China Studies Wiki - User contributions [en]

20201228 cult

2020-12-28T05:47:46Z

Peng Ruihong: /* Peng Ruihong 彭锐宏 */

==Alsied, Saffana==

==Cao Runxin 曹润鑫==
1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。

The Tao Te Ching is one of the greatest masterpieces in Chinese history and has had a profound impact on traditional philosophy, science, politics and religion.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 04:17, 28 December 2020 (UTC)

2.《论语》多为语录，但都辞约义富，有些语句、篇章形象生动。

The Analects are mostly discourses, but all of them are rich in diction and meaning, and some of them are vividly illustrated.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 04:17, 28 December 2020 (UTC)

3.《坛经》的思想对禅宗发展起到了重要作用。中国佛教著作被尊称为“经”的，仅此一部。

The ideas of The Sutra played an important role in the development of Zen Buddhism. This is the only Chinese Buddhist work to be honoured as a 'sutra'.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 04:17, 28 December 2020 (UTC)

4.林语堂将中国人旷怀达观，陶情遣兴的生活方式，和浪漫高雅的东方情调皆诉诸笔下，向西方人娓娓道出了一个可供仿效的“生活最高典型”的模式。

Lin Yutang's writing brings to life the Chinese way of life, with its open-mindedness and optimism, as well as the romantic elegance of the East, and presents to Westerners a model of the 'highest form of life' to be emulated.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 04:17, 28 December 2020 (UTC)

==Chen Han 陈涵==

==Chen Jingjing 陈静静==

==Dashkin, Gennadii==

1.When people see some things as beautiful, other things become ugly. When people see some things as good, other things become bad.

当人们将某些事物视为美丽时，其他事物则变得丑陋。当人们将某些事情视为好事时，其他事情则变得不好。--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:26, 27 December 2020 (UTC)

2.In China, the work has been by many attributed to Confucius himself, but the philological investigations to date do not allow to go back to a reliable source, partly because of the devastating book burning of 213 BC by the First Emperor Qin Shi Huang.

在中国，许多人把这本书归功于孔子本人，但迄今为止的语言研究还不能追溯到可靠的来源，部分原因是秦始皇秦始皇于公元前213年毁灭性地烧毁了这本书。--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:26, 27 December 2020 (UTC)

3.One realizes it, while another is ignorant of it.

一个人意识到了这一点，而另一个人则一无所知。--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:26, 27 December 2020 (UTC)

4.Perhaps I don’t understand economics, but economics does not understand me, either.

也许我不了解经济学，但经济学却不了解也了解我.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:26, 27 December 2020 (UTC)

==Chen Yongxiang 陈永相==
1. 道可道，非常道；名可名，非常名。

The Tao that can be trodden is not the enduring and unchanging Tao.

The name that can be named is not the enduring and unchanging name.

2. 子曰：“学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”

The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsound even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?

3. 菩提本无树，明镜亦非台。本来无一物，何处惹尘埃。

No such thing as the Budhi tree,

Nor a mirror stand that can be.

There is nothing in the first place,

Whereon can the dust and dirt creep?

4. 生之享受包括许多东西：我们本身的享受、家庭生活的享受，树木、花朵、云霞、溪流、瀑布，以及大自然的形形色色，都足以称为享受；此外又有诗歌、艺术、沉思、友情、谈天、读书等的享受，后者的这些都是心灵交流的不同表现。

The enjoyment of life covers many things: the enjoyment of ourselves, of home life, of trees, flowers, clouds, winding rivers and falling cataracts and the myriad things in Nature, and then the enjoyment of poetry, art, contemplation, friendship, conversation, and reading, which are all some form or other of the communion of spirits.
--[[User:Chen Yongxiang|Chen Yongxiang]] ([[User talk:Chen Yongxiang|talk]]) 04:26, 27 December 2020 (UTC)

The enjoyment of life includes many things: our own enjoyment, the enjoyment of family life, trees, flowers, clouds, streams, waterfalls, and all kinds of nature are enough to be called enjoyment; in addition, there are poetry, art, contemplation, the enjoyment of friendship, chatting, reading, etc., the latter are all different manifestations of spiritual communication.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:54, 27 December 2020 (UTC)

==Ding Daifeng 丁代凤==

1.老子曾做过周朝守藏史，后退隐，作《道德经》，其思想的核心是“道”。

Lao Zi once worked as an archivist in the imperial library of the Zhou Dynasty before he retired from public life. It is widely believed that he was the author of Tao Te Ching and the core of Lao Zi's thought is "Tao".--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:52, 26 December 2020 (UTC)

Lao Zi once worked as an archivist in the imperial library of the Zhou Dynasty before he lived in seclusion. It is widely believed that he was the author of Tao Te Ching and the core of his thoughts is "Tao".--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:05, 27 December 2020 (UTC)

Lao Zi once worked as an archivist in the imperial library of the Zhou Dynasty before his retirement. Later he created the Tao Te Ching, of which the core thought is "Tao".--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:09, 27 December 2020 (UTC)

2.《论语》记录了孔子的言行。它涵盖了广泛的主题，从政治、哲学、文学和艺术到教育再到道德修养。

The Analects of Confucius records the words and deeds of Confucius. It covers a wide variety of subjects, ranging from politics, philosophy, literature and art to education to moral cultivation.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:52, 26 December 2020 (UTC)

The Analects of Confucius records the words and deeds of Confucius. It covers a wide variety of subjects, ranging from politics, philosophy, literature to art,and from education to moral cultivation.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:05, 27 December 2020 (UTC)

The Analects recorded Confucius' words and deeds. It covers a wide range of topics, from politics, philosophy, literature and art to education to moral cultivation.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:09, 27 December 2020 (UTC)

3.惠能禅学思想的主要特点是“识心见性”和“顿悟成佛”。

The main features of Hui Neng's Zen thoughts are "knowing the heart and seeing the nature" and "becoming Buddha by epiphany".--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:52, 26 December 2020 (UTC)

Hui Neng's Zen thoughts are characterized by "knowing the heart and seeing the nature" and "becoming Buddha by epiphany".--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:05, 27 December 2020 (UTC)

4.《生活的艺术》是一本洗涤心灵的书籍，是一杯好茶，是一种良药。阅读此书能使我们被尘沙玷污的心灵洗涤，使我们能在嚣闹的城市中得到宁静。

The Importance of Living is a book for washing the soul, a good cup of tea and a good medicine. Reading this book can wash our hearts polluted by dust and sand, and make us get peace in the noisy city.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:52, 26 December 2020 (UTC)

The Importance of Living is a book for refreshing the soul, a good cup of tea and a good medicine. Reading this book can purify our hearts tarnished by dust and sand, and make us get peace in the noisy city.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:05, 27 December 2020 (UTC)

The Importance of Living is a book that cleanses the mind, a cup of good tea and a good medicine. Reading this book can wash our hearts stained with dust and allow us to find peace in noisy cities--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:09, 27 December 2020 (UTC)

==Gan Fengyu 甘奉玉==
1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。

Tao Te Ching is one of the greatest masterpieces in Chinese history, which has a profound influence on traditional philosophy, science, politics and religion. --[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 15:13, 26 December 2020 (UTC)

As one of the greatest masterpieces in Chinese history, Tao Te Ching has a profound influence on traditional philosophy, science, politics and religion.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:59, 26 December 2020 (UTC)

2.《论语》较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

The Analects embodies the political ideas, ethical thought, moral concepts and educational principles of Confucius and Confucianism. --[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 15:13, 26 December 2020 (UTC)

The Analects embodies the political ideas, ethical thoughts, moral concepts and educational principles of Confucius and Confucianism.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:59, 26 December 2020 (UTC)

3.《慧能经》主张世上一切事物空幻不实，即对于现实世界不应执著或留恋。

The Sutra of Hui-neng holds that everything in the world is empty and unreal, that is, it should not be persistent or nostalgic for the real world.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 15:13, 26 December 2020 (UTC)

The Sutra of Hui-neng holds that everything in the world is illusory, that is, it should not be persistent or nostalgic for the real world.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:59, 26 December 2020 (UTC)

4.《生活的艺术》是林语堂旅美专事创作后的第一部书，该书于1937年在美国出版，次年便居美国畅销书排行榜榜首达52周。

The Importance of Living is Lin Yutang's first book, which was published in the United States in 1937 and topped the bestseller list for 52 weeks.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 15:13, 26 December 2020 (UTC)

The Importance of Living is Lin Yutang's first book after his study in the United States, which was published in the United States in 1937 and topped the bestseller list for 52 weeks.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:59, 26 December 2020 (UTC)

==Gao Mingzhu 高明珠==

==Grosheva, Anna==

1. Yet mystery and manifestations arise from the same source. This source is called darkness.

然而神秘和表现来自同一来源。这种来源称为黑暗。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:34, 27 December 2020 (UTC)

2. Started during the Spring and Autumn Period, the work of collection and organization of Confucian teachings was probably completed during the Warring States Period, although the precise date of publication of the complete work is unknown.

