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Sample translations submitted: 3
English to Chinese: Emile (originally written in French by Jean Jacques Rousseau, translated into English by Allan Bloom) General field: Social Sciences Detailed field: Education / Pedagogy
Source text - English Do not make speeches to the child which he cannot understand. No descriptions, no eloquence, no figures, no poetry. It is not now a question of sentiment or taste. Continue to be clear, simple, and cold. The time for adopting another kind of language will come only too soon.
Raised in the spirit of our maxims, accustomed to draw all his instruments out of himself and never to have recourse to another person before he has himself recognized his insufficiency, he examines each new object he sees for a longtime without saying anything. He is pensive, and not a questioner. Be satisfied, therefore, with presenting him with objects opportunely. Then, when you see his curiosity sufficiently involved, put to him some laconic question which sets him on the way to answering it.
On this occasion, after having contemplated the rising sun with him, after having made him notice the mountains and the other neighboring objects in that direction, after having let him chat about it at his ease, keep quiet for a few moments like a man who dreams, and then say to him, "I was thinking that yesterday evening the sun set here and that this morning it rose there. How is that possible?" Add nothing more. If he asks you questions, do not respond to them. Talk about something else. Leave him to himself, and be sure that he will think about it.
Fora child to get accustomed to being attentive and for him to be strongly impressed by some truth involving objects of sense, he has to worry over it fora few days before he discovers it. If he does not conceive of this one adequately in this way, there is a means of making it even more evident to his senses; and that means is to turn the question around. If he does not know how the sun gets from its setting to its rising, he knows at least how it gets from its rising to its setting. His eyes alone teach him that. Clarify, therefore, the former question by the latter. Either your pupil is absolutely stupid, or the analogy is too clear to be able to escape him. This is his first lesson in cosmography.
Since we always proceed slowly from one idea based on the senses to another, we familiarize ourselves with one for a long time before going on to another, and, finally, we never force our pupil to be attentive; it is a long way from this first lesson to knowledge of the path of the sun and the shape of the earth. But since all the apparent movements of the celestial bodies depend on the same principle and the first observation leads to all the others, less effort, although more time, is needed to get from a diurnal revolution to the calculation of eclipses than is needed to understand day and night well.
Translation - Chinese 不要对孩子说他们听不懂的话。没必要详细描述，不要滔滔不绝，别用数字，更不要念诗。现在还没到培养风花雪月或是高雅品味的时候，只需要始终保持清晰、简洁、冷静。距离要换一种说话方式的时候还早得很。
English to Chinese: The Difference of Self Abnormalities in Auditory Hallucinations in Schizophrenia and Tinnitus General field: Science Detailed field: Psychology
Source text - English Auditory hallucinations in schizophrenia (SCZ-AH) and subjective tinnitus (TN) are two conditions that share a superficial resemblance, namely the presence of phantom sounds produced by the brain. A crucial difference between them lies in the self-processing of the phantom signals, which is intact in TN patients but lost in SCZ-AH. Our study sets out to investigate the potential neural mechanisms for this crucial psychotic symptom of SCZ-AH under the framework of self. We gathered resting-state fMRI data from three participant groups: SCZ-AH, TN and healthy controls. Focusing on predefined self-related regions-of-interest, we found that SCZ-AH had reduced degree centrality in the right anterior insula (rAI) compared to both TN and healthy controls. Further functional connectivity analysis showed a reduced connectivity between the rAI and right superior temporal gyrus. Our finding indicates that compromised self-processing in SCZ-AH could be due to aberrant connectivity in rAI, which interacted with the decreased connectivity between rAI and auditory cortex, and jointly contributed to the misattribution of the source of the phantom sound. Our findings provided preliminary evidence for the neural mechanism of self-disorder underlying SCZ-AH, and could provide implications for investigating other modalities of hallucinations in schizophrenia.
