在留学申请过程中，研究能力突出的学生都有学术论文发表。这些正式发表的论文对于申请人成功申请到顶尖学校并获得全奖至关重要。2004年曾有一个北京大就学经济学院的学生拿着由其它某家公司写作的申请材料申请加拿大经济学硕士，但材料投递出去之后很长一段时间内没有效果。这位学生自知不妙，便赶紧把自己已被录用的两篇文章请嘉文博译进行了翻译。这两篇流畅、地道的论文最终给她带来了全奖，而对方后来给她的反馈是：“你的申请材料没什么可看的。只有那两篇文章给我留下了很深的印象。”

　　 随着越来越多的申请者意识到学术论文（已发表的和已被录用的）在申请中的重要性，并且，即使是有的文章尚未发表或被录用，由于对方学校要求学生提供Writing Sample，故越来越多的中国学生使用嘉文博译的学术论文翻译服务，以便在申请过程中为自己增添一份沉甸甸的份量。

　　在鉴于此，嘉文博译强烈建议已撰写过学术论文且论文有一定质量的申请人可以将论文进行翻译。即使对方学校没有要求提交，但申请人也可以将它作为Writing Sample来使用，或者，在套瓷过程中也可以派上用场。

In the collected body of writing we call literature, there may be distinguished two separate groupings, capable of blending, but also fitted for reciprocal repulsion. There is first the literature of knowledge, and secondly the literature of power. The function of the first is to teach; the function of the second is to move. The first is a rudder, the second an oar or sail. The first speaks to the mere discursive understanding; the second speaks to the higher understanding or reason, but always through the affections of pleasure and sympathy. Whenever we talk in ordinary language of seeking information or gaining knowledge, we understand the words as connected with absolute novelty. But it is the grandeur of all truth which can occupy a very high place in human interests, although it may not be absolutely novel even to the meanest of minds.

What do we learn from Paradise Lost? Nothing at all. What do we learn from a cookbook? Something new, something we did not know before, in every paragraph. But would we therefore put the wretched cookbook on a higher level of estimation than the divine poem? What we owe to Milton is not any knowledge, of which a million separate items are still but a million advancing steps on the same earthly level. What we owe is power, that is, the exercise and expansion of your own latent capacity of sympathy with the infinite, where every pulse and each separate influx is a step upwards—a step ascending as upon Jacob’s ladder from earth to mysterious altitudes above the earth. All the steps of knowledge, from first to last, carry us farther on the same plane, but could never raise us one foot above your ancient level on earth; whereas, the very first step of power is flight—an ascending into another element where earth is forgotten.、

　　夫文献者，天下所书之集大成也，于其中迥然可识两门类，彼此既相融，亦互斥。首授人知识之文献，次予人力量之文献。前者之功，为诲人以事理；后者之效，乃动之以情感。之于舟楫，前为舵，后为桨，或为帆。前者所诉者，人之单纯逻辑悟性也；后者所诉者，终为更高一筹之悟性，或曰理性，然固由愉悦与同感而使然。常言所谓探知求识，每每必与新奇未知之物相涉牵。然则，惟有终极真理之辉煌，方能居高位于人类诸般利益中，虽于最愚劣之心灵，未见丝毫之新意。

　　（Paradise Lost) 而诵读，何所获？答曰：一无所获。执一食肆之书而研习，何所得？答曰：每章每节，悉有新得；未闻之事，跃然纸上。如此这般，彼食肆之书，虽不足挂齿，然比诸弥翁 ( Milton ) 之神圣诗章，岂有过之而无不及哉？吾等受惠于弥翁者，决非世事俗知也，此类学识，纵然得其百万之众，亦无非临尘世之平地而前行百万之碎步耳。弥翁惠泽世人者，惟力量是焉，犹吾辈与天地交感之潜质之激扬与拓展也，此间，力之搏动，势之翻涌，皆生命之腾越，犹若缘雅各 ( Jacob ) 通天之梯，抵君临尘寰之上界。凡知识之步伐，自首至末，徒令世人踯躅于恒定不变之层面，虽渐行渐远，然断难凌尘世而越其亘古之樊篱，虽毫厘亦不能为。反之，力量之步伐，虽一步之劳，当属搏扶摇而翱翔，化入至真至美之境域，拒浊世于云霄之外。