春秋时期开始，儒家教义的收集和整理工作可能是在战国时期完成的，尽管确切的出版日期尚不清楚。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:34, 27 December 2020 (UTC)

3. Through ten chapters, the Platform Sutra cites and explains a wide range of Mahayana Buddhist scriptures.

在十章中，《纲经》引用并解释了大乘佛教经文。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:34, 27 December 2020 (UTC)

4. The ancient people who desired to have a clear moral harmony in the world would first order their national life.

希望在世界上建立清晰的道德和睦的远古民族首先会下定民族生活。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:34, 27 December 2020 (UTC)

==Gu Dongfang 顾东方==

==Guan Qinqing 管钦清==

1.《论语》是儒家的经典著作之一，它是对孔子及其弟子的言行和对话的记录。众所周知，孔子是一位伟大的思想家和哲学家，他的思想被发展成了的儒家哲学体系。《论语》是儒家思想的代表作，数个世纪以来，《论语》一直极大地影响着中国人的哲学观和道德观，它也影响着其他亚洲国家人民的哲学观和道德观。

The Analects of Confucius is one of the Confucius classics and is a record of the words and acts of Confucius and his disciples,as well as the conversations they held.It's
well known that Confucius is agreat ideologist and philosopher,and his thoughts have been developed into a system of philosophyknownasConfucianism.The Analects ofConfucius
is a representative work of Confucianism.For centuries, it has been heavily influencing the philosophy and moral outlook of Chinese people and that of the people of other Asian countries as well.

2.慧能的两个核心理念成为了正统佛教的精髓要义，其一，“无论社会阶层，无论精神文化，一切众生皆有佛性”；其二，“醒觉并非依靠冥想渐悟，而是一种瞬间的顿悟。”

His two key ideas became the essence of orthodox Buddhism, namely that "all people,regardless of their social, culturalor spiritual condition, possess the Buddha nature" and that "awakening is not a meditation but a sudden, instantaneous process."

3.一次，学生子贡问孔子：“有一言而可以终身行之者乎？”子曰：“其恕乎。己所不欲，勿施于人。”

Once,Zi Gong, one of Confucius’ disciples, asked the philosopher: “Is there any one word that can guide one throughout his life?”Confucius answered:“
Maybe it’s magnanimity! What you do not want done to yourself, do not do to others.”

4.《生活的艺术》是林语堂旅美专事创作后的第一部书，也是继《吾国与吾民》之后再获成功的又一英文作品。该书于1937年在美国出版，接连再版四十余次，并为十余种文字所翻译。

"The Art of Life" is the first book created by Lin Yutang in the United States, and it is also another English work that has achieved success after "My Country and My People". The book was published in the United States in 1937, reprinted more than forty times, and translated into more than ten languages.--[[User:Guan Qinqing|Guan Qinqing]]

==Gui Yizhi 桂一枝==

==Guirou, Barthelemy==

1. Laozi in the Tao Te Ching explains that the Tao is not a "name" for a "thing" but the underlying natural order of the Universe whose ultimate essence is difficult to circumscribe due to it being non-conceptual yet evident in one's being of aliveness.

《道德经》中的老子解释道是不是“事物”的“名称”，而是宇宙的内在自然秩序，由于其非概念性但在生命力中很明显，其最终本质很难被限制。

2. Analects is the China’s sacred book, the representative work of Confucianism. A collection of answers of dialogues between Confucius and his disciples.

《论语》是中国的圣书，是儒家的代表作。孔子与门徒之间对话的答案的集合。

《论语》是中国的圣书，是儒家的代表作。孔子与门徒对话的答案集。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:38, 27 December 2020 (UTC)

3. Lin Yutang was a Chinese inventor, linguist, novelist, philosopher, and translator. His informal but polished style in both Chinese and English made him one of the most influential writers of his generation, and his compilations and translations of classic Chinese texts into English were bestsellers in the West.

林语堂是中国发明家，语言学家，小说家，哲学家和翻译家。他的中英文不拘一格但又优美的风格使他成为这一代人中最有影响力的作家之一，他将经典的中国文字汇编和翻译成英文在西方是畅销书。--[[User:GUIROU BARTHELEMY|GUIROU BARTHELEMY]] ([[User talk:GUIROU BARTHELEMY|talk]]) 14:36, 27 December 2020 (UTC)

==Guo Lu 郭露==

==Ha, Thi Thu Hang==

==He Changqi 何长琦==

==Hu Baihui 胡百辉==

1.陆上丝绸之路起源于西汉（前202年—8年）汉武帝派张骞出使西域开辟的以首都长安（今西安）为起点，经甘肃、新疆，到中亚、西亚，并连接地中海各国的陆上通道。

The land Silk Road originated from the Western Han Dynasty (202-8 BC) when Emperor Wu of Han Dynasty sent Zhang Qian to the western regions to open up a land passage from Chang'an (today's Xi'an), the capital, to Central Asia and West Asia via Gansu and Xinjiang, and to connect Mediterranean countries.

2.海上丝绸之路形成于汉武帝时期。南海航线从中国出发，向西航行，是海上丝绸之路的主线。

The maritime silk road was formed in the time of Emperor Wu of Han Dynasty. The South China Sea route, which starts from China and sails westward, is the mainstream of the maritime silk road.

3.苏曼殊浪漫主义不是西学东渐的直接产物，而是固有文化生态发生结构变动之结果。

The formation of Su Manshu's romantic style was not the direct result of the eastward spread of Western learning but was the natural outcome of structural change in China's innate cultural ecosystem.

4.洋务派是中国近代最早的全面系统地接触近代科学技术的一个政治派别。

Advocates of the westernization movement was the first political school that touched modern science and technology comprehensively and systematically in China.

==Hu Jin 胡瑾==
1. 《道德经》简称老子，是中国的经典文本。根据传统，它是由公元前6世纪的圣人老子所写，老子是周朝的一位记录者，在中国广为人知。尽管最早出土的文字可以追溯到公元前4世纪晚期，但文字的真正作者和撰写或编纂日期仍有争议。

1. The Tao Te Ching simply referred to as the Laozi，is a Chinese classic text. According to tradition, it was written around 6th century BC by the sage Laozi, a record-keeper at the Zhou dynasty court, by whose name the text is known in China. The text's true authorship and date of composition or compilation are still debated, although the oldest excavated text dates back to the late 4th century BC.

2. 《论语》是儒家学派的经典著作之一，由孔子的弟子及其再传弟子编撰而成。它以语录体和对话文体为主，记录了孔子及其弟子言行，集中体现了孔子的政治主张、论理思想、道德观念及教育原则等。

2. The Analects is one of the classical works of Confucianism, compiled by the disciples of Confucius and his disciples. It is mainly in the style of discourses and dialogues, recording the words and deeds of Confucius and his disciples, concentrating on Confucius' political ideas, theoretical thoughts, moral concepts and educational principles.

3. 《慧能经》附有慧能对《金刚经》的逐条注释——这是它有史以来第一次出版的英文译本。他的谈话集也被称为《六祖坛经》，是唯一的禅宗记录，一般被尊称为经，或经文。

3. The Sutra of Hui-neng is here accompanied by Hui-neng's verse-by-verse commentary on the Diamond Sutra—in its very first published English translation ever.This collection of his talks, also known as the Platform or Altar Sutra, is the only Zen record of its kind to be generally honored with the appellation sutra, or scripture.

