第二部分：英语翻译基础
1. 插管（治疗）
2. 通货紧缩
3. 多声部民歌
4. 河内
5. 般若
6. 黄土高原
7. （信息）加密
8. U盘
9. 重阳节
10. 樗栎
11. 透明胶带
12. 十日谈
13. 草书
14. 大象无形
15. 简政放权
16. IMF国际货币基金组织
17. Achilles’ heel阿喀琉斯之踵；命门
18. E Pluribus Unum合众为一
19. black sheep家族之耻；害群之马
20. Pareto Optimality帕累托最优
21. The Canterbury Tales《坎特伯雷故事集》
22. Sword of Damocles达摩克利斯之剑
23. graces and airs故作姿态；装腔作势
24. ChatGPT-4第四代Chat-GPT
25. Music House没查到到底是什么，卷子上写的是大写
26. leap of faith信仰之跃
27. survival of the fittest适者生存
28. stratosphere平流层
29. cogito ergo sum我思故我在
30. Yosemite优胜美地；约塞米蒂国家公园
CE 节选自华东师范大学美术学院院长张晓凌论文《共生世界：语言的乌托邦与现实的自审》，约1660字，其实包含了许多词条考点。
当代世界正处于绝对的熵增状态——喘息、混乱，日趋走向热寂。无论政治家与学者们在扼腕浩叹中提出什么样的方案，都无法改变传统共生世界撒手西去的事实。
然而，从历史上看，人类总是在绝望的断崖上以灵光来完成自我拯救的，这一次也不例外。近年来，批判的地域主义成为全球文化趋同的“解毒剂”，它的主张至少恰当地阻止了全球文化千人一面的图景。在古老的东方，我们看到另一番文化胜景——传统元素借助于艺术家的创新性想象，在当代层面上“还魂”再生。另外，炙手可热的“元宇宙”试图在旧世界的废墟之上，努力重建一个令人憧憬的乌托邦；生态哲学思潮的汹涌而至，也当仁不让地重建了人与自然的关系，迫使人类中心主义在不断妥协中重新与自然建立连接。所有这些努力值得被尊重的原因在于，它们都在试图重构一个新的共生世界。
对许多艺术家而言，同时存在于“现实”与“虚拟”共生的世界中，并以数字技术、新媒介、人工智能、符号与语言来建构一个乌托邦，已内化为他们的创作逻辑。换言之，艺术家对“虚拟”的迷恋，不是基于对现实的厌恶，而是坚信“虚拟的真实”已远超现实一这种信念犹如宗教，它决定了艺术家对虚拟世界的疯狂追逐，也坚定了艺术家的造物信念。
“新共生世界”的真实性在于：其一，它的新美学体系触手可及，比如异形化的造型、宇宙暗黑色为主调的色调、细腻入微的质感、金属合成的材料、以暗物质为主体的空间、人机同体的身体等；其二，这个世界的价值观、伦理观、宇宙观正在持续的生成中，它们被一系列的新概念、新方法所决定。比如，“后人类+未来哲学”“共生+多中心”，以及多重宇宙、人机合一、基因编辑、“人工进化+异形生物”等。就其性质而言，它就是齐泽克（Žižek）意义上的“真实的虚拟”。
《宇宙八音盒》是一件试图实现人与宇宙声音互动的卫星装置。作品意图通过太空与地面乐器的声音联动，达成“天地共鸣”的盛大景观。在作品的现场，聆听本身就是心灵觉悟的旅程。循环视频《神话》，既可以理解为对未来人机合一、生命基因编辑技术的恐惧与警觉，还可以看作为后人类所撰写的“墓志铭”。其实，比起反思与警觉，艺术家更愿意扮演拯救者的角色，如《乐园》运用绘画、雕塑、多媒体数字交互等多种媒介融合，试图引导观众感悟人与生命、生命与社会、社会与自然的相互关联。
在这里，有必要简略讨论一下世界性生态哲学思潮的兴起。早在2000多年前，古希腊、古罗马的哲学家就以为“唯一的神就是自然规律，最真诚的敬神就是认识和爱护这个自然规律”，“太一为万物之源，人生最高目标就是返回太一，与之合一。太一就是宇宙规律、自然法则”。然而，对于现在的人类而言，先贤的生态思想以及警示，犹如微风过耳，不着痕迹。现代人以贪婪、欲望、杀戮与掠夺所组装的“战车”，一个多世纪以来彻底碾压了地球，逼使它走到几近枯竭的尽头。时至今日，全球气候变暖、臭氧层破坏、酸雨污染、土地沙漠化、生态多样性危机、水资源污染、化学污染、海洋生态危机、空气污染、森林面积减少等，已成为人类与自然关系的主要矛盾。在这种危机下，生态学与生态哲学应运而生。生态哲学所提出的“一切生命间存在着普遍联系”“人类是生物共同体中的一员”“可持续发展观”“人类世”“社会问题是生态问题的根源”等议题，不仅成为世界各国处理与自然关系的核心命题，也是近些年来西方人所主张的方向与主题。
诸多作品从“人与自然”关系角度，深入阐释了“共生世界”的意涵。《大气炼金术》聚焦生态艺术中最灼人的话题——大气。作品提取了全球几千个城市的气象数据，通过算法生成了形状怪异的数字云雕塑，将大气污染物可视化。在作品的演示图像中，数字云的混沌化与运动化，象征了人类生存危机的严重性。
上述的讨论，显而易见是从两个线索上展开的：现实的自我审判与语言乌托邦的建构。通过讨论，我们坚信：现实的自审是艺术家们建构语言乌托邦的道德、伦理与政治基础，而语言乌托邦的建构则是当代艺术在超越现实的过程中对未来的期许——这或许是艺术家们在绝望中对人类、对现实的最后承诺。
EC 出自The Closing of the American Mind by Allan Bloom
约650字
THE SELF
The domain now supervised by psychiatrists, as well as other specialists in the deeper understanding of man, is the self. It is another one of the discoveries made in the state of nature, perhaps the most important because it reveals what we really are. We are selves, and everything we do is to satisfy or fulfil our selves. Locke was one of the early thinkers, if not the earliest, to use the word in its modern sense. From the very beginning it has been difficult to define; and as Woody Allen helped teach us, it has become ever more difficult to do so. We are suffering from a three-hundred-year-long identity crisis. We go back and back, ever farther, hunting the self as it retreats into the forest, just a step ahead