《中西文明对比》选译（七）
作者：梁昊 陈国华
来源：《英语世界》2021年第11期
【譯者言】 一种语言的常用词很难在另一种语言里找到语义上百分百的对应词;翻译时，原文的一个词也就难以一成不变地译成译文里的一个对应词。有时，译文里选用哪个词主要是个搭配问题，例如本篇中benevolent出现了两次， 一次是benevolent institutions，对应词只能是“慈善”，另一次是“the most benign （benevolent） of all”，对应词只能是 “仁慈”，二者不能互换。机器译文不知为何都译成了“仁慈”，大概机器的深度学习还不够深入，不知道benevolent institutions和charity institutions是一回事。其实这一点也不难，给机器翻译软件配上一个收词比较全的搭配词库即可。有时对应词的选择受更大语境的影响。例如human agency的human，词典义有“人类”和“人文”可选，agency的意思是“机构”，“人文机构”字顺文通。可是谷歌翻译器别出心裁，不知从哪里找来“人为”这个词;DeepL更离奇，放着搭配频率高的“人文”不选，偏偏选中了搭配频率低而又让人不知所云的“人类”。另外两个有意思的词是democratize和universality，虽然其词典义分别是“民主化”和“普遍性”，但在各自语境中都表示非少数人专有，而是全民共享。翻译时须结合上下文译为“大众化”（与上文“上流
社会”形成对照）和“全民性”（与下文“适用全社区、全体儿童、全体纳税人”一致）。
Horace Mann： Justifying1
Free Public Schools
境遇的意思 Introductionbishopric
Horace Mann （1796–1859） was born in Massachutts in a Calvinist environment， where he learned enough at the town library to be admitted to Brown University. The only outlet2 for his educational ideas was the Annual Report he wrote for the Massachutts Society for the Improvement of Schools3 （later the State Board4 of Education）.
favorable
To Mann， there were no limitations to what the common school5 could do. He believed that the traditional curriculum could be universalized， and that know-ledge and cultivation， hitherto rerved for the upper class， could and should be democratized6. He did not claim that education was an end in itlf. Its value lay in the ta
americanbeautyngible benefits it brought to society as well as to the individual. Mann saw his task as convincing ordinary citizens that their collective interest in the results of public education outweighed the traditional priorities for family. In 1848， such arguments did convince Massachutts voters to tax themlves in order to pay for public schools. This model was followed widely in the Western world.
Report No. 12 of the Massachutts School Board （1848）：
salkin
Under the Providence7 of God， our means of education are the grand machinery by which the “raw material” of human nature can be worked up into inventors and discoverers， into skilled artisans and scientific farmers， into scholars and jurists， into the founders of benevolent institutions， and the great expounders of ethical and theological science. ...
Without undervaluing any other human agency， it may be safely8 affirmed that the Common School， improved and energized， as it can easily be， may become the most effective and benign （benevolent） of all the forces of civilization. Two reasons sus
tain this position. In the first place， there is a universality9 in its operation （applying to the whole community， all children and all taxpayers）， which can be affirmed of10 no other institution whatever. If administered11 in the spirit of justice and conciliation， all the rising generation may be brought within the circle of its reformatory and elevating influences. And， in the cond place， the materials upon which it operates12 are so pliant and ductile as to be susceptible of assuming13 a greater variety of forms than any other earthly work of the Creator. The inflexibility and ruggedness of the oak， when compared with the lithe sapling or the tender germ， are but feeble emblems to typify14 the docility of childhood， when contrasted with the obduracy and intractableness of man （adults）. ...
unpc [Common Schools will protect] the society against the giant vices which now invade and torment it—against intemperance， avarice， war， slavery， bigotry， the woes of want and the wicked-ness .
Now I proceed， then， in endeavoring to show how the true business of the school
2012中考英语潍坊日向友好学校room connects itlf， and becomes identical， with the great interests of society. The former is the infant， immature state of tho interests; the latter， their developed， adult state. As “the child is father to the man” （William Wordsworth） so may the training of the schoolroom expand into the institutions and fortunes15 of .
Education， then， beyond all other devices16 of human origin， is the great equalizer of the conditions of men17—the balance-wheel of the . I mean that it gives each man the independence and the means， by which18 he can resist the lfishness of .
The main idea t forth in the creeds of some political reformers， or revolutionizers， is that some people are poor becau others are rich. This idea suppos a fixed amount of property in the community19， which， by fraud or force， or arbitrary20 law， is unequally divided among men; and the problem prented for solution is， how to transfer a portion of this property from tho who are suppod to have too much， to tho who feel and know that they have too little. At this point， both
their theory and their expectation of reform stop. ... But education creates or develops new treasures—treasures not before possd or dreamed of by anyone.
霍瑞斯·曼：关于开办免费公立学校的提议
导读
粉色英语
霍瑞斯·曼（Horace Mann，1796—1859）生于马萨诸塞州的一个加尔文教徒聚居区，通过在镇图书馆自学，被布朗大学录取。他为马萨诸塞州学校促进会（即后来的州教育理事会）撰写的《年度报告》是惟一一篇闡述其教育思想的文献。
>要塞的意思