4. 《生活的艺术》是林语堂旅美专事创作后的第一部书，也是继之后再获成功的又一英文作品。该书于1937年在美国出版，次年便居美国畅销书排行榜榜首达52周，且接连再版四十余次，并为十余种文字所翻译。

4. “The Art of Living” was Lin Yutang's first book after he had traveled to the U.S. and was another successful work in English. It was published in the United States in 1937 and topped the American bestseller list for 52 weeks the following year, and was reprinted more than forty times and translated into more than a dozen languages.--[[User:Hu Jin|Hu Jin]] ([[User talk:Hu Jin|talk]]) 07:31, 25 December 2020 (UTC)

"The Art of Living" was the first book created by Lin Yutang in the United States, and it is also another English work that has been successful since then. The book was published in the United States in 1937, and it ranked first in the United States bestseller list for 52 weeks in the following year,and has been republished more than forty times, and has been translated for more than ten languages.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:57, 27 December 2020 (UTC)

4. 《生活的艺术》是林语堂旅美专事创作后的第一部书，也是继《吾国与吾民》之后再获成功的又一英文作品。该书于1937年在美国出版，次年便居美国畅销书排行榜榜首达52周，且接连再版四十余次，并为十余种文字所翻译。

''The Art of Living'' was Lin Yutang's first book after he had traveled to the U.S. and was another successful English work after ''My Country and My People''. It was published in the United States in 1937 and topped the American bestseller list for 52 weeks at the following year. Besides, it was reprinted more than forty times and translated into more than a dozen languages.--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:20, 26 December 2020 (UTC)Mo Ling

==Jiang Fengyi 蒋凤仪==

==Jiang Qiwei 蒋淇玮==

==Kang Haoyu 康浩宇==
1. 《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。、

Tao Te Ching is one of the greatest masterpieces in Chinese history, which has a profound impact on traditional philosophy, science, politics and religion. --[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:20, 28 December 2020 (UTC)

2.《论语》中保留了一些人们对孔子师徒的批评讽刺，有的作了辩驳，有的没有回答。

The Analects of Confucius retains some criticisms and ironies of Confucius' teachers and disciples, some of which have made refutation, while others have not.

The Analects of Confucius retains some criticism and satire of Confucius and his disciples, some of which are refuted, and some of which are not answered.--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 04:51, 28 December 2020 (UTC)

3. 慧能的禅法以定慧为本，认为觉性本有，烦恼本无。

Huineng's Zen method is based on determining wisdom, thinking that awareness is inherent, but troubles are not.--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:20, 28 December 2020 (UTC)

4. 《活着》是作家余华的代表作之一，讲述了在大时代背景下，随着内战、三反五反，大跃进，文化大革命等社会变革，徐福贵的人生和家庭不断经受着苦难，到了最后所有亲人都先后离他而去，仅剩下年老的他和一头老牛相依为命。

Living is one of Yu Hua's representative works, which tells how Xu Fugui's life and family are constantly suffering with the civil war, the three anti-five evils, the Great Leap Forward, the Cultural Revolution and other social changes. In the end, all his relatives have left him one after another, leaving only an old cow.--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:20, 28 December 2020 (UTC)

==Lei Fangyuan 雷方圆==
1.《道德经》九九八十一章，可理解为《道经》（上篇）和《德经》（下篇）两个部分，言简意赅、博大精深。大至宇宙、小至微尘，大无其外，小无其内；有修身、用人、治国。

The eighty-one chapters of the Tao Te Ching, which can be understood as two parts, the Tao Te Ching (upper part) and the De Te Ching (lower part), are concise and profound. It is as big as the universe and as small as the dust; there is no outside of the big and no inside of the small; there is the cultivation of the body, the use of people and the governance of the country.

2.《论语》是儒家经典之一，是一部以记言为主的语录体散文集，主要以语录和对话文体的形式记录了孔子及其弟子的言行，集中体现了孔子的政治、审美、道德伦理和功利等价值思想。

The Analects, one of the classics of Confucianism, is mainly a collection of essays in the form of discourses and dialogues, recording the words and deeds of Confucius and his disciples, concentrating on the political, aesthetic, moral, ethical and utilitarian values of Confucius.

3.相传，有一位名叫慧能的砍柴夫，虽然目不识丁，却开创了佛教的南禅宗派，提出“人人皆有佛性”，进而确立“顿悟成佛”之学。

According to legend, an illiterate woodsman called Huineng founded the "Sudden Enlightenment" or the Southern Chan School of Buddhism and propounded the idea that everyone possesses "the Buddha nature."

4.生活是10%的经历，和90%的态度。我们无时无刻不在书写我们的生活经历，我们可以选择生活的台词。当下，我们可以放下自我怀疑、愤怒、沮丧。当下，我们可以选择幸福。

Life is 10% what happens to you and 90% how you interpret it and put it into perspective.Right now we're writing our life stories, and we can choose how the script will read. Right now we can put behind us self-doubt, anger, frustration. Right now, we can choose happiness.--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 15:18, 27 December 2020 (UTC)

Life is 10% experience and 90% attitude. Right now we're experiencing our life, and we can choose how to live. Right now we can put behind our self-doubt, anger, frustration. Right now, we can choose happiness.--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:22, 28 December 2020 (UTC)

==Lei Kuangxi 雷旷溪==
1、丝绸之路被认为是连结亚欧大陆的古代东西方文明的交汇之路，而丝绸则是最具代表性的货物。数千年来，游牧民族或部落、商人、教徒、外交家、士兵和学术考察者沿着丝绸之路四处活动。

The Silk Road is considered to be the ancient crossroads of eastern and western civilizations linking Asia and Europe, with Silk being the most iconic cargo. For thousands of years, nomadic peoples or tribes, merchants, religious, diplomats, soldiers and academic researchers moved around along the Silk Road.

2、郑和七次奉旨率船队远航西洋，航线从西太平洋穿越印度洋，直达西亚和非洲东岸，途经30多个国家和地区。他的航行比哥伦布发现美洲大陆早87年，比达·伽马早92年，比麦哲伦早114年。在世界航海史上，他开辟了贯通太平洋西部与印度洋等大洋的直达航线。

Zheng He was ordered to lead seven voyages to the Atlantic Ocean, with routes from the western Pacific Ocean across the Indian Ocean to West Asia and the east coast of Africa, passing through more than 30 countries and regions. His voyage was 87 years before Columbus discovered the American continent, 92 years before Da Gama, and 114 years before Magellan. In the history of world navigation, he opened up a direct route through the western Pacific Ocean and the Indian Ocean and other great oceans.

3、西学书籍的翻译和著述，是西学东渐相当重要的媒介，在当时出现了大量的由教士及士大夫合著合译的书籍，但这些书籍未能受到当时一般社会的重视，也未能打入晚明已十分发达的商业出版界，因此虽西学书籍有刻印出版，但主要仍仅流通于少数有兴趣的士大夫阶层。

The translation and writing of books on Western studies was an important medium for the gradual expansion of Western studies to the east. A large number of books co-authored and translated by clergy and scholars emerged at that time, but these books were not taken seriously by the general society at that time, nor did they penetrate into the commercial publishing world, which was already well developed in the late Ming Dynasty.

4、随着军事工业的创办，洋务派认识到，强大的国防基础在于整个国家经济的发展，要求能源、钢铁等工业与之配套。同时，为了维护民族利益，也必须发展民族经济，与洋人"商战"、"争利"。于是，他们提出了求富的口号，民用工业和新式交通运输业也发展起来了。

With the founding of the military industry, the School of Westernization realized that the basis of a strong national defense lay in the development of the entire national economy, requiring energy, steel and other industries to go along with it. At the same time, in order to safeguard national interests, it was also necessary to develop the national economy and to "negotiate" and "compete for profits" with the foreigners. Thus, they put forward the slogan of seeking wealth, and the civil industry and new transportation industry were developed.--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 14:10, 26 December 2020 (UTC)Lei Kuangxi

==Li Lili 李丽丽==
1. 写于两千多年前的《道德经》是真正的精神文学经典之一。它是一个培养和平、宁静和同情的指南。
Written more than two thousand years ago, the Tao Te Ching is one of the true classics of spiritual literature. It is a guide to cultivating peace, serenity, and compassion.

