新概念英語作為一套世界聞名的英語教程，以其全新的教學(xué)理念，有趣的課文內(nèi)容和全面的技能訓(xùn)練，深受廣大英語學(xué)習(xí)者的歡迎和喜愛。為您提供，希望以下內(nèi)容能夠?yàn)榇蠹业男赂拍钣⒄Z學(xué)習(xí)提供幫助!
【篇一】
Archaeology
Archaeology is a source of history, not just a humble auxiliary discipline. Archaeological data are historical documents in their own right, not mere illustrations to written texts. Just as much as any other historian, an archaeologist studies and tries to reconstitute the process that has created the human world in which we live -- and us ourselves in so far as we are each creatures of our age and social environment.
Archaeological data are all changes in the material world resulting from human action or, more succinctly, the fossilized results of human behavior. The sum total of these constitutes what may be called the archaeological record. This record exhibits certain peculiarities and deficiencies the consequences of which produce a rather superficial contrast between archaeological history and the more familiar kind based upon written records.
Not all human behavior fossilizes. The words I utter and you hear as vibrations in the air are certainly human changes in the material world and may be of great historical significance. Yet they leave no sort of trace in the archaeological records unless they are captured by a dictaphone or written down by a clerk.
The movement of troops on the battlefield may "change the course of history," but this is equally ephemeral from the archaeologist's standpoint. What is perhaps worse, most organic materials are perishable. Everything made of wood, hide, wool, linen, grass, hair, and similar materials will decay and vanish in dust in a few years or centuries, save under very exceptional conditions. In a relatively brief period the archaeological record is reduced to mere scraps of stone, bone, glass, metal, and earthenware. Still modern archaeology, by applying appropriate techniques and comparative methods, aided by a few lucky finds from peat-bogs, deserts, and frozen soils, is able to fill up a good deal of the gap.
【篇二】譯文
考古學(xué)
考古學(xué)是歷史學(xué)的一個(gè)來源，而不是地位卑微的輔助學(xué)科。 考古資料本身也是一種歷史文獻(xiàn)，而不僅僅是文字資料的例證。正像任何一位歷史學(xué)家那樣，考古學(xué)家研究調(diào)查并盡力去重構(gòu)一個(gè)過程，這個(gè)過程創(chuàng)造了我們生活的人類世界，也創(chuàng)造了我們自身，因?yàn)槲覀兌际俏覀兯幍臅r(shí)代和社會(huì)環(huán)境的產(chǎn)物。
考古學(xué)的資料就是人類行為所造成的物質(zhì)變化。 更簡(jiǎn)潔地說，是石化了的人類行為。 這些變化的總和構(gòu)成了我們所說的考古學(xué)記錄。 這些記錄自有其獨(dú)特和不足之處，因而導(dǎo)致人們對(duì)考古歷史和更熟悉的文字記載歷史進(jìn)行相當(dāng)膚淺的對(duì)比。
并不是所有的人類行為都留下化石。 我說的話，你通過空氣振動(dòng)聽見，這當(dāng)然是人類造成的物質(zhì)變化，也可能有重大的歷史意義，但這些話在考古學(xué)中未留下絲毫痕跡，除非有人用錄音機(jī)錄下來或文書把這些話寫了下來。
戰(zhàn)場(chǎng)上軍隊(duì)的行動(dòng)可能"改變歷史的進(jìn)程"，但從考古學(xué)的觀點(diǎn)來看，這同樣是難以捕捉的；可能更糟的是，多數(shù)有機(jī)物質(zhì)會(huì)腐爛。 任何由木頭、生皮、絨線、亞麻、草、毛發(fā)以及相似物質(zhì)做成的東西除非在一些非常特殊的條件下，幾年或幾個(gè)世紀(jì)以后，會(huì)在塵土中腐爛并消失。 在短時(shí)期內(nèi)，能留下考古記錄的東西也都會(huì)退化為石頭、骨頭、玻璃、金屬和陶器的碎片。 然而，現(xiàn)*古學(xué)通過運(yùn)用適當(dāng)?shù)募夹g(shù)和比較的方法，在從泥炭、沙漠和凍土中所獲得的一些幸運(yùn)發(fā)現(xiàn)的輔助下，能夠填充這個(gè)空缺的很大部分。
【篇三】
Types of Speech
Standard usage includes those words and expressions understood, used, and accepted by a majority of the speakers of a language in any situation regardless of the level of formality. As such, these words and expressions are well defined and listed in standard dictionaries.
