考研英语翻译模拟练习题1.docxVIP

　　Gandhi’s pacifism can be separated to some extent from his other teachings. (1)(Its motive was religious, but he claimed also for it that it was a definitive technique, a method, capable of producing desired political results. Gandhi’s attitude was not that of most Western pacifists. Satyagraha,) (2(the method Gandhi proposed and practiced, first evolved in South Africa, was a sort of non-violent warfare, a way of defeating the enemy without hurting him and without feeling or arousing hatred.) It entailed such things as civil disobedience, strikes, lying down in front of railway trains, enduring police charges without running away and without hitting back, and the like. Gandhi objected to “passive resistance” as a translation of Satyagraha: in Gujarati, it seems, the word means “firmness in the truth”. (3(In his early days Gandhi served as a stretcher-bearer on the British side in the Boer War, and he was prepared to do the same again in the war of 1914-1918.) Even after he had completely abjured violence he was honest enough to see that in war it is usually necessary to take sides. Since his whole political life centred round a struggle for national independence, he could not and, (4)(indeed, he did not take the sterile and dishonest line of pretending that in every war both sides are exactly the same and it makes no difference who wins.) Nor did he, like most Western pacifists, specialize in avoiding awkward questions. In relation to the late war, one question that every pacifist had a clear obligation to answer was: “What about the Jews? Are you prepared to see them exterminated? If not, how do you propose to save them without resorting to war?” (5)(I must say that I have never heard, from any Western pacifist, an honest answer to this question, though I have heard plenty of evasions, usually of the “you’re another” type.) But it so happens that Gandhi was asked a somewhat similar question in 1938 and that his answer is on record in Mr. Louis Fischer’s Gandhi a