The Tao Te Ching, written more than two thousand years ago, is one of the true spiritual literature classics. It is a guide to cultivate peace, tranquility and compassion.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:35, 27 December 2020 (UTC)

2.《论语》写于春秋战国时期（约公元前479年至公元前221年），被认为是儒家思想最具代表性的著作之一，至今仍对中国文化和东亚产生了重大影响。
Written during the Period of Spring and Autumn and Warring States Period (ca. 479 BC - 221 BC), the Analects are considered among the most representative works of Confucian thought, and still have a great influence on Chinese culture and East Asia.

3.慧能（638-713）也许是禅宗中最受人喜爱和尊敬的人物。他本是一个目不识丁的樵夫，却一下子获得了觉悟，成为中国禅宗的第六宗师，被誉为“顿悟派”的创始人。
Hui-neng (638–713) is perhaps the most beloved and respected figure in Zen Buddhism. An illiterate woodcutter who attained enlightenment in a flash, he became the Sixth Patriarch of Chinese Zen, and is regarded as the founder of the "Sudden Enlightenment" school.

4.生活的艺术是对现代世界令人眼花缭乱的节奏的一种讽刺、诙谐的解毒剂。
The Importance of Living is a wry, witty antidote to the dizzying pace of the modern world.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:35, 27 December 2020 (UTC)

The art of living is an ironic and witty antidote to the dazzling rhythm of the modern world.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:35, 27 December 2020 (UTC)

==Li Liqin 李丽琴==

==Liu Liu 刘柳==

1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。

As one of the greatest masterpieces in Chinese history, ''Tao Te Ching'' has a profound impact on traditional philosophy, science, politics, and religion.

Tao Te Ching, as one of the greatest masterpieces in Chinese history, has a profound impact on traditional philosophy, science, politics and religion.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:16, 25 December 2020 (UTC)

2.孔子因材施教，对于不同的对象，考虑其不同的素质、优点和缺点、进德修业的具体情况，给予不同的教诲，表现了诲人不倦的可贵精神。

Confucius taught students in accordance with their aptitude. He gave different instructions to different students, taking into account their different qualities, strengths and weaknesses, and the specific circumstances of their advancement and cultivation, showing the valuable spirit of tireless teaching.

Confucius taught students in accordance with their aptitude. For different objects, he considered their different qualities, advantages and disadvantages, and the specific situation of moral education, and gave different instructions, which showed the valuable spirit of tireless teaching.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:16, 25 December 2020 (UTC)

3.近年来，中国大多数学者都认为《坛经》的基本内容代表了慧能思想，同时其中也有后人增益的成分。

In recent years, most Chinese scholars believe that the basic content of the ''The Sutra of Huineng'' represents the thought of Huineng, while there are also some elements of later additions to it.

In recent years, most Chinese scholars believe that the basic content of Tanjing represents Huineng's thought, and it also contains the later additions.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:16, 25 December 2020 (UTC)

4.《生活的艺术》是林语堂旅美专事创作后的第一部书，也是继《吾国与吾民》之后再获成功的又一英文作品。该书于1937年在美国出版，次年便居美国畅销书排行榜榜首达52周，且接连再版四十余次，被翻译为十余种文字全球发行。

''The Importance of Living'' was the first book after Lin Yutang had traveled to the United States and was another successful work in English after ''My Country and My People''. It was published in the United States in 1937 and topped the American bestseller list for 52 weeks the following year, and was republished more than forty times and translated into more than a dozen languages for global distribution.--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 07:14, 25 December 2020 (UTC)

''The Art of Life'' is the first book written by Lin Yutang after his trip to the United States. It is also another successful English work after ''My Country and My People''. The book was published in the United States in 1937. The following year, it ranked the top of the best seller list in the United States for 52 weeks. It has been reprinted for more than 40 times and has been translated into more than 10 languages for global distribution.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:16, 25 December 2020 (UTC)

==Liu Ou 刘欧==

==Liu Yi 刘艺==
1、传统的丝绸之路，起自中国古代都城长安，经中亚国家、阿富汗、伊朗、伊拉克、叙利亚等而达地中海，以罗马为终点，全长6440公里。这条路被认为是连结亚欧大陆的古代东西方文明的交汇之路，而丝绸则是最具代表性的货物。

The traditional Silk Road, which started from Chang'an, the ancient capital of China, and reached the Mediterranean Sea via Central Asian countries, Afghanistan, Iran, and Syria, and ended in Rome, was 6,440 kilometers long. This road is considered to be the intersection of ancient eastern and western civilizations linking Asia and Europe, and silk is the most representative cargo. The road reached the Mediterranean Sea from Iraq, Syria, etc. and ended in Rome, with a total length of 6,440 kilometers. This road is considered to be the crossroads of ancient civilizations between East and West, linking Asia and Europe, and silk is the most representative cargo.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 12:58, 25 December 2020 (UTC)

The traditional Silk Road started in the ancient Chinese capital of Chang'an, and reached the Mediterranean through Central Asian countries, Afghanistan, Iran, Iraq, Syria, etc., ending in Rome, with a total length of 6,440 kilometers. This road is considered to be the intersection of the ancient Eastern and Western civilizations connecting Asia and Europe, and silk is the most representative goods.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:59, 27 December 2020 (UTC)

2、东海航线，也叫“东方海上丝路”。春秋战国时期，齐国在胶东半岛开辟了“循海岸水行”直通辽东半岛、朝鲜半岛、日本列岛直至东南亚的黄金通道。唐代，山东半岛和江浙沿海的中韩日海上贸易逐渐兴起。宋代，宁波成为中韩日海上贸易的主要港口。

The East Sea Route, also known as the "Eastern Sea Silk Road". During the Spring and Autumn Period and the Warring States Period, the State of Qi opened up a golden route on the Jiaodong Peninsula, which led to the Liaodong Peninsula, the Korean Peninsula, the Japanese islands and Southeast Asia. During the Tang Dynasty, the maritime trade between China, Korea and Japan on the Shandong Peninsula and the coast of Jiangsu and Zhejiang gradually emerged. During the Song Dynasty, Ningbo became the main port for maritime trade between China, Korea and Japan.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 12:58, 25 December 2020 (UTC)

3、东学西渐指的是一个和西学东渐互相补充的东西方文化交流过程。东学西渐有一千多年的历史，对世界文化的发展有十分深远的影响。

Eastern learning and Western learning refers to a process of cultural exchange between East and West that complements Western learning and Eastern learning. With a history of over a thousand years, East to West has had a profound impact on the development of world culture.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 12:58, 25 December 2020 (UTC)

4、洋务运动虽然在客观上刺激中国资本主义发展、并且在一定程度上抵制了外国资本主义的经济输入，但并没有使中国走上富强之路。

Although the foreign affairs movement objectively stimulated the development of Chinese capitalism and to a certain extent resisted the economic import of foreign capitalism, it did not put China on the road to wealth and power.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 12:58, 25 December 2020 (UTC)

Although the Westernization Movement objectively stimulated the development of Chinese capitalism and resisted the economic input of foreign capitalism to a certain extent, it did not make China prosperous and strong.--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 07:52, 27 December 2020 (UTC)

==Liu Yiyu 刘怡瑜==

==Lo, Minh Thao==

==Lou Cancan 娄灿灿==
1 《道德经》是中国古代哲学著作。又称《老子》，被道教作为重要经典收入道藏。共81章，分上、下篇。此刻通行本上篇言道，下篇言德。其中有不少和生活有关的处世哲理。

Tao Te Ching is an ancient Chinese philosophical work.Also known as Laozi, Taoism as an important classic into the Collection of Taoism. A total of 81 chapters, divided into the first and second. At this moment, the first text of the passage, the next text of virtue.There are a lot of life related philosophy.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 15:17, 27 December 2020 (UTC)

