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2012年全國(guó)研究生入學(xué)考試英語(yǔ)(一)答案

　　Section I：Use of English

　　1.B 2.A 3.B 4.D 5.C 6.B 7.D 8.B 9.A 10.B

　　11.A 12.C 13.C 14.D 15.A 16.C 17.A 18.C 19.D 20.D

　　Section II：Reading Comprehension

　　Part A

　　21.D 22.B 23.A 24.C 25.D

　　26.C 27.D 28.A 29.D 30.A

　　31.A 32.B 33.B 34.D 35.D

　　36.C 37.D 38.B 39.C 40.A

　　Part B

　　41.C 42.D 43.A 44.F 45.G

　　Part C

　　2012年研究生入學(xué)考試英語(yǔ)一的翻譯文章出自美國(guó)雜志《Nature》，題目是Universal truths。這篇文章的理論性比較強(qiáng)，對(duì)于大家來(lái)說(shuō)應(yīng)該會(huì)感覺(jué)很有難度，大家首先要理解文章大意，依據(jù)專業(yè)性來(lái)定詞義。

　　文章原文如下，選入2012考研英語(yǔ)一翻譯真題時(shí)有部分刪改：

　　Since at least the days of Aristotle, a search for universal principles has characterized the scientific enterprise. In some ways, this quest for commonalities defines science: without it, there is no underlying order and pattern, merely as many explanations as there are things in the world. Newton's laws of motion, the oxygen theory of combustion and Darwinian evolution each bind a host of different phenomena into a single explicatory framework.

　　46. In physics, one approach takes this impulse for unification to its extreme, and seeks a theory of everything — a single generative equation for all we see. It is becoming less clear, however, that such a theory would be a simplification, given the proliferation of dimensions and universes that it might entail. Nonetheless, unification of sorts remains a major goal.

　　46. 在物理學(xué)上，一種方法就是把這種統(tǒng)一性的沖動(dòng)發(fā)揮到了極端，并努力尋找一種萬(wàn)能的理論---一條唯一的我們都明白的普遍公式。

　　This tendency in the natural sciences has long been evident in the social sciences too. 47. Here, Darwinism seems to offer justification, for if all humans share common origins, it seems reasonable to suppose that cultural diversity could also be traced to more constrained beginnings.

　　47. 在這里，達(dá)爾文主義似乎提供了一個(gè)理由，因?yàn)槿绻�所有的人類都有共同的起源，那么文化多樣性也能夠追溯到更多可控的起源，這似乎是有道理的。

　　Just as the bewildering variety of human courtship rituals might all be considered to be forms of sexual selection, perhaps the world's languages, music, social and religious customs and even history are governed by universal features. 48. To filter out what is unique from what is shared might enable us to understand how complex cultural behavior arose and what guides it in evolutionary or cognitive terms.

　　48. 從我們的共性中過(guò)濾出獨(dú)特性能夠使我們理解復(fù)雜的文化行為是怎樣出現(xiàn)的，以及用進(jìn)化或認(rèn)知的概念來(lái)說(shuō)，是什么在引導(dǎo)這種文化行為。

　　That, at least, is the hope. But a comparative study of linguistic traits published online today (M. Dunn et al. Nature doi:10.1038/nature09923; 2011) supplies a reality check. Russell Gray at the University of Auckland, New Zealand, and his colleagues consider the evolution of grammars in the light of two previous attempts to find universality in language.

　　The most famous of these efforts was initiated by Noam Chomsky, who postulated that humans are born with an innate language-acquisition capacity — a brain module or modules specialized for language — that dictates a universal grammar. A few generative rules are then sufficient to unfold the entire fundamental structure of a language, which is why children can learn it so quickly. Languages would diversify through changes to the 'parameter settings' of the generative rules.

　　49.The second, by Joshua Greenberg, takes a more empirical approach to universality, identifying traits (particularly in word order) shared by many languages, which are considered to represent biases that result from cognitive constraints. Chomsky's and Greenberg's are not the only theories on the table for how languages evolve, but they make the strongest predictions about universals.

　　49.其次/由約書(shū)亞格林伯提出的第二個(gè)觀點(diǎn)，就是把一個(gè)更為經(jīng)驗(yàn)主義的普遍性方法，識(shí)別許多語(yǔ)言所共有的特征(特別是詞序)，這些特征認(rèn)為是代表了由認(rèn)知限制所造成的偏見(jiàn)。

　　Gray and his colleagues have put them to the test by examining four family trees that between them represent more than 2,000 languages. 50. Chomsky's grammar should show patterns of language change that are independent of the family tree or the pathway tracked through it, whereas Greenberg Ian universality predicts strong co-dependencies between particular types of word-order relations. Neither of these patterns is borne out by the analysis, suggesting that the structures of the languages are lineage-specific and not governed by universals.

　　This does not mean that cognitive constraints are irrelevant, or that there are no other universals dictated by communication efficiency. It is surely inevitable that cognition sets limits on, say, word length. But such 'universals' seem likely to be relatively trivial features of languages, just as may be the case for putative universals in music and other aspects of culture.

　　The conclusion? We should perhaps learn the lesson of Darwinism: a 'universal' mechanism of adaptation says little in itself about how a particular feature got to be the way it is, or about how it works. This truth has dawned on physicists too: universal equations are all very well, but the world actually consists of particular solutions, and these are generally the result of contingent history. One size does not always fit all.

　　46. 在物理學(xué)上，一種方法就是把這種統(tǒng)一性的沖動(dòng)發(fā)揮到了極端，并努力尋找一種萬(wàn)能的理論---一條唯一的我們都明白的普遍公式。

　　47. 在這里，達(dá)爾文主義似乎提供了一個(gè)理由，因?yàn)槿绻�所有的人類都有共同的起源，那么文化多樣性也能夠追溯到更多可控的起源，這似乎是有道理的。

　　48. 從我們的共性中過(guò)濾出獨(dú)特性能夠使我們理解復(fù)雜的文化行為是怎樣出現(xiàn)的，以及用進(jìn)化或認(rèn)知的概念來(lái)說(shuō)，是什么在引導(dǎo)這種文化行為。

　　49.其次/由約書(shū)亞格林伯提出的第二個(gè)觀點(diǎn)，就是把一個(gè)更為經(jīng)驗(yàn)主義的普遍性方法，識(shí)別許多語(yǔ)言所共有的特征(特別是詞序)，這些特征認(rèn)為是代表了由認(rèn)知限制所造成的偏見(jiàn)。

　　50. 喬姆斯基的語(yǔ)法應(yīng)該表現(xiàn)了語(yǔ)言變化的模式，這些模式和語(yǔ)言這個(gè)家族或或由它所追溯的路徑無(wú)關(guān)的，而Greenberg Ian的普遍性預(yù)測(cè)了特定詞序關(guān)系之間更緊密的相互依賴關(guān)系。

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