前沿 | CATTI杯第二十九屆韓素音青年翻譯獎競賽（含競賽規則、競賽原文）

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CATTI杯第二十九屆

韓素音青年翻譯獎競賽

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CATTI杯第二十九屆

韓素音青年翻譯獎競賽評審委員會

英譯漢競賽原文

The Concept of Intelligence in Cross-cultural Perspectives

[1]One of the positive outcomes from so much research on the relationship between culture and intelligence is an expanded view of what intelligence may be, and how it may be conceptually related to culture.This issue is intricately intertwined with cross-cultural research on intelligence because one of the possible confounding factors in previous studiesthat documented cultural differences has been cultural differences inthe very concept and meaning of intelligence.

[2]Researchers in this area have discovered that many languages have no word that corresponds to our idea of intelligence. The closest Mandarin equivalent, for instance, is a Chinese character that means「goodbrain and talented」. Chinese people often associate this concept with traits such as imitation, effort, and social responsibility. Such traits do not constitute important elements of the concept of intelligence for most Americans.

[3]African cultures provide a number of examples. The Baganda of East Africa use the word obugezi to refer to a combination of mental and social skills that make a person steady, cautious, and friendly. The Djerma-Songhai in West Africa use the term akkal, which has an even broader meaning – a combination of intelligence, know-how, and social skills. Still another society, the Baoule, uses the term n』glouele, which describes children who are not onlymentally alert but also willing to volunteer their services without being asked.

[4]Because of the enormous differences in the ways cultures define intelligence, it is difficult to make valid comparisons from one society to another. That is, different cultures value different traits(their definition of「intelligence」) and have divergent views concerningwhich traits are useful in predicting future important behaviors (also culturally defined). People in different cultures not only disagree about what constitutes intelligence but also about the proper way to demonstrate those abilities. In mainstream North American society, individuals are typically rewarded for displaying knowledge and skills. This same behavior may be considered improper,arrogant, or rude in societies that stress personal relationships, cooperation,and modesty.

[5]These differences are important to cross-cultural studies of intelligence because successful performance on a task of intelligence may require behavior that is considered immodest and arrogant in CultureA (and therefore only reluctantly displayed by members of Culture A)but desirable in Culture B (and therefore readily displayed by members of Culture B). Clearly, such different attitudes toward the same behavior could lead researchers to draw inaccurate conclusions about differences in intelligence between Culture A and Culture B.

[6]Another reason it is difficult to compare intelligence cross-culturally is that tests of intelligence often rely on knowledge that is specific to a particular culture; investigators based in that culture may not even know what to test for in a different culture. For example,one U.S. intelligence test contains the following question:「How does a violin resemblea piano?」Clearly, this question assumes prior knowledge about violins and pianos – quite a reasonable expectation for middle-class Americans, but not for people from cultures that usedifferent musical instruments.

[7]Our expanding knowledge about cultural differences in the concept of intelligence has had important ramifications for our theoretical understanding of intelligence in mainstream American psychology as well. Although traditional thinking and reasoning abilities havedominated views of intelligence in the past, in recent years psychologists have begun to turntheir attention to other possible aspects of intelligence. Until very recently, for example, creativity was not considered a part of intelligence;now, however, psychologists are increasingly considering this important human ability as a type of intelligence. Other aspects of intelligence are also coming to the forefront. A psychologist has suggested that there arereally seven different types of intelligence: logical mathematical, linguistic,musical, spatial, bodily kinesthetic, interpersonal, and intrapersonal.According to this scheme, not only do the core components of each of these seven types of intelligence differ, but so do some sample end-states (such as mathematician versus dancer). His theory of multiple intelligenceshas broadened our understanding of intelligence to include other areas besides「booksmarts」.

[8]Perhaps the field is coming to realize that intelligence in its broadest sense may be more aptly defined as「the skills and abilities necessary to effectively accomplish cultural goals」. If your culture』s goals, for example, involve successfully pursuing a professionaloccupation with a good salary in order to support yourself and your family, that culture willfoster a view of intelligence that incorporates cognitive and emotional skills and abilities that allow for pursuing such an occupation. Those skills and abilities may include deductive reasoning, logical thought, verbal and mathematical skills – the sorts of skills that are fostered in contemporary American culture. If your culture』s goals, however,focus more on the development and maintenance of successful interpersonal relationships, working with nature, or hunting and gathering, intelligence will more aptly be viewed as the skills and abilities related to such activities.

[9]On one level, therefore, people of all cultures share a similar view of intelligence – a catchall concept that summarizes the skills and abilities necessary to live effectively in one』s culture. At the same time,however, cultural differences naturally exist because of differences in how cultures define goals and skills and abilities needed to achieve those goals.Future research will need to delve into these dual processes, searching for commonalities as well as differences across cultures and exploring what contextual variables affect intelligence-related behaviors, and why.