Translation - Chinese 精神病性幻听与主观性耳鸣有着相似的表面症状，即都能听到大脑生成的声音。两者一个关键的区别在于，耳鸣病人对幻觉的自我加工保持完整，而精神病人的这种加工却受损。本研究致力于在自我框架下探索精神病人这一关键精神症状的神经机制。我们收集了三组被试的静息态功能磁共振数据，分别为精神病性幻听病人、耳鸣病人和健康控制组。我们针对几个先验的自我加工相关脑区展开了度中心性分析，发现相比耳鸣和健康控制组，幻听病人在右侧前脑岛出现了度中心性下降。进一步的功能联结分析则显示，幻听病人还存在右侧前脑岛与右侧颞上回的联结下降。我们的这一发现，提示了幻听病人可能存在由于右侧前脑岛的全局联结不足而导致的自我加工损伤，而且这一脑区与听觉皮层发生了交互作用而联结不足，这些问题共同导致了病人对幻听信号的来源作出了错误归因。我们的这些发现为精神病性幻听大脑自我加工的神经机制提供了初步的证据，还能为精神病其他通道的幻觉提供研究思路。
English to Chinese: Understanding Human Nature (by Alfred Adler) General field: Social Sciences Detailed field: Philosophy
Source text - English 1. THE SOUL
I. THE CONCEPT AND PREMISE OF THE PSYCHIC LIFE
We attribute a soul only to moving, living organisms. The soul stands in innate relationship to free motion. Those organisms which are strongly rooted have no necessity for a soul. How supernatural it would be to attribute emotions and thoughts to a deeply rooted plant! To hold that a plant could, perhaps, accept pain which it could in no way escape, or that it could have a presentiment of that which it could not later avoid! To attribute reason and free will to it at the same time that we considered it a foregone conclusion that the plant could not make any use of its will! Under such conditions the will and the reason of the plant would of necessity remain sterile.
There is a strict corollary between movement and psychic life. This constitutes the difference between plant and animal. In the evolution of the psychic life, therefore, we must consider everything which is connected with movement. All the difficulties that are connected with change of place demand of the soul that it foresee, gather experiences, develop a memory, in order that the organism be better fitted for the business of life. We can ascertain then in the very beginning that the development of the psychic life is connected with movement, and that the evolution and progress of all those things which are accomplished by the soul are conditioned by the free movability of the organism. This movability stimulates, promotes, and requires an always greater intensification of the psychic life. Imagine an individual to whom we have predicated every movement, and we can conceive of his psychic life as at a standstill. "Liberty alone breeds giants. Compulsion only kills and destroys."
II. THE FUNCTION OF THE PSYCHIC ORGAN
If we regard the function of the psychic organ from this standpoint, we will become aware that we are considering the evolution of a hereditary capability, an organ for offense and defense with which the living organism responds according to the situation in which it finds itself. The psychic life is a complex of aggressive and security-finding activities whose final purpose is to guarantee the continued existence on this earth of the human organism, and to enable him to securely accomplish his development. If we grant this premise, then further considerations grow out of it, which we deem necessary for a true conception of the soul. We cannot imagine a psychic life which is isolated. We can only imagine a psychic life bound up with its environment, which receives stimuli from the outside and somehow answers them, which disposes of capabilities and powers which are not fitted to secure the organism against the ravages of the outer world, or somehow bind it to these forces, in order to guarantee its life.
The relationships which suggest themselves from this are many. They have to do with the organism itself, the peculiarities of human beings, their physical nature, their assets and their defects. These are entirely relative concepts, since it is entirely a relative matter whether a power or an organ shall be interpreted as asset or liability. These values can be given only by the situations in which the individual finds himself. It is very well-known that the foot of man is, in a sense, a degenerate hand. In an animal which had to climb this would be of decided disadvantage, but for a man, who must walk on the flat ground, it is of such advantage that no one would prefer a "normal" hand to a "degenerate" foot. As a matter of fact, in our personal lives, as in the lives of all peoples, inferiorities are not to be considered as the source of all evil. Only the situation can determine whether they are assets or liabilities. When we recall how variegated the relationships are between the cosmos, with its day and night, its dominance of the sun, its movability of atoms, and the psychic life of man, we realize how much these influences affect our psychic life.
II. 精神器官的功能
从这一视角出发来考虑精神器官的功能，我们就能意识到，我们在讨论的是一种遗传性能力，一种使机体能够用来根据自身所处情境作出反应的，可攻可守的器官的进化。精神生活是进取与防守行为的综合体，其最终目的都是保障人体在这个地球上的生存，保证其安全发育和发展。只有在这一前提下，对于灵魂的真正理解才能得以展开。孤立的精神生活是无法想象的。精神生活必须与其环境紧密相连，从外界获得刺激并对刺激作出反应，由此摒弃那些对防御外界侵袭，维护机体安全而言无效的能力，或是通过某种方式让机体获得这些能力，以保证生存。
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