实用英汉酒店口译（张积模) 在线下载 pdf mobi 2025 epub 电子版

《英汉口译教程系列：实用英汉酒店口译》由数十年来执教于英语口译教学一线并活跃于大型 活动现场的两位作者精心编著而成。他们本着实用 的原则，根据酒店口译 常见的场景将内容划分为10个单元，每个单元包括课文1和课文2两部分。每部分进一步细分为“对话中英互译”“短文英译中”“短文中译英”三节。在10个单元有针对性的口译训练之后， 的附录部分又列出了作者多年亲身实践积累得来的16条宝贵口译对策。《英汉口译教程系列：实用英汉酒店口译》章节设置合理，内容科学实用，配标准美式录音，既可以作为大学生、研究生口译教材或口译教材的补充材料，也可以作为职业培训教材，还可以作为特定专业学生提高英语听力水平、口语能力的课外读物，可谓一书多用。

单元预订房间Room Reservations 1

第2单元行李服务Luggage Service 16

第3单元办理入住Reception and Checkin 29

第4单元送餐服务Room Service 44

第5单元客房服务Housekeeping Service 58

第6单元餐厅就餐At a Restaurant 74

第7单元兑换 Foreign Currency Exchange 87

第8单元购物中心At the Store 101

第9单元美容美发At the Beauty Salon 117

0单元投诉处理Handling Complaints 133

附录口译对策Coping Tactics 148

张积模毕业于荷兰特文特大学 管理（跨文化管理）专业，取得博士学位。现执教于青岛大学外国语学院，任青岛大学口译中心主任、英语系执行主任、英语教授。曾执教于解放军外国语学院、中国海洋大学、荷兰 商学院、美国密苏里州立大学等多所 外院校。自1987年以来，先后为联合国机构、世界银行、 、 海洋局、山东省政府、青岛市政府等多个重要部门担任笔译、交替传译和同声传译工作，并参与多个省级口译教学改革项目，著译作有《英美名著翻译比较》《中国文化通览》《实用口译教程》《雾都孤儿》等，多达数十部。 江美娜毕业于荷兰特文特大学教育及培训系统设计专业，取得硕士学位。现执教于青岛大学公共外语学院。曾作为访问学者赴美国密苏里州立大学访学。目前，教授的课程除大学英语以外，还有面向全院学生开设的“公共演讲”等。研究领域广泛，尤其擅长英汉翻译，迄今为止已有多部译著问世，并参与编写《实用口译教程》《美英报刊选读》等教材。

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书籍介绍

《英汉口译教程系列：实用英汉酒店口译》由数十年来执教于英语口译教学一线并活跃于大型国际活动现场的两位作者精心编著而成。他们本着实用第一的原则，根据酒店口译最常见的场景将内容划分为10个单元，每个单元包括课文1和课文2两部分。每部分进一步细分为“对话中英互译”“短文英译中”“短文中译英”三节。在10个单元有针对性的口译训练之后，最后的附录部分又列出了作者多年亲身实践积累得来的16条宝贵口译对策。 《英汉口译教程系列：实用英汉酒店口译》章节设置合理，内容科学实用，配标准美式录音，既可以作为大学生、研究生口译教材或口译教材的补充材料，也可以作为职业培训教材，还可以作为特定专业学生提高英语听力水平、口语能力的课外读物，可谓一书多用。

• 作者：宝宝怕怕 发布时间：2021-06-30 19:54:09

  啊搜isbn才搜到，原来是新出版一年没人评的版本。 读的时候感觉比较矛盾，既写得挺好，但是又有太强的文献综述感。 考虑到历史因素的话那个时期应该是非常出类拔萃的作品吧。