[10]Awareness of cultural differences in intelligence raises difficult questions concerning testing and the use of test scores.Should bias in testing be eliminated at the expense of the predictive validity of the test? Many educational institutions and business organizations today face this difficult question, which is compounded by legal ramifications and the constant threat of litigation. Perhaps we need to give consideration to yet another aspect of intelligence – that is, our attitudes regarding intelligence. A cross-cultural understandingof differences in the definitions and processes of intelligence should help to deepen our appreciation and respect for cultures different from our own, and help us to find similarities as well as differences among people.

漢譯英競賽原文

啟蒙的真諦

[1]「啟蒙」的本義是開啟蒙昧，識字讀書，明白事理。在古代，人們從小要接受「蒙學」，才能成為有教養的人，否則就是「教化未開」。據說，早年被啟蒙到了什麼程度，決定其日後可達到的智力高度。

[2]同樣，人類社會從傳統向現代轉型的過程，也與啟蒙相伴隨；沒有啟蒙就沒有現代化。

[3]然而，作為現代話語的「啟蒙」，卻源自於近代西方。在人類歷史上，近代啟蒙思想和啟蒙運動首發於17世紀後期的英國，後傳播到法國、德國等歐洲國家，波及北美，19世紀後期又影響到日本、等亞洲國家。

[4]正是由於西方有了洛克、斯密、伏爾泰、盧梭、狄德羅等啟蒙思想家，才有了之後歐美的工業革命、市場經濟和憲政體制。在，自晚清時期出現近代啟蒙思想后，知識分子在「救亡圖存」的背景下，藉助西方近代思想，改造傳統文化，塑造新型國民，引發了洋務運動、戊戌變法、新文化運動等。特別是在當代，1978年關於「實踐是檢驗真理的唯一標準」的大討論，極大地解放了人們的思想，帶來了之後「改革開放」的巨大成果。由此，思想的力量可見一斑。

[5]長期以來，人們對於啟蒙運動有一種誤解，認為那是先知先覺的知識分子和哲人啟發、教育、訓導被啟蒙者，因而「啟蒙」成了及物動詞，其賓語是未開化的芸芸眾生。其實，根據現代啟蒙思想家康德的解釋，啟蒙的本質不是「他啟」而是「自覺」，即人們從由自我原因的不成熟狀態（在缺乏指導下無力運用自我理性的狀態）中覺醒，其根源並非是人們缺乏理性，而是缺乏對理性的運用。

[6]這種真知灼見至今閃爍著理性的光芒。

[7]在西方，啟蒙思想的支撐源於人們對於客觀規律的認知，如哥白尼的「日心說」、牛頓的「萬有引力」、伽利略的「宇宙論」等，認為整個宇宙中的一切物體都遵守同一定律，進而衝破千年的宗教束縛，將這一理性思考引入了人類社會，從而開創了一個不斷進取的新時代。在，幾千年的封建農業社會，使得科技落後、法治傳統缺乏，只是受到近代西方啟蒙思想（包括馬克思主義）的影響，才引入了科學、民主、法治的概念，開始與世界文明接軌。

[8]在這一歷史大潮中，現在比歷史上任何時期都更接近中華民族的偉大復興。正如「一帶一路」被越來越多的國家認識到不是的獨角戲，而是沿途民族的大合唱，每個人對於客觀與主觀世界的深刻、自覺的理性開發，最終將彙集於前所未有的「夢」的實現。

1989 （第1屆） 江西省翻譯工作者協會

1990 （第2屆） 陝西省翻譯工作者協會

1991 （第3屆） 天津翻譯工作者協會

1992 （第4屆） 江蘇省翻譯工作者協會

1993 （第5屆） 福建省翻譯工作者協會

1994 （第6屆） 重慶市翻譯工作者協會

1995 （第7屆） 廣州翻譯工作者協會、廣州科技翻譯協會

1996 （第8屆） 南京翻譯家協會

1997 （第9屆） 湖南省翻譯工作者協會、長沙鐵道學院《外語與翻譯》編輯部

1998 （第10屆） 上海科技翻譯學會、上海大學

1999 （第11屆） 商務印書館

2000 （第12屆） 南開大學

2001 （第13屆） 廣東外語外貿大學

2002 （第14屆） 清華大學

2003 （第15屆） 外交學院

2004 （第16屆） 蘇州大學

2005 （第17屆） 中南大學

2006 （第18屆） 上海外國語大學

2007 （第19屆） 澳門理工學院

2008 （第20屆） 人民大學

2009 （第21屆） 北京大學

2010 （第22屆） 上海對外貿易學院

2011 （第23屆） 對外經濟貿易大學

2012 （第24屆） 首都師範大學、暨南大學

2013 （第25屆） 天津財經大學

2014 （第26屆） 上海師範大學天華學院

2015 （第27屆） 寧波大學

2016 （第28屆） 上海交通大學

2017 （第29屆） 暨南大學