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| 个人信息 |
| 姓 名： |
樊译员 [编号]:1126 |
性 别： |
男 |
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| 擅长专业： |
口译 |
出生年月： |
1981/6/1 |
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| 民 族： |
汉族 |
所在地区： |
北京 北京 |
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| 文化程度： |
本科 |
所学专业： |
英语 |
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| 毕业时间： |
36312 |
毕业学校： |
安徽师大 |
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| 第一外语： |
英语 |
等级水平： |
专八人事部二级口译二级笔译 |
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| 口译等级： |
同传 |
工作经历： |
5 年 |
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| 翻译库信息 |
| 可翻译语种： |
英语 |
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| 目前所在地： |
北京 北京 |
| 可提供服务类型： |
笔译、口译 |
| 每周可提供服务时间： |
先离职在京，可根据客户要求灵活安排时间 |
| 证书信息 |
| 证书名称： |
教育部二级笔译证书 |
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| 获证时间： |
2006/11/1 |
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| 获得分数： |
优 |
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| 证书名称： |
人事部二级笔译证书 |
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| 获证时间： |
2007/7/1 |
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| 获得分数： |
75 |
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| 证书名称： |
人事部二级口译证书 |
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| 获证时间： |
2007/11/1 |
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| 获得分数： |
65 |
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| 工作经历 |
| 工作时期： |
1999/9/1--2009/7/1 |
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| 公司名称： |
高校 |
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| 公司性质： |
国营企业 |
| 所属行业： |
教育/培训 |
| 所在部门： |
对外交流中心 |
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| 职位： |
翻译外教汉语教师 |
| 自我评价： |
工作作风严谨，口语流利，笔译口译高质量完成任务，获得肯定。与外籍人员频繁接触，深深了解外国人心态，懂得兼顾文化冲突柔性处理矛盾 |
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| 笔译案例信息 |
| 案例标题： |
音乐学专业论文 |
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| 原文： |
古琴在现代社会的价值
其实现代的中国人在意识到了保护传统文化的重要性后，就一直在努力的维护、发展古琴文化。但是却给人一种误入歧途的感觉，现代研习古琴的人主要分为两种，一种是社会上的、较有修养的爱好者（这里不能称其为文人），还有就是学院派的古琴艺术家和古琴学生。前者在古琴音乐的追求上还是在走古人走过的路，这群人一般都是热爱中国古典文化的、热爱国学的；而学院派的古琴研习者是现代才出现的，是把古琴从民间带入社会，把古琴音乐公式化的人群，他们的出现使得古琴的演奏从自我娱乐向表演性转变，他们追求创新，把西方弹拨乐器的演奏技巧融入古琴音乐中，甚至在一些音乐学院还出现了古琴和芭蕾舞、古琴与钢琴合作的大胆创新，社会上也出现了古琴的器乐考级。把文人音乐向通俗化转变。这种的做法的初衷是好的，但是却可能使古琴音乐的雅的境界逐渐退化，使古琴的风貌姿韵丧失殆尽，岂不知当她在这种音乐尝试下普及起来后，古琴的雅乐风骨已经没有了。我在这里并不是批评学院派的古琴音乐，而是希望我们重视古琴音乐的同时不要丢了古人给我们留下来的文人音乐的美学精神！我要说，我们应该发扬的并不是文人音乐的音色或是演奏技巧，而是其内涵的中华博大精深的美学精神，文人音乐的美学精神对我们的社会是有用的，是有其社会价值和社会地位的，文人音乐的美学精神应该回归，也就是文人精神需要回归，我们的现代社会常认为文人无用，但只能视其为目光短浅，一旦把文人精神丢失了，那我们还能剩下什么呢？只有浮躁的社会心理和拜金主义的空虚的人生追求！是的，现代社会特别是中国的现代化发展很快，但是我们的精神上总是有所缺失，虐待、破坏、偷窃、杀戮……这些词汇随着经济的发展反而在我们的耳中不时的出现，人们的精神境界并未随着经济、科技的发展而进步，反而在一些方面有所退化。社会心理集体的浮躁和急功近利使得很多人的行为方式趋向病态。文人为什么无用？因为学术不能生钱，学术不能开发出航天卫星！人们总是现实到忘记一种思想、一种人生态度到底可以对自己产生多大的影响和作用。所以现代社会不仅没有古时的文人阶层，人们有时甚至已经把文人当作了穷酸、孤傲无用的代名词了。所以我们现在要做的，就是静下心来，想想当我们富足的时候，我们应该做什么？难道一个社会的进步仅仅是科技和经济的发展吗?文人阶层的式微不正是我们整个社会心理空虚的一种表现吗。所以只有文人精神的回归才能使社会的心态更加健康，人们的生活环境更加和谐，古琴作为文人音乐的代表，其作用和社会价值也恰恰于此，其演奏美学和饱含的哲学涵义正是要求人们拍去身上功利的、贪婪的俗尘，静下心来，对人生、社会责任作一些思考。唐代总结出古琴演奏的「琴声十三象」：一曰雄、二曰骤、三曰急、四曰亮、五曰粲、六曰奇、七曰广、八曰切、九曰清、十曰淡、十一曰和、十二曰恬、十三曰慢和影响古琴最深的美学观点“清微淡远”，都把一种演奏的手法和人的演奏的心态结合起来，“雄”“广”“清”“淡”“和”等词汇既是古琴的弹奏意境也具有深刻的现代社会所严重缺失的人生哲理性。古琴的这种美学理想应该在社会上传承起来，应该用这些思想对现代的病态心理进行治疗。一种思想对人的影响都是潜移默化的，也是要具备一定的社会条件的，现代社会中，人们被浮躁的心理占据，会有一种强烈的追求解脱的需要，人们会去寻找…….古琴美学对社会的作用将在这个独特的契机点上重现，现代国学班的盛行正是在社会上这种文化意识觉醒的表现，一些文化修养教高、较有文化品味的人已经从新开始对人生、生活进行思考，古琴的研习也在知识分子、大学生的一些小圈子里引起了热潮，古琴文化的美学思考及思想传播将随着这股热潮奔袭而来。
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| 译文： |
The social value of Guqin in the modern world
In fact, Chinese people recognized the importance of traditional culture preservation and worked hard to preserve and develop Guqin culture. However, such efforts were somewhat misleading. Modern Guqin practitioner can fall into two categories: one is those Guqin lovers with a high taste, and the other is Guqin artists or Guqin learners in educational institutions. The former follows the old suit in pursuing Guqin music: They are enthusiastic about Chinese old classic and Chinese culture, while the latter appears only in recent times, bringing Guqin out of folk land into the modern society. They stylized Guqin music and their appearance transformed Guqin music form self-entertainment into