• 作者：无所谓的守候 发布时间：2020-05-07 16:03:23

  旁通只讲了梁惠王篇，但好在是南老这个知识海太广了，哪哪都能轻松拿出故事来参考

• 作者：seven 发布时间：2024-01-20 14:09:44

  简而精，爱上这一系列！

• 作者：乳腺互助会会长 发布时间：2021-12-30 14:31:36

  是本书，与老虎有关的文物。看评价都说不好，我觉得还成吧，不太实用是真的，每天学习一个文物倒是可以（

• 作者：flakylawww 发布时间：2021-03-08 13:48:48

  读得一知半解

• 作者：暖壶克星 发布时间：2010-09-17 15:42:02

  。。。。。

• The Symbols in Araby

  作者：Leo Wu 发布时间：2007-05-14 16:18:28

  In literature, a symbol is a thing that stands for or suggests something else by reason of relationship, association, convention or accidental resemblance, especially a visible sign of something invisible. ［1］ Sometimes, symbols are created by the artists in their works. And by using them, the artists can interpret the objective world in a subjective perspective. So symbolism is an important means for a writer to create excellent works.

  As in the novel Araby, James Joyce used large amounts of symbolic imageries to create a typical setting, help the plots develop and indicate the hero’s characteristics. By analyzing the symbols in Araby, we can have a deep insight into the story and know the main theme in Dubliners better. And the symbols are as follows:

  1.

  Blind

  The North Richard Street was “blind”, and “I” used a blind to hide myself from being seen by Mangan’s sister. These are the two “blind” used in the novel.

  The first one is an adjective, which means that the street is closed at one end. As it’s a blind street, people living in the street are difficult to communicate with the ones outside. So it indicates the station of un-open up of Dublin as well as Ireland. But the people living in the street are all pleased with the situation. ［2］ So the boy wished to get away from it. This helps the plot develop.

  As for the second “blind”, it is a noun. By using the blind, Mangan’s sister couldn’t see me. However, the blind also prevented me from seeing her clearly. This indicates that the boy’s dream was only a childish dream (Mangan’s sister); it is hard to be realized for “I” only “watched it from a blind”.

  2.

  Mangan’s sister

  Mangan’s sister was the girl to whom “I” had paid lots of attention; “I” watched her secretly; “I kept her brown figure always in my eye”; and when “I” was doing stranger prayers that “I” didn’t understand, her name sprang to my lips.

  These are all telling that Mangan’s sister is the boy’s dream, or his idol. But in the whole novel, the girl’s name hasn’t appeared. Why? Because what “I” know about my dream is only something superficial. My dream is just like the temple in the air, forming in the boy’s mind without any deep thinking or any deep understanding. “I” liked Mangan’s sister just as I liked The Memoirs of Vidocq, a book I found in the priest’s remains---“I liked the last best because its leaves were yellow.”

  This agrees with the boy’s age and his experience. He was a boy on the way of growing up and forming his own views of the society. But he was still too young to have a good understanding of the real world. Although we know that his dream could be easily broken, the most important thing is that he had a dream. This is also important for the Irishmen who were under the control of the British government then.

  3.

  The North Richmond Street

  The street was blind. Besides, the surroundings were all unpleasant. My house was full of “musty air”. The houses in the street “had grown sombre”. When my aunt and “I” went marketing, we were “jostled by drunken men and bargaining women, amid the curse…”

  As James Joyce said, the main theme of the novels in Dubliners was paralysis. And the condition of the North Richmond Street was a good proof for it. But in the whole Ireland as well, all the streets were almost the same. So Joyce turned to voluntary-exile to get rid of the unpleasant thing in Ireland. So do the boy in the novel. He had a strong hatred for the street, as is demonstrated by the sentence “I was thankful that I could see (the street) so little.”

  So the street was a symbol for the whole Ireland.

  4.

  Araby

  In the novel, the word “Araby” plays an important role, as it is the title word. And Araby is “a splendid bazaar” where Mangan’s sister recommended me to go.

  Araby is an old name for Arab. Besides, in the novel, it “cast an Eastern enchantment over me”. So Araby is a place with the Oriental fragrance in Dublin. And we can also see that the boy had a strong desire to make a trip there. So we can conclude that Araby is a dream new world for the boy, as Mangan’s sister is a fairy who guild the boy there.