2 《论语》，是孔子弟子及再传弟子记录孔子及其弟子言行而编成的语录文集，成书于战国前期。全书共20篇492章，以语录体为主，叙事体为辅，较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

The Analects of Confucius is a collection of quotations compiled by Confucius and his disciples to record their words and deeds. It was written in the early period of the Warring States Period. The book consists of 20 chapters, with quotations as the main body and narration as the auxiliary body, which mainly reflects the political propositions, ethical thoughts, moral concepts and educational principles of Confucius and The Confucian school.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 15:17, 27 December 2020 (UTC)

3 慧能俗姓卢，原籍河北范阳（今北京大兴）。他的父亲贬官到了岭南新州（今广东新兴），生下了慧能。慧能年轻时父亲去世，家境贫寒，靠打柴卖柴来养活母亲。

Hui Neng was born in Fanyang, Hebei province (now Daxing, Beijing).His father moved to New South Wales in the Lingnan region and gave birth to Huineng. When Huineng was young, her father died and her family was poor, so she sold firewood to support her mother.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 15:17, 27 December 2020 (UTC)

4 林语堂早年留学美国、德国，获哈佛大学文学硕士，莱比锡大学语言学博士。回国后在清华大学、北京大学、厦门大学任教。1945年赴新加坡筹建南洋大学，任校长。曾任联合国教科文组织美术与文学主任、国际笔会副会长等职。

Lin Yutang studied in the United States and Germany in his early years. He received his MA from Harvard University and his PhD in Linguistics from the University of Leipzig.After returning to China, he taught in Tsinghua University, Peking University and Xiamen University. In 1945, he went to Singapore to establish Nanyang University and became its president.He has served as director of Fine Arts and Literature of UNESCO and vice President of the International Pen Association.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 15:17, 27 December 2020 (UTC)

==Luo Weijia 罗维嘉==

==Luo Yuqing 罗雨晴==

1.《道德经》内容涵盖哲学、伦理学、政治学、军事学等诸多学科，被后人尊奉为治国、齐家、修身、为学的宝典。它对中国的哲学、科学、政治、宗教等产生了深远的影响，体现了古代中国人的一种世界观和人生观。

Tao Te Ching covers philosophy, ethics, political science, military science and many other disciplines, and is respected as a treasure of governing the country, regulating the family, cultivating self-cultivation and learning. It has a profound influence on Chinese philosophy, science, politics and religion, and embodies a world outlook and outlook on life of ancient Chinese.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:40, 27 December 2020 (UTC)

2.《论语》内容涉及政治、教育、文学、哲学以及立身处世的道理等多方面。早在春秋后期孔子设坛讲学时期，其主体内容就已初始创成。

The content of the Analects of Confucius involves politics, education, literature, philosophy and the truth of life. As early as the Late Spring and Autumn Period when Confucius set up a lecture platform, its main content had been initially created--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:40, 27 December 2020 (UTC)

3.经文主要记载慧能的生平事迹和言教。根据“自性本清净”之说，宣扬“明心见性”“顿悟成佛”的基本思想。《坛经》的思想对禅宗发展起到了重要作用。

The text mainly records Huineng's life story and teachings. According to the theory of "self nature is pure", it advocates the basic ideas of "find one’s ture self" and "insight into Buddhism". The thought of ''Tanjing'' played an important role in the development of Zen.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:40, 27 December 2020 (UTC)

4.本书是一种私人的供状，供认我自己的思想和生活所得的经验。我不想发表客观意见，也不想创立不朽真理。我实在瞧不起自许的客观哲学。

This book is a personal confession of my own thoughts and experiences. I don't want to be objective and create immortal truth because I really despise the objective philosophy of self promise.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:40, 27 December 2020 (UTC)

==Mo Ling 莫玲==

1.“道”作为《道德经》中最抽象的概念范畴，是天地万物生成的动力源。

The way, as the most abstract concept in Tao Te Ching, is the power source for the creation of all things.

As the most abstract conceptual category in Tao Te Ching, "Tao" is the source of power for the creation of heaven and earth.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 13:21, 26 December 2020 (UTC)Xiao Shuangling

2.《论语》主要以语录和对话文体的形式记录了孔子及其弟子的言行，集中体现了孔子的政治、审美、道德伦理和功利等价值思想。

The Analects of Confucius mainly records the words and deeds of Confucius and his disciples in the form of quotations and dialogues, which embodies Confucius' political, aesthetic, moral and utilitarian values.

3.若欲修行，在家亦得，不由在寺。

If people are sincerely keen on the practice,it is no need for them to practise in the temple and they can be successful even at home.

If you want to practice, you can get it at home, so you can't help but stay at the temple.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:37, 27 December 2020 (UTC)

4.林语堂的翻译特点是通畅易懂，少用“行语”，中等文化的读者都能看懂。

The translation works of Lin Yutang are characterized by fluency and transparency since he hardly adopt jargons,so that his works can be understood by less-educated readers.--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:11, 26 December 2020 (UTC)Mo Ling

==Ngo, Thi Minh Huong==

==Ouyang Ling 欧阳玲==

==Peng Ruihong 彭锐宏==

1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。据联合国教科文组织统计，《道德经》是除了《圣经》以外被译成外国文字发布量最多的文化名著。

The Tao Te Ching is one of the greatest masterpieces in Chinese history and has had a profound impact on traditional philosophy, science, politics, and religion. According to UNESCO, the Tao Te Ching is the most translated and published cultural masterpiece in foreign languages, except for the Bible.

2.《论语》内容涉及政治、教育、文学、哲学以及立身处世的道理等多方面。早在春秋后期孔子设坛讲学时期，其主体内容就已初始创成。

The Analects covers politics, education, literature, philosophy, and the principles of living in the world. The main content of the Analects was first created as early as the late Spring and Autumn Period when Confucius set up a forum to teach.

3.禅宗六祖惠能大师的思想不仅影响了整个中国，而且传播到世界各地。西方学术界把六祖惠能大师与孔子、老子并誉为“东方三大圣人”。

The ideas of the Sixth Patriarch of Zen Buddhism, Master Huineng, have not only influenced the whole of China, but have also spread throughout the world. Western scholars regard Master Huineng as one of the "Three Great Sages of the East" along with Confucius and Laozi.

4.生命的意义经常与哲学、宗教的存在、意识（自觉）、幸福等概念交集在一起，还会涉及到其他的一些领域，如象征符号、实体论、价值、目的、道德、善与恶、自由意志（自愿）、上帝观、神的存在、灵魂、来世等。

The meaning of life is often intertwined with philosophical and religious concepts of existence, consciousness (self-awareness), and happiness, and will involve other areas such as symbolism, substantivism, value, purpose, morality, good and evil, free will (voluntariness), the concept of God, the existence of God, the soul, the afterlife, etc.

==Phyo, Su Kyi==

1-道德经，也被称为老子或老子，是中国传统文字，传统上被认为是公元前6世纪的圣人老子。文章的作者，撰写日期和编辑日期受到争议。

The Tao Te Ching, also known as Lao Tzu or Laozi, is a Chinese classic text traditionally credited to the 6th-century BC sage Laozi. The text's authorship, date of composition and date of compilation are debated.

The ''Tao Te Ching'', also known as Laozi, is a Chinese classic text traditionally credited to the 6th-century BC sage Laozi. The text's authorship, date of composition and date of compilation are debated.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:08, 27 December 2020 (UTC)

2-《论语》约写于公元前500年，传统上归功于孔子。这段文字是由他的学生们在他去世后三十到五十年的时间内写的。

The Analects, were written about 500 BC and are traditionally attributed to Confucius. The text was written by his students over a time period spanning the thirty to fifty years following his death.

