영어번역사 -TCT1급2교시[사회과학]기출문제1
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영어번역사 TCT 1급 2교시 [사회과학] 기출문제1
※ 다음 3문제 중 1문제를 선택하여 한국어로 번역하시오. [50점]
[문제 1]
The great leader must have a tinge of the transcendental. He must have the
clairvoyance to imagine and to believe that things can be otherwise. Gen. George
Marshall, who knew a thing or two about leadership, described a leader as "a person
who exerts an influence and makes you want to do better than you could." The true
leader is an amateur in the proper, original sense of the word. The amateur does
something for the love of it. He pursues his enterprise not for money, not to please the
crowd, not for professional prestige nor for assured promotion and retirement at the
end―but because he loves it. If he can't help doing it, it's not because of the forces
pushing from behind but because of his fresh, amateur's vision of what lies ahead.
Aristocracies are governed by people born to govern; totalitarian societies by people
who make ruling their profession. But our representative government must be led by
people never born to govern, temporarily drawn from the community and sooner or later
sent back home. Democracy is government by amateurs. The progress―perhaps even
the survival―of our society depends on the vitality of the amateur spirit in the U.S.A.
today and tomorrow. The two new breeds whose power and prestige menace the
amateur spirit are the professionals and the bureaucrats. Both are byproducts of
American wealth, American progress. But they can stifle the amateur spirit on which
the special quality and vision of our American leaders must depend. First, the
professionals: Professions, as we know them, are a modern phenomenon. The word
profession, when it first came into the English language, meant the vows taken by
members of the clergy. By the 16th century professions included other vocations in
which "a professed knowledge of some department of learning or science is used in
its application to the affairs of others." The spread of professions brings with it the
professional fallacy. George Bernard Shaw may have gone too far when he called
every profession "a conspiracy against the laity." But latent in the organization of
every profession, unspoken in every professional creed is an article of faith: The
profession really exists for the sake of the professionals. Specifically this means that
law exists for the sake of lawyers; medicine for the convenience, maintenance and
enlightenments of doctors; universities for the sake of professors, etc. The
professional temptation goes everywhere.
출처: 에듀윌
[영어번역사][영어번역사자격증]
영어번역사 -TCT1급2교시[사회과학]기출문제2
영어번역사 TCT 1급 2교시 [사회과학] 기출문제2
※ 다음 3문제 중 1문제를 선택하여 한국어로 번역하시오. [50점]
[문제 2]
The state is a particular type of social organization and in so far as it has intelligible
meaning or function it is an agency of the community it regulates. Under all conditions
it is a logical confusion to identify the state with the community, with the people, the
nation, the country. The people engage in myriad activities, enter into myriad
relationships, that by no stretch of language can be called political. The people
display myriad differences of opinion, thought, morals, creed, and culture. The
government of the state may formally suppress them, but they are still there, no longer
in the state system. Unfortunately language abets the confusion of thought. The same
words―"United States," "England," "Germany"―denotes both the state and the nation-
community. We say indifferently, "the United States makes a treaty" and "The United
States is recovering from a depression." The first sentence refers to the state, the
second to the country. We speak of the "national" debt―it is the debt of the state, not
the country; it is in fact owed to the country. When we say that "Germany overthrew
the Weimar Republic," we mean that the people, or a part of the people, overthrew the
state, we do not mean that the state overthrew itself. As soon as we begin to think
about it we perceive that the state and the community are two different things, that the
state is not the community but the political organization of the community. The customs
of the people may conflict with the laws of the state. Men and women, as social
beings, are not merely citizens of states. They act in other relationships. Their
thoughts, their strivings, their fears and hopes, their beliefs, their affections and
interests, their family life, lie largely outside the scheme of government altogether. In
war or in grave crisis the state commandeers the community, demanding that the
citizens forget their other relationships, their other interests, but the cost is always
heavy. Only at an immense temporary sacrifice does the state even approach the
universal partnership that orators such as Edmund Burke have called it. Now what
democracy does is to establish through constitutional forms the principle that the
community is more inclusive than, greater than, the state. In many older forms of state,
in ancient empires, the distinction was implicit. The scheme of day life, the customs of
the people, remained almost untouched by government except for incursions by the
taxgatherer and the occasional disruptions of war.
출처: 에듀윌
[영어번역사][영어번역사자격증]영어번역사 -TCT1급2교시[사회과학]기출문제2
영어번역사 TCT 1급 2교시 [사회과학] 기출문제2
※ 다음 3문제 중 1문제를 선택하여 한국어로 번역하시오. [50점]
[문제 2]
The state is a particular type of social organization and in so far as it has intelligible
meaning or function it is an agency of the community it regulates. Under all conditions
it is a logical confusion to identify the state with the community, with the people, the
nation, the country. The people engage in myriad activities, enter into myriad
relationships, that by no stretch of language can be called political. The people
display myriad differences of opinion, thought, morals, creed, and culture. The
government of the state may formally suppress them, but they are still there, no longer
in the state system. Unfortunately language abets the confusion of thought. The same
words―"United States," "England," "Germany"―denotes both the state and the nation-
community. We say indifferently, "the United States makes a treaty" and "The United
States is recovering from a depression." The first sentence refers to the state, the
second to the country. We speak of the "national" debt―it is the debt of the state, not
the country; it is in fact owed to the country. When we say that "Germany overthrew
the Weimar Republic," we mean that the people, or a part of the people, overthrew the
state, we do not mean that the state overthrew itself. As soon as we begin to think
about it we perceive that the state and the community are two different things, that the
state is not the community but the political organization of the community. The customs
of the people may conflict with the laws of the state. Men and women, as social
beings, are not merely citizens of states. They act in other relationships. Their
thoughts, their strivings, their fears and hopes, their beliefs, their affections and
interests, their family life, lie largely outside the scheme of government altogether. In
war or in grave crisis the state commandeers the community, demanding that the
citizens forget their other relationships, their other interests, but the cost is always
heavy. Only at an immense temporary sacrifice does the state even approach the
universal partnership that orators such as Edmund Burke have called it. Now what
democracy does is to establish through constitutional forms the principle that the
community is more inclusive than, greater than, the state. In many older forms of state,
in ancient empires, the distinction was implicit. The scheme of day life, the customs of
the people, remained almost untouched by government except for incursions by the
taxgatherer and the occasional disruptions of war.
출처: 에듀윌
[영어번역사][영어번역사자격증]