performance. Besides, they also seek originality, boldly injecting western plucked string music performing skills into Guqin music. In some conservatories of music, daring innovations are found in combination of Guqin and Ballet, or, Guqin and piano. In the current society, grade tests of Guqin are held for performers, moving literati music toward popularity. The original intention of such practices is good, but the elegance of Guqin may die away. Such attempts popularized Guqin, but diminished its elegance and grace. Hereby, I have no intention to criticize Guqin music of academic group. Instead, I hope we will not lose the aesthetic legacy left by the ancient generation while attaching importance to Guqin music. What we should carry forward is not the timbre of literati music or performance skills but profound Chinese aesthetic spirit it embodies, which is useful to our society and of great social values and status. The aesthetic spirit of literati music should come back, so does the intellectual spirit. Intellectuals are thought to be good-for-nothing in our modern world. Such a view point is myopic, because if we lose intellectual spirit, what will remain with us? Only flippant social psychology and void money worship. It is true that the modern world, especially China has entered a fast modernization period, but we have indeed lost something in our mind. Maltreatment, sabotage, theft, massacre-these words are repeatedly heard. People’s mind doesn’t develop with the progress of economy and science. Rather, it degrades in some respects. Collective and flippant social psychology and instant-success pursuit push many people’s activities toward morbidity. What are uses of scholars? Academic learning can not earn money nor can it develop satellites. People are always so realistic that they often neglect the influence and effect of a thought or attitude on themselves. So there is no such a class of scholars in modern society, and sometimes people would refer scholars to poverty, pedantry usefulness and haughtiness. What we need to do is to calm our mind to think what we should do, if we are well-off. Does social progress only mean scientific and economic development? The mean status of scholars speaks volumes for the void of the social psychology. Therefore only return of intellectual spirit can make the mentality of the society healthier and people’s living environment more harmonious. Guqin, a representative of literati music boasts its social value and functions in this aspect. Its performing aesthetics and rich philosophy are essential when people want to dust off avarice for wealth and fame, and have reflections on life as well as social responsibilities. Thirteen features of Guqin performance generalized in Tang Dynasty and the aesthetic principle of lightness, gentleness and profoundness which deeply influenced Guqin performance combined the performance skills and performance mentality together. (Thirteen features of Guqin: the first is magnificence, the second suddenness, the third rapidity, the fourth brightness, the fifth brilliance, the sixth rarity, the seventh broadness, the eighth accuracy, the ninth clearness, the tenth lightness, the eleventh harmony, the twelfth peacefulness, the thirteenth leisureliness.) Those features, especially magnificence, broadness, clearness, lightness and harmony not only are the ideal images of Guqin performance but reflect some life philosophies which the modern society is heavily short of. Such an aesthetic ideal of Guqin should be handed down in the society and taken as therapy to cure the morbid social mentality. The influence of a thought on people is imperceptible and requires certain social prerequisites. In modern society, people enslaved by flippant psychology have a strong demand for liberation and will continue to seek. At this critical juncture, the social function of Guqin will reappear. And the popularity of modern Chinese course symbolizes the social awareness of such a culture. Some well-educated and high-brow people have begun to reconsider life. The craze of Guqin study has swept through circles of intellectuals and college students and will be followed by aesthetic reflection and ideological dissemination of Guqin culture.
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