轉(zhuǎn)型理論:國(guó)家社會(huì)主義從再分配向市場(chǎng)的過(guò)渡”;歷史學(xué)單元2篇:托克維爾《舊制度與大革命》序言、約翰·托什《史學(xué)導(dǎo)論》第七章:歷史知識(shí)的局限;文化學(xué)單元3篇:拉里·薩默瓦等人《跨文化交流》第一部分第二章:了解文化、吉爾特·霍夫斯塔德“與孔子的聯(lián)系:從文化根源到經(jīng)濟(jì)增長(zhǎng)”、羅納德·因格萊哈特“文化與民主”。
隨著我國(guó)研究生教育的不斷發(fā)展,研究生英語(yǔ)教學(xué)已經(jīng)成為高層次人才培養(yǎng)的一個(gè)重要組成部分,尤其是博士研究生的英語(yǔ)教學(xué)更是承擔(dān)了國(guó)家教育部《非英語(yǔ)專(zhuān)業(yè)研究生英語(yǔ)教學(xué)大綱》所規(guī)定的目標(biāo)要求,即培養(yǎng)學(xué)生能夠以英語(yǔ)為工具,熟練地進(jìn)行本專(zhuān)業(yè)的研究并能進(jìn)行本專(zhuān)業(yè)的學(xué)術(shù)交流。
正是根據(jù)大綱的要求,博士生階段英語(yǔ)教學(xué)需要注重專(zhuān)業(yè)性和學(xué)術(shù)性的特點(diǎn),我們編寫(xiě)了這部《博士生學(xué)術(shù)英語(yǔ)綜合閱讀》教材。這部教材在課文選材上兼顧了中央黨校及其他高校人文社會(huì)科學(xué)方向的主要學(xué)科專(zhuān)業(yè):哲學(xué)、政治學(xué)、經(jīng)濟(jì)學(xué)、法學(xué)、歷史學(xué)、社會(huì)學(xué)、文化學(xué),其中一些材料還具有跨學(xué)科性。同時(shí)為了突出教材的學(xué)術(shù)性特點(diǎn),我們將課文選材范圍設(shè)定在西方經(jīng)典原著、西方經(jīng)典教材、現(xiàn)當(dāng)代學(xué)術(shù)專(zhuān)著及學(xué)術(shù)期刊文章等方面。我們編寫(xiě)這部教材的目的是為了通過(guò)教授涵蓋了人文社科各專(zhuān)業(yè)的古代經(jīng)典和現(xiàn)當(dāng)代學(xué)術(shù)文章,使學(xué)生熟悉學(xué)術(shù)文章的詞匯語(yǔ)法、語(yǔ)篇結(jié)構(gòu)和文體體裁等特點(diǎn),培養(yǎng)和提高學(xué)生閱讀英文學(xué)術(shù)文章所需要的理解、思考和分析批判的能力,同時(shí)通過(guò)課文前后的各種練習(xí)題的訓(xùn)練,提高學(xué)生的讀、說(shuō)、寫(xiě)、譯的英語(yǔ)綜合能力。
本教材由7個(gè)單元,18篇課文構(gòu)成。其中哲學(xué)單元3篇:柏拉圖《理想國(guó)》“洞喻”篇、《新約》“山頂講道”篇、加爾文《基督教原理》“被造時(shí)的人性及其靈魂的特征”章節(jié);政治學(xué)單元3篇:亞里士多德《政治學(xué)》第四章、卡爾·馬克思《共產(chǎn)黨宣言》第一章:資產(chǎn)階級(jí)與無(wú)產(chǎn)階級(jí)、安德魯·海伍德《政治學(xué)》第十三章:政黨與政黨制度;經(jīng)濟(jì)學(xué)單元2篇:亞當(dāng)·斯密《國(guó)富論》序論、尼可拉斯·曼昆《經(jīng)濟(jì)學(xué)原理》第一章:經(jīng)濟(jì)學(xué)中的十大原理;法學(xué)單元2篇:孟德斯鳩《論法的精神》第十章:論匯率、哈特《法律的概念》第一章:經(jīng)久不絕的問(wèn)題;社會(huì)學(xué)單元3篇:馬克斯·韋伯《新教倫理與資本主義精神》第一章:宗教歸屬與社會(huì)分層、賴特·米爾斯《社會(huì)學(xué)的想像力》附錄:論治學(xué)之道、維克多·尼“市場(chǎng)轉(zhuǎn)型理論:國(guó)家社會(huì)主義從再分配向市場(chǎng)的過(guò)渡”;歷史學(xué)單元2篇:托克維爾《舊制度與大革命》序言、約翰·托什《史學(xué)導(dǎo)論》第七章:歷史知識(shí)的局限;文化學(xué)單元3篇:拉里·薩默瓦等人《跨文化交流》第一部分第二章:了解文化、吉爾特·霍夫斯塔德“與孔子的聯(lián)系:從文化根源到經(jīng)濟(jì)增長(zhǎng)”、羅納德·因格萊哈特“文化與民主”。
每單元結(jié)構(gòu)及教學(xué)目的如下:(1)Pre-Reading Questions(旨在讓學(xué)生在閱讀課文前對(duì)文章涉及的主題內(nèi)容有所了解與思考);(2)Text(旨在讓學(xué)生閱讀了解著作或文章原文);(3)About the Author(旨在讓學(xué)生對(duì)作者生平簡(jiǎn)歷和學(xué)術(shù)背景有更多的了解);(4)Notesto the Text(注釋范圍主要包括概念、術(shù)語(yǔ)、人物、事件等相關(guān)文化知識(shí),旨在幫助學(xué)生對(duì)課文背景知識(shí)有更加詳細(xì)的了解);(5)Comprehension Questions(旨在幫助學(xué)生加強(qiáng)對(duì)文章內(nèi)容的理解);(6)Questions for Discussion and Writing(旨在引導(dǎo)學(xué)生對(duì)課文主題所涉及的相關(guān)問(wèn)題進(jìn)行更深入的思考;通過(guò)學(xué)生口、筆頭作業(yè)練習(xí),提高學(xué)生的語(yǔ)言輸出能力,體現(xiàn)“綜合”之意義);(7)Vocab-ulary and Structure(旨在加強(qiáng)鞏固學(xué)生對(duì)詞匯、語(yǔ)法等語(yǔ)言基本知識(shí)的掌握。此題型及題型8與我校博士入學(xué)考題詞匯語(yǔ)法題型一樣,因此,本教材可用于報(bào)考我校博士生入學(xué)考試的參考書(shū));(8)Reading(旨在提高學(xué)生對(duì)文章整體篇章結(jié)構(gòu)的理解);(9)Translation(旨在加深學(xué)生對(duì)文中重點(diǎn)難點(diǎn)句子的理解與提高學(xué)生的翻譯能力);(10)Suggested Reading(旨在幫助學(xué)生對(duì)文章所涉及主題進(jìn)行更全面深入的了解、思考和研究)。教材最后附有練習(xí)7和練習(xí)8的答案,以備學(xué)生查閱對(duì)照。
本教材的編寫(xiě)工作是由中央黨校文史部外國(guó)語(yǔ)言與文化教研室的7位英語(yǔ)教師共同完成的,其中主編:郭蓮;副主編:焦玉莉;編者:肖宏宇、劉麗麗、張慧娟、沈凌、李楠。具體分工如下:郭蓮編寫(xiě)16-18課并負(fù)責(zé)統(tǒng)稿審稿工作;焦玉莉編寫(xiě)11-13課;肖宏宇編寫(xiě)1-3課;劉麗麗編寫(xiě)7、9課;張慧娟編寫(xiě)14-15課;沈凌編寫(xiě)4-6課;李楠編寫(xiě)8、10課。
本教材可作為非英語(yǔ)專(zhuān)業(yè)博士研究生英語(yǔ)閱讀課教材使用,也適用于高等院校人文社會(huì)科學(xué)專(zhuān)業(yè)研究生及科研人員提高學(xué)術(shù)英語(yǔ)閱讀能力的參考用書(shū)。
Lesson 1 The Allegory of the Cave
Lesson 2 Gospel According to Matthew
Lesson 3 The Institutes of the Christian Religion
Lesson 4 Politics (by Aristotle)
Lesson 5 Manifesto of the Communist Party
Lesson 6 Politics (by Heywood)
Lesson 7 An Inquiry into the Nation and Causes of the Wealth of Nations
Lesson 8 Principles of Economics
Lesson 9 The Spirit of Laws
Lesson 10 The Concept of Law
Lesson 11 Religious Affiliation and Social Stratification
Lesson 12 On Intellectual Craftsmanship