  However, it seems that the other people, especially the elder people living in the street paid little attention to my desire. And my uncle just “answered me curtly” when “I” told him my plan to Araby. And he also went home too late that night to let me go to Araby on time. So this indicates again that Dubliners as well as the Irishmen were all paralyzed. They paid little attention to their dreams. ［3］ And they were well intentioned but narrow in the views and blind to higher values. This is what Joyce felt disappointed of.

  To our delight, my aunt indeed cared about my wish for Araby and blamed my uncle for being late. This shows that Joyce want to hold his wish for the future of Ireland. And when “I” got a florin from my uncle, “I” went to Araby immediately. However on my way there, the condition seemed to be a bit unpleasant. The train was “deserted”, “bare” and it had “an intolerable delay”. Even when the train started “slowly”, “it crept onward among ruinous houses”. These all indicate the difficulties one will confront on his way to the dream place. But anyhow at last “I” arrived at Araby late at night.

  But Araby, the dream new world for the boy, turned out to be “darkness” and “silence”. And the people who served me at the stall spoke to her customer “out of a sense of duty”. This all disappointed me.

  And there is a casual dialogue between two men and a woman in the novel. This dialogue had no special setting or surprising ending, but it was so real that when we read the words, we can imagine the scene in our mind. ［4］ But it is the dialogue, in addition with the other things the boy met in Araby, that disappointed me. So this is an allusion of the life of the young adults in Dublin who own the characteristic of ignorance and conventionalism.

  One the whole, the bazaar Araby indicates that even when the Irishmen were chasing their dream, they would be disappointed just because of their own society and their blind to the bright future. So Joyce became sad about the reality.

  5.

  The priest

  At the beginning of the novel, we know that a priest had been a tenant of the boy’s home. “He (the priest) had been a very charitable priest”, and he “had left all his money to the institutions and the furniture of his house to his sister”. So in this way, the priest was indeed a good citizen of Dublin.

  Besides, form the names of the books that “I” found, (The Abbot, The Devout Communicant and The Memoirs of Vidocq), of which one is about religion and two are about exploration, we can see that the priest was also an imaginative person. So he had given his life to both piety and flights of imaginations.

  However, the priest had gone, just like his “rusty bicycle-pump”, deserted and forgotten by other Dubliners. If all the good citizens had all gone away, how could Dublin be a good city? So the priest is a symbol of ht vital past, a contrast to the “blind” and paralyzed present. It tells us that the freedom of the Ireland has gone and people then had no passion for a bright future.

  On the other hand, the priest was also a symbol for religion belief because of his special status. In fact from the analysis before, we know that the priest was a man full of imagination. But in fact, a priest should be conventional. So this imaginative priest indicates Joyce’s doubt of the belief of Catholicism. ［5］

  6.

  Other subtle Symbols

  Besides the major symbols in Araby, there are still some subtle ones that could not be ignored.

  At the beginning of the novel, we can see “a central apple tree” in a “wild garden behind the house”. On seeing the words “Apple tree”, we can immediately think of the myth between Adam and Swan in the Garden of Eden. In this novel, the apple tree id a symbol for the boy’s first love as well as a wish to try something new. ［5］ But the tree was in a “wild garden behind the house”. The condition was so oppressed that the tree might not grow up robustly. This means that a trial for a new thing wasn’t encouraged by the Irish society, and the boy’s love towards Mangan’s sister couldn’t breed some results.

  Also at the beginning, “light form the kitchen windows had filled the areas”. (There are also some other descriptions of the light, such as “Some distant lamp or lighted window gleamed over me.”) From the analysis before, we know that the dark blind street is a symbol for Ireland. So here the light becomes a symbol for the country’s future. However, the light was from the kitchen window. How dim, how subtle! So Joyce here indicates the gloomy future for his own country.

  Besides, the “chalice” is mentioned when “I” went marketing with my aunt: “I imagined that I bore my chalice safely through the throng of foes.” Here the “chalice” is a symbol for the belief of Catholicism.

  James Joyce is famous for the using of “stream of consciousness” method in his works. But he is also good at setting proper background, creating symbols and using allusions. From the novel Araby, we can see a lot of symbols were created by Joyce and they located everywhere in the texts.