of us. Although disquieting, this may, from the point of view of its latest interpretation, be the essence of the self: mysterious, ineffable, indefinable, unlimited, creative, known only by its deeds; in short, like God, of whom it is the impious mirror image. Above all, it is individual, unique; it is me, not some distant man in general or man-in-himself. As Ivan Ilyich in Tolstoy's story explains, the “All men are mortal” in the famous syllogism that guarantees Socrates' death cannot apply to this Ivan Ilyich who had a striped leather ball when he was a child. Everyone knows that the particular as particular escapes the grasp of reason, the form of which is the general or the universal. To sum up, the self is the modern substitute for the soul.
All of this goes back to that audacious innovator Machiavelli, who spoke admiringly of men who cared more for their fatherland than for the salvation of their souls. The higher demands made on men by the soul inevitably lead them to neglect this world in favor of the other world. Millennia of philosophizing about the soul had resulted in no certitude about it, while those who pretended to know it, the priests, held power or influenced it, and corrupted politics as a result. Princes were rendered ineffective by their own or their subjects' opinions about the salvation of their souls, while men slaughtered each other wholesale because of differences of such opinion. The care of the soul crippled men in the conduct of their lives.
Machiavelli dared men literally to forget about their souls and the possibility of eternal damnation, to do so in theory as well as in practice, as did those men whom he praised. Hobbes, among others, took him up on the dare with a very new interpretation of the old Delphic inscription “Know thyself!,” which Socrates had interpreted as an exhortation to philosophize, and Freud was to interpret as an invitation to psychoanalysis. Freud was unknowingly following in the line of Hobbes, who said that each man should look to what he feels—feels, not thinks; he, not another. Self is more feeling than reason, and is in the first place defined as the contrary of other. “Be yourself.” Astonishingly, Hobbes is the first propagandist for bohemia and preacher of sincerity or authenticity. No wanderings to the ends of the universe on the wings of imagination, no metaphysical foundations, no soul ordering things as well as men. Man is perhaps a stranger in nature. But he is something and can get his bearings by his most powerful passions. “Feel!,” Hobbes said. In particular you should imagine how you feel when another man holds a gun to your temple and threatens to shoot you. That concentrates all of the self in a single point, tells us what counts. At that moment one is a real self, not a false consciousness, not alienated by opinions of the church, the state or the public. This experience helps much more to “set priorities” than does any knowledge of the soul or any of its alleged emanations such as conscience.