Colloquialisms, on the other hand, are familiar words and idioms that are understood by almost all speakers of a language and used in informal speech or writing, but not considered appropriate for more formal situations.
Almost all idiomatic expressions are colloquial language. Slang, however, refers to words and expressions understood by a large number of speakers but not accepted as good, formal usage by the majority. Colloquial expressions and even slang may be found in standard dictionaries but will be so identified. Both colloquial usage and slang are more common in speech than in writing.
Colloquial speech often passes into standard speech. Some slang also passes into standard speech, but other slang expressions enjoy momentary popularity followed by obscurity. In some cases, the majority never accepts certain slang phrases but nevertheless retains them in their collective memories. Every generation seems to require its own set of words to describe familiar objects and events.
It has been pointed out by a number of linguists that three cultural conditions are necessary for the creation of a large body of slang expressions. First, the introduction and acceptance of new objects and situations in the society; second, a diverse population with a large number of subgroups; third, association among the subgroups and the majority population.
Finally, it is worth noting that the terms "standard" "colloquial" and "slang" exist only as abstract labels for scholars who study language. Only a tiny number of the speakers of any language will be aware that they are using colloquial or slang expressions. Most speakers of English will, during appropriate situations, select and use all three types of expressions.
【篇四】譯文
言語的類型
標(biāo)準(zhǔn)用法包括那些為使用這種語言的大多數(shù)人在任何場(chǎng)合下理解、使用和接受的詞和短語，而不論該場(chǎng)合是否正式。 這些詞和短語的意義已很確定并被列入了標(biāo)準(zhǔn)詞典中。
相反，俗語是指那些幾乎所有講這種語言的人都理解并在非正式的口頭或書面中使用，卻不適用于更正規(guī)的一些場(chǎng)合的詞和短語。
幾乎所有的習(xí)慣用語都屬于俗語，然而俚語指的是為很多講這種語言的人理解但大多數(shù)人不把它們列入好的、正式用法之內(nèi)的詞和短語；俗語甚至俚語都可能在標(biāo)準(zhǔn)字典中查到，但是字典中會(huì)標(biāo)明它們的性質(zhì)。俗語和俚語詞匯的應(yīng)用都是口頭較多、筆頭較少。
俗語用法經(jīng)常地被接受為標(biāo)準(zhǔn)用法。一些俚語也變成了標(biāo)準(zhǔn)用法，但另外一些俚語只經(jīng)歷了短暫的流行，而后就被棄之不用了。有時(shí)候，多數(shù)人從來不接受某些俚語，但是他們把這些俚語保存到集中記憶中。每一代人似乎都需要獨(dú)有的一套詞匯來描述熟知的物體和事件。
很多語言學(xué)家指出，大量俚語的形成需要三個(gè)文化條件：第一，對(duì)社會(huì)中新事物的引入和接受；第二，一個(gè)由大量子群構(gòu)成的多樣化人口；第三，各子群與多數(shù)人口之間的聯(lián)系。
后需要提到的是，"標(biāo)準(zhǔn)語"、"俗語"和"俚語"這些術(shù)語只是對(duì)研究語言的專家才有用的抽象標(biāo)簽。不論何種語言，只會(huì)有很小一部分使用者能夠意識(shí)到他們是在使用俗語或俚語。講英語的多數(shù)人能夠在適當(dāng)?shù)膱?chǎng)合中選擇使用所有這三種語言類型。