''The Analects'', was written about 500 BC and was traditionally attributed to Confucius. The text was written by his disciples over a time period spanning the thirty to fifty years following his death.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:08, 27 December 2020 (UTC)

''The Analects'', was written in about 500 BC and was traditionally attributed to Confucius. The text was written by his disciples over a period of time spanning the thirty to fifty years following his death.--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:35, 27 December 2020 (UTC)

3-大建会能，又称禅宗第六祖或禅宗第六祖，是中国禅宗早期历史中的半传奇人物，但却是中心人物。根据传统，他是一个没有受过教育的外行，在听到《金刚经》后突然醒悟。

Dajian Huineng, also commonly known as the Sixth Patriarch or Sixth Ancestor of Chan, is a semi-legendary but central figure in the early history of Chinese Chan Buddhism. According to tradition he was an uneducated layman who suddenly attained awakening upon hearing the Diamond Sutra.

Dajian Huineng, also commonly known as the Sixth Patriarch or Sixth Ancestor of Zen, is a semi-legendary but central figure in the early history of Chinese Zen Buddhism. According to the tradition, he was an uneducated layman who suddenly awakened upon hearing the contents of ''Diamond Sutra''.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:08, 27 December 2020 (UTC)

4-林语堂是中国发明家，语言学家，小说家，哲学家和翻译家。他的中英文不拘一格但又优美的风格使他成为这一代人中最有影响力的作家之一，他将经典的中国文字汇编和翻译成英文在西方是畅销书。

Lin Yutang was a Chinese inventor, linguist, novelist, philosopher, and translator. His informal but polished style in both Chinese and English made him one of the most influential writers of his generation, and his compilations and translations of classic Chinese texts into English were bestsellers in the West.--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 07:07, 27 December 2020 (UTC)Phyo Su Kyi

==Pingki, Tanchangya==

==Qu Miao 瞿淼==
1、据联合国教科文组织统计，《道德经》是除了《圣经》以外被译成外国文字发布量最多的文化名著。

According to UNESCO, ''the Tao Te Ching'' is the most widely translated cultural masterpiece in foreign languages after the ''Bible''.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:50, 27 December 2020 (UTC)

2、孔子是当时社会上最博学者之一，在世时就被尊奉为“天纵之圣”“天之木铎”，更被后世统治者尊为孔圣人、至圣、至圣先师、大成至圣文宣王先师、万世师表。

Confucius was one of the most famous scholars in the society at that time. He was honored as "the sage of Heaven" and "the Wooden priest of Heaven" when he was alive. He was also honored as the sage of Confucius, the most holy, the most holy Teacher of Confucius, the most holy Master of Dacheng, the king of Wenxuan and the master of all ages by later rulers.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:50, 27 December 2020 (UTC)

3、经文主要记载慧能的生平事迹和言教。根据“自性本清净”之说，宣扬“明心见性”“顿悟成佛”的基本思想。

The sutra mainly records Huineng's life story and his teachings. According to the theory of "self-nature is pure and pure", it advocates the basic idea of "seeing nature with clear heart" and "becoming Buddha with enlightenment".--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:50, 27 December 2020 (UTC)

4、林语堂在书中谈论了庄子的淡泊，赞扬了陶渊明的闲适，诵读了《归去来兮辞》，讲解了《圣经》故事，以及中国人如何品茗，如何行酒令，如何观山，如何玩水，如何看云，如何鉴石，如何养花、蓄鸟、赏雪、听雨、吟风、弄月等等。

Lin yutang talked about in the book zhuangzi's indifferent, praised tao yuanming's leisurely, read the "I'm going home!", explained the bible stories, and how the Chinese tea, how do drinkers' wager game, how to view mountain, how to play water, how to look at the cloud, how to guide, how to grow flowers, birds, snow, rain, song of the wind, to month, and so on.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:50, 27 December 2020 (UTC)

==Rajabov, Anushervon==

1. Zhang Qian’s missions to the Western Regions led to the opening of the Silk Road.

张干对西部地区的访问导致了丝绸之路的开通。

2. They traded Chinese silk, porcelain and tea with local inhabitants in return for jewelry, spices and medicines.

他们与当地居民交换中国丝绸，瓷器和茶，以换取珠宝，香料和药品。

3. Matteo Ricci also drew many world maps, the most popular of which, “Great Universal Geographic Map”, was printed and published by Li Zhizao (1565-1630) in the 13th year of Emperor Wanli’s reign (1602).

利玛窦也绘制了许多世界地图，其中最流行的是“大通用地理地图”，由李治造（1565-1630）在万历三年（1602）出版并出版。

4. After the Second Opium War (1856-1860), Yi Xin (Prince Gong) and local officials realized that China had lagged far behind the West in weaponry and military technology, and advocated learning advanced production technology and troop training methods from the West so as to build a modern national defense.

第二次鸦片战争（1856-1860）之后，巩义王子和当地官员意识到中国在武器装备和军事技术方面远远落后于西方，并主张从西方学习先进的生产技术和部队训练方法，以便建立现代国防。--[[User:RAJABOV ANUSHERVON 10|RAJABOV ANUSHERVON 10]] ([[User talk:RAJABOV ANUSHERVON 10|talk]]) 04:51, 28 December 2020 (UTC)

==Seydou, Sagara==

==Shi Haiyao 石海瑶==
1.法律制度是治国者统治人民的工具，是统治者为了保障自身的利益与维持社会秩序建构的国家机器，所以老子极力反对这些措施与法令制度。

The legal system is the ruler's tool for ruling the people, and is the state machine constructed by the ruler to protect his own interests and maintain social order. Therefore, Laozi strongly opposed these measures and decrees.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:34, 27 December 2020 (UTC)

2.《论语》是中国读书人的基础语言，并影响着全社会的思维结构。中国文化是儒、道、佛三教的合流，但是，这三教在中国文化中的地位决不是三足鼎立的，儒家文化绝对是中国文化的主流，从汉代开始，它就是无可争议的主流意识形态。

The Analects is the basic language of Chinese scholars and influences the thinking structure of the whole society. Chinese culture is an amalgamation of Confucianism, Taoism and Buddhism. However, these three religions are by no means a triumvirate in Chinese culture; Confucianism is definitely the mainstream of Chinese culture, and it has been the undisputed dominant ideology since the Han Dynasty.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:34, 27 December 2020 (UTC)

3.在我国佛教的发展历史上，惠能可以说是影响最大的高僧。南北朝初期达摩祖师入中土，开创禅宗。

In the history of Buddhism in China, the Huineng can be said to be the most influential monk. At the beginning of the Southern and Northern Dynasties, Dharma entered China and started Zen Buddhism.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:34, 27 December 2020 (UTC)

4.《生活的艺术》一书，是汇集了许多中西思想家的思想, 再经过林语堂深思熟虑，书写自己的观念与真理的书。

''The Art of Living'' is a book that brings together the thoughts of many Chinese and Western thinkers, and then, after Lin Yutang's careful consideration, he writes his own concepts and truths.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:34, 27 December 2020 (UTC)

==Si Yu 司妤==

1.虽然丝绸之路是沿线各国共同促进经贸发展的产物，但很多人认为，中国的张骞两次通西域，开辟了中外交流的新纪元。从此，这条路线被作为“国道”踩了出来，各国使者、商人、传教士等沿着张骞开通的道路，来往络绎不绝。

The Silk Road is the product of joint economic and trade development of countries along the route, but many people think that Zhang Qian’s traveling to the West for two times launched a new era for China and foreign exchanges. Since then, this route was deemed as “international route” as envoys, merchants and missionaries came and went along the route opened by Zhang Qian.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 11:50, 27 December 2020 (UTC)

2.通过海上丝绸之路，中国还传播着民族工艺和儒道思想，对"海上丝路"沿线国家和地区以及欧洲各地产生不同程度的影响，甚至掀起了"中国热"。其中，瓷器和茶叶对世界有着很大的影响。

China spread its national craft, Confucianism and Taoism through the Maritime Silk Road, impacting countries along the route and European regions of varying degrees and even created “China fever”. Among them, porcelains and Tea have great influence upon the world.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 11:50, 27 December 2020 (UTC)

3.甲午战争以后，中国当时面临着国破家亡的命运，许多有识之士开始更积极全面地向西方学习，出现了梁启超、康有为、谭嗣同等一批思想家。他们向西方学习大量的自然科学和社会科学的知识，政治上也要求改革。