  However different people will read Joyce’s works form different perspective. So all the symbols listed above are just my own understanding of the novel Araby with the help of my teacher Miss Gao Fen and the works listed below. And I want to quote Professor Derek Attridge’s words to end my paper: “Joyce’s writing can reveal sources of fascination and exhilaration which you were not expecting to find, and if you feel at times that Joyce is laughing at you just as much as you are laughing at him, you have begun to appreciate the delightfully unsettling energies of his art.”

  Notes:

  ［1］：邓绪新，英语文学概论，武汉：武汉大学出版社，2002 P155-158

  ［2］：张秀清，《现实与梦想的差距——〈阿拉比〉的现实主义与象征主义双重层面解读》，福建行政学院福建经济管理干部学院学报，2004年增刊，P 160-162

  ［3］: 张建军,《从无知朦胧走向成熟--谈〈阿拉比〉中的象征主义手法》，江苏教育学院学报(社会科学版)，2004年l1月，P107—108

  ［4］：戴从容，乔伊斯小说的形式实验，北京：中国戏剧出版社，2005，P42-43

  ［5］：李漫萍，《寓意隽永的象征— 试论乔伊斯短篇小说的象征艺术》，广东教育学院学报，P27-31：2002年 11月

  Works cited:

  ［1］: the textbook of our course.

  ［2］: 詹姆斯 乔伊斯［爱尔兰］著，孙梁等译：都柏林人，上海：上海译文出版社，1984

  ［3］: Derek Attridge, The Cambridge Companion to James Joyce, Shanghai: Shanghai Foreign Language Education Press, 2000

• 我们时代的爱与怕

  作者：晓舟 发布时间：2020-07-03 02:08:01

  “只要你的脚踏出家门，一般的政治现实就转化为个人命运”

  房东最近在各个走廊都装上了摄像头，而我恰好住在走廊第一家，也就是说只要我迈出门就有一个摄像头正对着我。走两米转到楼梯又有一个摄像头，走到院子骑车有两个摄像头。看，我还没出门就被四个摄像头捕捉到了，更不要提出门路上那些密密麻麻的“眼睛”。当然，走廊摄像头的存在多多少少有那么一点点安全感。这些摄像头就是我最近对政治的思索。

  汉娜·阿伦特作为一个德国犹太人，终其一生好像都没有卸下对“反犹”的恐惧。然而，她又十分地入世，积极参与到公共空间之中。世界支离破碎，每一位故事讲述者，都是一位不幸消息的传递者。更不要说1943年集中营的存在对犹太世界的震撼。某本阿伦特的传记中曾写道：“即使在黑暗时代，我们仍有权利期待某些火光，它们往往不是来自理论与概念，而是来自一些人在生活和工作中的那些不确定，飘忽并且经常是微弱的光”。一个人的生活，尽管只是大历史的一小部分也应当讲述给未来的世代听。

  阿伦特童年时期着墨较少，传记作品大都如此。但是令人震惊的是她童年时就有一点显示出跳出自己人生的局外人视角。就像她自己后来所说的摆脱阴影和自我意识的方法，“所有的悲痛都可以被忍受，如果你把它们编成故事，或讲一个与之相关的故事”。在她父亲去世后，七岁的她对她的母亲说“我们不该对悲伤的事情想太多，我们没有理由被它们困扰”。而当她老年失去布吕赫和雅斯贝尔斯时，会如何回头看这句话呢？

  大学时代遇到海德格尔和雅斯贝尔斯，对她影响极大。这本传记因为海德格尔方面的材料缺少没有展开说，反而跳脱出了八卦的漩涡。其实汉娜与海德格尔的相处时间真的很短，阿伦特受到海德格尔的影响说不定还不如她施加给海德格尔的影响大呢。毕竟是海德格尔的缪斯。对阿伦特学术影响最大的反而可能是雅斯贝尔斯。这期间她通过写哈尔·瓦尔哈根的传记，用对过去的梳理，来试图理解当下世界，对自我身份的认同。阿伦特形容拉尔“既不避免一种无法逃避的痛苦命运，也不让自己被世界的成功，未来的光明梦想所诱惑”。阿伦特与拉尔好像有一种生命的对照。