Lesson 13 A Theory of Market Transition from Redistribution to Market in State Socialism
Lesson 14 The Old Regime and the Revolution
Lesson 15 The Pursuit of History
Lesson 16 Understanding Culture
Lesson 17 The Confucius Connection: from Cultural Roots to Economic Growth
Lesson 18 Culture and Democracy
TRANSLATION
Directions: Find the following sentences in the text and translate them into Cbinese.
1. The world seen through the eyes, that is the prison house; the light of the fire is like the power of the sun; and if you see the way out and that looking upon things of the upper world as the going up of the soul to the field of true thought,you will have my hopes or beliefs about it and they are what you desired- though only Cod knows if they are right. Be that as it may, what seems clear to me is that in the field of deep knowledge the last thing to be seen, and hardly seen, is the idea of the good. When that is seen, our decision has to be that it is truly the cause, for all things, of all that is beautiful and right. In the world that is to be seen, it gives birth to light and to the lord oflight, but in the field of thought it is itself the master cause of reason and all that is true; and anyone who is to act wisely in private or public must have seen this.
2. \"It is natural that in other states men of your quality do not take part in the common work. For in these states such men come into being of their own sweet will and without the will of the govemment. Teachers of themselves, they have no cause to feel in debt to the state for an education they were never given. But you we begot to be rulers of yourselves and of the state. You have had a betterand more complete education than any of the others; so down you go into thecave with the rest to get used to seeing in the dark. For then you will see far better than they do what these images are, and what they are of, for you have seen what the beautiful, the just and the good truly are. \" So our state will beruled by minds which are awake, and not as now by men in a dream fighting with one another over shadows and for the power and office which in their eyes are the great good. Truly that state is best and most quietly ruled where the rulers have least desire to be such, and the state with the opposite sort of rulers is the worst. And will you name any other sort of man than a philosopher who looks down on political office?
3. This then, at last, Glaucon, is the law itself, the true music played by dialectic. It is the work of thought but has its parallel in our power to see- which, in my comparison, came after a time to see living things, and then the stars, and at last the sun itself. So it is with dialectic: when a man-through thinking about what we mean, putting the records of the senses on one side- attempts to make his way into the very being of each thing and keeps on till bythought itself he takes in what the good is itself, he comes to the linut of the world of thought, as the other in our parallel came to the end of what may be seen.
4. And the freeing from the chains and the tuming away from the shadows to the images, and to the light, and the ascent from that dark cave under earth to the sunlight, and that increase of power to see real things in place of reflections merely and shadows thrown by a fire which was but an image of the sun-all that is the parallel to what these arts we have been talking of do for us, to their power to guide what is best in the soul up to the stage of looking upon what is best in the things which are-as in our parallel what is clearest in the body was tumed round to see what is brightest of the bodily things wluch may be seen.
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