Because of the First Sino-Japanese War, the Chinese people faced the fate of losing their country and families. Thus many scholars started to learn from western countries more positively and comprehensively, and a number of thinkers emerged, such as Liang Qichao, Kang Youwei and Tan Sitong. They learned a great amount of knowledge of natural science and social science and asked political reforms.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 11:50, 27 December 2020 (UTC)

4.在洋务运动存续的35年里，文化出版事业的发展达到了一个前所未有的水平。京师同文馆、上海广方言馆以及江南制造局的译书馆，是当时翻译西方的中心。译书经历了由单纯的西方科技著作和书籍，向自然科学和社会科学，人文科学等著作并重，甚至后者略占上风的过程。

During the 35 years of The Westernization Movement, the development of culture and publishing reached an unprecedented level. The Tongwenguan in Beijing, the Guangfangyanguan in Shanghai and the Yishuguan of the Jiangnan Manufacturing Bureau were the center of translating western works. The translation of books has gone through a process from purely Western scientific and technical works and books to works on natural sciences and social sciences and humanities, with the latter even slightly prevailing.--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 11:50, 27 December 2020 (UTC)

==Tan Yuanyuan 谭媛媛==

1.汉武帝刘彻即位时，张骞已在朝廷担任名为“郎”的侍从官。据史书记载，他“为人强力，宽大信人”。即具有坚韧不拔、心胸开阔，并能以信义待人的优良品质。建元三年，即公元前138年，张骞“以郎应募，使月氏”。“郎”，是皇帝的侍从官，没有固定职务，又随时可能被选授重任。

When Emperor Wu of Han Dynasty Liu Che assumed the throne, Zhang Qian was already working at the court as a retainer named "Lang". According to historical records, he was "a strong, generous and trustworthy". In other words, he was tough, open-minded, and could treat people with faith and justice. In the third year of Jian Yuan, that is, 138 B.C., Zhang Qian was recruited to make a mission to the Moon Dynasty. The "Lang", the emperor's retainer, has no fixed position, and may be chosen at any time to reappoint.

2.有观点认为，明初时海外威胁受到重视，故有郑和下西洋之事。然而，或许郑和过于成功了，“他的海军满载荣誉胜利归来，并确认帝国没有来自海上的威胁”，因此“郑和与他的随从也可以说失去了继续远航的意义。”

It has been argued that the overseas threat was taken seriously at the beginning of the Ming Dynasty, hence Zheng He's voyage to the West. However, perhaps Zheng He was too successful, "his navy returned triumphantly laden with glory and confirmed that there was no threat to the empire from the sea", so "Zheng He and his entourage could be said to have lost the point of continuing their voyage".

3.甲午战争以后，由于中国当时面临着国破家亡的命运，许多有识之士开始更积极全面地向西方学习，出现了梁启超、康有为、谭嗣同等一批思想家。他们向西方学习大量的自然科学和社会科学的知识，政治上也要求改革。这一时期大量的西方知识传入中国，影响非常广泛。许多人以转译日本人所著的西学书籍来接受西学。进入民国时期，由于对政治的不满又进一步导致知识分子们提出全盘西化的主张，在五四时期这种思想造成了很大的影响。这一波的西学东渐，一直持续到当代而未止。

After the First Sino-Japanese War, as China was facing the fate of national ruin, many learned people began to learn more actively and comprehensively from the West, and a group of thinkers emerged, such as Liang Qichao, Kang Youwei and Tan Sitong. They learned a lot of natural and social science knowledge from the West, and also demanded reforms in politics. A great deal of Western knowledge was introduced into China during this period, and its influence was very widespread. Many people embraced Western learning by translating Western books written by the Japanese. In the Republican period, dissatisfaction with politics further led intellectuals to advocate wholesale Westernization, which had a great impact in the May Fourth period. This wave of Western learning continued into contemporary times.

4.洋务派前期创办的军事工业，经费由清政府调拨，产品分配给军队使用，管理方式是封建衙门式的。虽然这些企业采用机器生产，但本质上属于带有资本主义因素的封建官办企业。

The military industries founded by the foreign affairs faction in the early period were financed by the Qing government, and the products were allocated to the army for use, and managed in a feudal government office style. Although these enterprises adopted machine production, they were essentially feudal government-run enterprises with capitalist elements.--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:23, 25 December 2020 (UTC)

==Tang Bei 汤蓓==

==Tang Yiran 汤伊然==

==Wang Meiling 王美玲==

==Wang Xuan 王轩==

==Wu Qiong 吴琼==

==Wu Yilu 吴一露==
1. 《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。据联合国教科文组织统计，《道德经》是除了《圣经》以外被译成外国文字发布量最多的文化名著。

The Tao Te Ching is one of the greatest masterpieces in Chinese history and has had a profound impact on traditional philosophy, science, politics, and religion. According to UNESCO, the Tao Te Ching is the most translated and published cultural masterpiece into foreign languages, except for the Bible.--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 13:27, 27 December 2020 (UTC)

2. 《论语》内容涉及政治、教育、文学、哲学以及立身处世的道理等多方面。早在春秋后期孔子设坛讲学时期，其主体内容就已初始创成。

The Analects covers politics, education, literature, philosophy, and the principles of living in the world. As early as the late Spring and Autumn period, when Confucius set up a forum to teach, the main content of the Analects was already in its infancy.--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 13:27, 27 December 2020 (UTC)

3.《六祖坛经》记载惠能一生得法传法的事迹及启导门徒的言教,内容丰富,文字通俗,是研究禅宗思想渊源的重要依据。

The Sutra of Hui-neng is a richly written account of Hui-neng's life and teachings of his disciples, also working as an important basis for studying the origins of Zen’s thought.--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 13:27, 27 December 2020 (UTC)

4. 读书使人得到一种优雅和风味，这就是读书的整个目的。读书并不是要“改进心智”，若是如此，一切读书的乐趣便丧失净尽了。

4. Reading gives one a grace and flavor, and that is the whole purpose of reading. Reading is not to "improve the mind"; if it were, all the pleasure of reading would be lost.--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 13:27, 27 December 2020 (UTC)

Reading gives people an elegance and flavor, which is the whole purpose of reading.Reading is not meant to " improve the mind "; if so, all the pleasure of reading is lost.--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:37, 27 December 2020 (UTC)

==Wu Zijia 吴子佳==
1.老子说：“上善若水”-—水具有最高的善。老子以水来作比喻，突出他的“不争”哲学思想，与恶意争斗的丛林法则相区别。

1.The highest good is like water, according to Laozi. By making a comparison with water, the ancient philosopher stressed the idea of “not to strive” which stands in stark contrast with the law of the jungle marked by malicious rivalry.

2.孔子修史书，编纂《春秋》，整理古代文献，在文化的继承和发扬上有着卓越的贡献。孔子去世后，弟子们将他的言论编成了《论语》一书。孔子修史书，编纂《春秋》，整理古代文献，在文化的继承和发扬上有着卓越的贡献。孔子去世后，弟子们将他的言论编成了《论语》一书。

2.Confucius revised history books, wrote the Spring and Autumn Annals, and organized ancient texts, which contributed to the development of the Chinese culture. After his death, his students collected his sayings into a book:''the Analects of Confucius''.

3. 道可道,非常道;名可名,非常名.

3.The way that can be told of is not an unvarying names;The names that can be named are not unvarying names.

