四、报录比分析
2020录取：
10人进入复试
初试分数：最低361最高402
7人最终录取
初试分数：最低364最高402
2019录取：
10人进入复试
初试分数：最低350最高401
4人最终录取
初试分数：最低359最高401
2018录取：
10人进入复试
初试分数：最低330最高385
6人最终录取
初试分数：最低330最高385
五、参考书目
《英汉翻译教程》杨士焯，北京大学出版社
《英译汉教程》连淑能，高等教育出版社
《英汉对比研究》连淑能，高等教育出版社
《英汉比较翻译教程》，魏志成编著，清华大学出版社
《新编汉英翻译教程》陈宏薇主编，上海外语教育出版社
《笔译理论与技巧》何刚强编著，外语教学与研究出版社
《英译中国现代散文选》张培基，上海外语教育出版社
《英国文学选读》王守仁，高等教育出版社
《美国文学选读》陶洁，高等教育出版社
《英国文学简史》刘炳善（因为陈嘉那本书据说不好找且内容太厚），河南人民出版社
《A History of English Literature》陈嘉，商务印书馆
《美国文学简史》常耀信，南开大学出版社或其他高校使用的英美文学史及选读教材
《语言学教程》胡壮麟，北京大学出版社
《语言学概论》杨信彰，高等教育出版社
六、考研真题
2020真题
专业能力：
第一题：失乐园选段
讲了什么，并且在整本书中贯穿始终了表现了吗，试分析撒旦或亚当夏娃是怎么理解或误解这段话的？也可以加paradise regained的叙述。
第二题：笛福和斯威夫特的鲁滨逊 格列佛比较 尤其是他们互不相同的地方
还记得一道：
维多利亚时期发生了许多历史事件，选一本书，反映了哪个历史事件并详细阐述（这道题我没有做，但是我觉得如果做我会选择进化论的历史事件 并且选择middlemarch来分析）
美国文学：
第一题：没选 是美国浪漫主义时期诗歌
我满脑子背的都是爱默生梭罗迈尔维尔和霍桑，这道题果断放弃了。
第二题：二十世纪小说
评论家的一段话，内容中心意思大概是二十世纪小说特点是hostility to new civilization
选两本书叙述
我选的盖茨比和喧哗与动
第三题是William Carlos Williams的
Spring and All: III [The farmer in deep thought]
BY WILLIAM CARLOS WILLIAMS
The farmer in deep thought
is pacing through the rain
among his blank fields, with
hands in pockets,
in his head
the harvest already planted.
A cold wind ruffles the water
among the browned weeds.
On all sides
the world rolls coldly away :
black orchards
darkened by the March clouds —
leaving room for thought.
Down past the brushwood
bristling by
the rainsluiced wagonroad
looms the artist figure of
the farmer — composing
— antagonist.
好像是分析imagery,最好结合时代
英国部分再补充两个。一个是给了艾米丽勃朗特的一首特别短的诗歌，让用自己的朴素语言阐述对诗歌意象和主题的理解。这一题在维多利亚时期historical events 那道题前面;
英国文学最后一道题是让用两部(还是以上，忘了)非虚构作品说明维多利亚时期文人对science 与society 之间关系的看法。
我大概是题目看太多了一直纠结选哪个浪费了不少时间最后专知只来得及写了10页半orz 怕是要凉凉。后来考的宝贝们一定注意考场上时间分配啊。
2019真题
专业能力部分：
一：英译汉 50分。Character is nature in the highest form. It is of no use to ape it or to contend with it. Somewhat is possible of resistance, and of persistence, and of creation, to this power, which will foil all emulation.This masterpiece is best where no hands but nature\'s have been laid on it. Care is taken that the greatly-destined shall slip up into life in the shade, with no thousand-eyed Athens to watch and blazon every new thought, every blushing emotion of young genius. Two persons lately, very young children of the most high God, have given me occasion for thought. When I explored the source of their sanctity and charm for the imagination, it seemed as if each answered, \'From my nonconformity; I never listened to your people\'s law, or to what they call their gospel, and wasted my time. I was content with the simple rural poverty of my own; hence this sweetness; my work never reminds you of that;--is pure of that.\' And nature advertises me in such persons that in democratic America she will not be democratized. How cloistered and constitutionally sequestered from the market and from scandal! It was only this morning that I sent away some wild flowers of these wood-gods. They are a relief from literature,--these fresh draughts from the sources of thought and sentiment; as we read, in an age of polish and criticism, the first lines of written prose and verse of a nation. How captivating is their devotion to their favorite books, whether Aeschylus, Dante, Shakspeare, or Scott, as feeling that they have a stake in that book; who touches that, touches them;--and especially the total solitude of the critic, the Patmos of thought from which he writes, in unconsciousness of any eyes that shall ever read this writing. Could they dream on still, as angels, and not wake to comparisons, and to be flattered! Yet some natures are too good to be spoiled by praise, and wherever the vein of thought reaches down into the profound, there is no danger from vanity. Solemn friends will warn them of the danger of the head\'s being turned by the flourish of trumpets, but they can afford to smile.As I have said, Nature keeps these sovereignties in her own hands, and however pertly our sermons and disciplines would divide some share of credit, and teach that the laws fashion the citizen, she goes her own gait and puts the wisest in the wrong. She makes very light of gospels and prophets, as one who has a great many more to produce and no excess of time to spare on any one. There is a class of men, individuals of which appear at long intervals, so eminently endowed with insight and virtue that they have been unanimously saluted as divine, and who seem to be an accumulation of that power we consider. Divine persons are character born, or, to borrow a phrase from Napoleon, they are victory organized.二：汉译英 40分。文章感觉很生硬，查了一下大概是复旦大学哲学学院教授张汝伦发表于2018年第03期的《哲学研究》的文章《论“内在超越”》截取的几句话生拉在一起，有的是汉学家余英时的话，有的话是史华兹的……翻译的内容大概如下：中西文化都认为人间秩序和道德价值的来源是超越性的:西方在柏拉图那里是理型, 在基督教那里是上帝, 而中国便是天。但是, 在处理超越世界与现实世界的关系上, 或用中国的术语说天人关系上, 中西文化迥然两样。西方在超越世界和现实世界之间划下一道不可逾越的鸿沟。而中国人认为“两个世界则是互相交涉, 离中有合、合中有离的”。具体而言, 这种不即不离的关系就是超越性的道即在人伦日用之中, 而人伦日用也不能须臾离道。中国人关注的是道德-精神生活主观内在的方面。人能培养自己内在的道德成长能力, 能达到被称为仁的内在道德完善。或者说, 人能在自己身上超越实然趋向应然 (即实现道德行为) 。在此意义上, 社会中伦理的事物是出于人的主体。所谓向内超越, 是指关注道德-精神生活的主观方面。但这并不是说道德的根据在人的主观性, 更不是说“超越”概念失去了其外在性的含义。除了道德的内在根源外, 始终存在外在的理想社会秩序和正常的自然秩序。三.阅读 60分阅读考的是伊格尔顿那