　　哲学家们以各种各样的方式解释世界。哲学是言而不是行。哲学家断乎改变不了自然与社会。是不能也，非不为也。哲学不是科学技术，不是生产力。哲学是怀疑，是思虑，是静观，是探索。

　　严格来说，哲学不是解释宇宙，那是自然科学的事。哲学家至多只能解释人生，解释自己，解释文本。哲学不是知，不是知识体系，不是几何学、物理学那样一大套公理、公式，可以解决实际生存问题。哲学的精神永远是探究、怀疑、发问、沉思；而不是提供现成的答案。哲学家有些不食人间烟火，他远离田野车间，甚至也不拿天文望远镜观察观察天体，而只是坐在静谧的书斋里读书、思考，思索那些具有终极意义、虚无缥缈的本体问题。哲学家孤苦伶仃，独处一室之中。面对古往今来的大哲学家遗留下来的问题，他苦苦沉思。他唯一富有的是文本，哲学因而就是解释文本，而不是解释宇宙。

　　哲学家只是一味地同古往今来的灵魂交谈——他读书，是同古昔人物交谈；他写作，是同子孙后代交谈；他讲演，是同莘莘学子交谈；他沉思，是同自己交谈。他长于洞见，洞见未来；他善于遐想，遐想无限；他耽于梦幻，幻游彼岸；他富于关怀，关怀永恒。他同远在天涯的哲人和精神交谈，在这个意义上，他视通万里，思接千载。他伟大，他不朽，他同古往今来的灵魂对话。

　　以哲学为命运的人应当准备在崎岖小路上独行，没有目的，也不会有黄金滚滚而来。告别鲜花、头衔、掌声和奖品，钟情于思，就会有真哲学。

Philosophers interpret the world in a myriad of ways. Philosophy is more speculative than active. In no way do philosophers transform nature or society. This is not because they do not wish to, but because they are unable to. Philosophy does not work the way that science and technology do, and for this reason, philosophy does not represent a form of production force. What philosophy does represent are skepticism, reflection, contemplation, and exploration.

Strictly speaking, philosophy does not attempt at explicating the universe, a responsibility that primarily resides with natural sciences. At their best, philosophers can only interpret life, interpret themselves, and interpret texts. Philosophy does not pretend to be knowledge; hence it does not aim at the construction of a system of knowledge, dissimilar to geometry or physics whose colossal framework of axioms and formulas can provide immediate solutions to the pragmatic problems of human survival. The essence of philosophy lies in eternal questing, questioning, inquiring, and meditating. Philosophy is under no obligation to furnish ready and handy answers. To some extent, philosophers tend to refrain from any secular involvements. A philosopher seldom frequents farmlands or factories, and he even never bothers to look through a telescope to make any observation of celestial bodies. He is only fond of staying in his personal library, in all its quietude, where he indulges himself in book-reading and in musing, pondering over those intangible ontological issues that he deems to be of ultimate significance. A philosopher is willing to surrender himself to utter loneliness and seclusion, confining himself to a room of his own, in a state of overwhelming solitude. In the face of the philosophical issues left over (handed down) by great philosophical thinkers ancient and modern, he contemplates painstakingly. The only wealth to his possession is texts. Therefore, the task of philosophy is to interpret texts rather than to interpret the universe.

A philosopher is solely concerned with conducting dialogues with the great souls from ancient antiquity to the contemporary era. In reading books, he converses with the ancients. In writing his own books, he converses with the progeny. In delivering lectures and speeches, he converses with a multitude of young disciples. In contemplating, he converses with himself. He is adept at insights, penetrating into the future. He excels in speculations, poring over the infinite. He indulges in reveries, journeying in the otherworld in unbounded fantasy. He abounds in sympathies, concerned about the eternal. He converses with the philosophers and the great minds in the remotest corners of the Earth. In this sense, his vision extends into the infinite distance and his thoughts are connected with the past and the future. His vision and thoughts transcend all spatiotemporal boundaries whatsoever. He is great; he is immortal; because he is in permanent communion with the great souls of the past, the present, and the future.

A person who takes the pursuit of philosophy as his destiny must be ready to trudge along a lonely path replete with turns and twists, single-handedly and purposelessly. Nor should he expect to reap any materialistic gains. He should be fully prepared to remain oblivious /impervious/indifferent to bouquets of flowers, honorary titles, applauses and trophies in favor of committing himself solely to a life of meditation and contemplation. Only in such a state will true philosophy be born.