  从三十年代到五十年代，有一点惊叹于阿伦特的趋吉避凶的能力。感觉就是她后期所强调的那种“判断”。从德国到法国再到美国，这个路线应该是二战期间一个德国犹太人相对幸运的路线吧。也是在这期间，阿伦特的研究兴趣从浪漫的哲学，神学，诗歌转向了比较现实的政治哲学。就像是被时代推到了政治研究之上，阿伦特一直都在致力于去除政治这个词语的污名化，不应该把政治与肮脏的政治交易划等号。她在访谈中曾说过“她的任何政治思考，都是基于现实经验”。可能这段流亡的经验促成了她写作《极权主义的起源》。她写到“极权主义的解决方案会在极权政体崩溃后继续存活，它会以具有强烈诱惑的并以一种貌似对人类有价值的方式，在政治，社会和经济的痛苦不可能减轻的任何可能的时候再次出现。”

  到达美国的阿伦特艰难的展开她的学术活动，好在她和布吕赫最后都得到教职。当战后她再一次到达巴黎的时候，她甚至写了一首诗来表达对这个战后新世界的爱“人们四处信步/无人失落/大地，天空，光线与林木/一起在上帝的戏剧中出演”。二十多年来她的思想深受大屠杀的困扰，判断力和观点被笼罩在恐怖的氛围之中。这种爱与怕的经历，让她对世界充满了惊诧，继而引发反思。正如雅斯贝尔斯评论她“她体会了与祖国分离而带来的所有恐怖，权利被剥夺，并被抛进无国籍者的非人状态。她内在的独立性使她成为一个世界公民。”

  也许正是这种局外人式的世界公民，才让她写就了《艾希曼在耶路撒冷》这本备受争议的书。放在今天，就很有可能被扣上一个“谴责受害者”的帽子。当然在她的时代，也被批评为无情。正是这本书，或者这本书的讽刺语气让她的很多犹太朋友都与她分道扬镳。但她好像很反感为了这本书的语气而辩解，但她写给朋友的信中可能能看出她的真实想法：自己民族犯的错误自然比别的民族犯的错误更让我伤心。

  人们可能真的对花边新闻比较感兴趣吧，提到阿伦特总是绕不开海德格尔。但对阿伦特影响最大，以及在其一生都给予支持的是雅斯贝尔斯啊。雅斯贝尔斯有一种坦荡而光明的品质，可能正是这种品质指引着黑暗中的阿伦特吧。战后德国物资极其匮乏的时候，雅斯贝尔斯曾写给阿伦特“生活如在梦中，我每天都告诉自己，耐心点，再耐心点，勿泄气，如果每个人都尽她最大努力，好日子终会到来。”为什么明明是一本阿伦特的传记，怎么雅斯贝尔斯的人格这么饱满啊。原来作者博士论文就研究的雅斯贝尔斯，而且阿伦特是导师。

  一些摘抄：

  我正在做什么啊？什么也没做。我是让生活的雨点落在身上。

  诗歌把它所说的个人事件转化成了一般事件，因为它不仅运用语言作为特定内容的交流手段，还把语言还原到它最原来的内容上。

  糊涂可能意味着无根，拒绝加入其他人可能意味着无法行动。

  1941年，阿伦特评价美国：这个国家的根本矛盾是政治自由与社会上的奴隶制之间的矛盾。

  当在一条战壕中战斗的人们不认为彼此平等的时候，针对一个共同敌人进行战斗所必须的政治团结就破裂了。

  “世界”和居住在其中的人不是一回事，世界存在于人与人之间。

  唯一的自由领域就是精神沉思的领域；沉思的生活是唯一真正的自由生活方式。

  死亡对我来说很自然，决不是一个悲剧或者事情的颠倒错乱。但是同时，我告诉自己：如果有可能体面地活着，我更愿意选择仍然活在这个世界上。

  宪法上的那几行字站在我们和暴政之间。

  “我认为法律在未来很长时间内不能保持稳定。接受法律训练有什么用呢？”“用处就是你将是记得法律曾经是什么样的人之一。”