4.林语堂(1894—1976)，原名玉堂，福建省龙溪县人。现代散文家、小说家，曾留学美国、德国，获哲学博士学位。1922年回国后，在北京大学、北京女子师范大学任教。曾是鲁迅主持的《语丝》撰稿人。

4.Lin Yutang (1894 -- 1976), formerly known as Yutang, was born in Longxi County, Fujian Province.He is a modern essayist, novelist, and has studied abroad in the United States, Germany, and a doctor in philosophy.After returning to China in 1922, he taught in Peking University and Beijing Women's Normal University.He used to be a writer of Threads hosted by Lu Xun.--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 16:39, 27 December 2020 (UTC)Wu Zijia

==Xiao Shuangling 肖双玲==
1.老子认为世界上的任何事物都是相比较而存在的。美丑、善恶、有无、难易、长短都是相互依存的，有此才有彼，有是才有非，有善才有恶。表面看来，正相反对的两个方面是相互对立的，而实际上又是相互包含、相互渗透的。

1.Laozi believes that everything in the world exists by comparison. Beauty and ugliness, good and evil, existence and existence, difficulty and difficulty, length and length are interdependent. There is one and there is another, there is yes and there is no, there is good and there is evil. On the surface, the two opposite aspects are opposite, but in fact they are mutually contained and permeated.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 13:16, 26 December 2020 (UTC)Xiao Shuangling

2.《论语》既是语录体又是若干断片的篇章集合体。这些篇章的排列不一定有什么道理；就是前后两章间，也不一定有什么关联。而且这些断片的篇章绝不是一个人的手笔。

2.The Analects of Confucius is a collection of quotations and fragments. The arrangement of these chapters does not necessarily make sense; Even between the two chapters, there is not necessarily a connection. And these fragmentary passages are not the work of one man.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 13:16, 26 December 2020 (UTC)Xiao Shuangling

3.毛泽东还谈到过惠能的思想在佛教史上的地位。他说，惠能主张佛性人人皆有，创顿悟成佛之学，一方面使繁琐的佛教简易化，一方面也使从印度传入的佛教中国化。因此，他被视为禅宗的真正创始人。

3.Mao Zedong also talked about the position of Huineng's thought in the history of Buddhism. He said that Huineng advocates that everyone has the Buddha nature and creates the theory of enlightenment to become a Buddha, which, on the one hand, simplifies the tedious Buddhism and, on the other hand, makes the Buddhism introduced from India Chinese. Therefore, he is regarded as the real founder of Zen.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 13:16, 26 December 2020 (UTC)Xiao Shuangling

4.林语堂早年已立志发明“中文打字机”。当时科学严谨的汉字检索系统仍未建立起来；又由于汉字本身是符号文字而非字母文字，长期以来人们对制成中文打字机的可能性多持怀疑态度。

4.In his early years, Lin yutang aspired to invent the "Chinese typewriter". At that time, the scientific and rigorous Chinese character retrieval system had not yet been established. Because Chinese characters are symbolic characters rather than alphabetic characters, people have long been skeptical of the possibility of making Chinese typewriters.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 13:14, 26 December 2020 (UTC)Xiao Shuangling

==Xiao Ting 肖婷==
1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响。据联合国教科文组织统计，《道德经》是除了《圣经》以外被译成外国文字发布量最多的文化名著。

The Tao Te Ching is one of the greatest masterpieces in Chinese history and has had a profound impact on traditional philosophy, science, politics, and religion . According to UNESCO, the Tao Te Ching is the most popular translated and published cultural masterpiece in foreign languages, except for the Bible.

2.《论语》中的第一句话就是“学而时习之，不亦说乎？”可见，孔子狠强调学用结合、学以致用、言行相符。

The opening sentence of The Analects of Confucius says, “It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired.” From here we see that Confucius emphasized the integration of learning with application and the consistence of words and actions.

3.经文主要记载慧能的生平事迹和言教。《坛经》的思想对禅宗发展起到了重要作用。中国佛教著作被尊称为“经”的，仅此一部。

The sutra mainly records Huineng's life story and his teachings. The ideas of the Tanjing played an important role in the development of Zen Buddhism. This is the only Chinese Buddhist work that has been honored as a "sutra".

4.1939年，林语堂在美国纽约的世界笔会上发表了一篇《希特勒与魏忠贤》的演讲。他说，当今德国人有人把希特勒比为耶稣，由此他想起中国明朝有一位读书人倡议一说，称颂魏忠贤与孔夫子应当有同样的地位。

In 1939, Lin Yutang made a speech entitled “Hitler and Wei Zhongxian” at a PEN meeting held in New York City. reminded him of a Chinese scholar of the Ming Dynasty, who advocated that Wei Zhongxian, the then dictatorial chief palace eunuch, be ranked as equal of Confucius--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 12:29, 27 December 2020 (UTC)Xiao Ting

==Xie Fan 解帆==

==Xu Jia 徐佳==

1.《道德经》主要论述“道”与“德”：“道”不仅是宇宙之道、自然之道，也是个体修行即修道的方法；“德”不是通常以为的道德或德行，而是修道者所应必备的特殊的世界观、方法论以及为人处世之方法。

Tao Te Ching mainly discusses "Dao" and "De" : "Dao" is not only the way of universe and nature, but also the method of individual cultivation; "De" is not the morality or virtue as commonly thought, but the special world view, methodology and way of dealing with people that a monastic should have.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:26, 27 December 2020 (UTC)Xu Jia

2.《论语》是儒家经典之一，是一部以记言为主的语录体散文集，主要以语录和对话文体的形式记录了孔子及其弟子的言行，集中体现了孔子的政治、审美、道德伦理和功利等价值思想。

The Analects, one of the Confucian classics，is a collection of quotations and essays, which records the words and deeds of Confucius and his students. It embodies Confucius' thoughts in politics, aesthetics, moral ethics and utilitarianism.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:26, 27 December 2020 (UTC)Xu Jia

3.《坛经》的思想对禅宗发展起到了重要作用。中国佛教著作被尊称为“经”的，仅此一部。

The Sutra of Huineng, the only one Buddist work that has been honored as "sutra", contributes a lot to the development of Zen.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:26, 27 December 2020 (UTC)Xu Jia

The Sutra of Hui-neng, the only Chinese Buddist work that has been honored as "sutra", played an important role in the development of Zen Buddhism.--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 13:32, 27 December 2020 (UTC)

4.林语堂在书中谈论了庄子的淡泊，赞扬了陶渊明的闲适，诵读了《归去来辞》，还讲解了《圣经》故事，谈及中国人如何品茗，如何行酒令，如何观山，如何玩水，如何看云，如何鉴石，如何养花、蓄鸟、赏雪、听雨、吟风、弄月，等等。

In his book, Lin talked about the unworldliness of Chuang Tzu, praised the leusure of Tao Yuanming，and read one of Tao's prose named On Returning Home. He also explained the stories of the Bible, talked about how the Chinese people taste tea,play drinking games, watch mountains and waters, observe clouds and rocks, raise flowers and birds, enjoy the snow, listen to rain, and enjoy the air and the moon.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:26, 27 December 2020 (UTC)Xu Jia

In the book, Lin Yutang talks about Zhuangzi's indifference, praises Tao Yuanming's leisure, reads the song of returning home, and explains the story of the Bible. He talks about how Chinese people drink tea, how to drink, how to watch mountains, how to play with water, how to see clouds, how to learn from stones, how to raise flowers, keep birds, watch snow, listen to rain, recite wind, and play with the moon, and so on.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:34, 27 December 2020 (UTC)

==Xu Jing 许静==

==Yang Chenting 杨晨婷==

==Yang Hairong 杨海容==

==Yang Hui 阳慧==
1.丝绸之路全程，从西安经安西、喀什噶尔、撒马尔罕和塞流西亚，直至推罗，直线距离是4200英里，如果加上沿途绕弯的地方，总共约有6000英里，相当于赤道的四分之一。

The Silk Road runs from Xi'an through Anxi, Kashgar, Samarkand and Seleucia to Tyre at a straight distance of 4200 miles, or about 6000 miles, or a quarter of the equator, if combined with the curving.

2.海上丝绸之路是指古代中国与世界其他地区进行经济文化交流交往的海上通道。2000 多年前，一条以中国徐闻港、合浦港等港口为起点的海上丝绸之路成就了世界性的贸易网络。

Maritime Silk Road refers to ancient China and the rest of the world for economic and cultural exchanges of the sea channel.More than 2000 years ago, a maritime Silk Road, which started with ports such as China's Xuwen Port and Hepu Port, became a worldwide trading network.

3.随着西学大举东来，国内知识分子的大力鼓吹，使得妇女问题开始受到社会的重视。

With the western learning coming to the east in a large scale, the domestic intellectuals advocated vigorously, so that women's issues began to receive social attention.

4.自全球化进程不断加快以来，中国教育已无可避免地成为世界教育的一部分。西学的存在,对我国教育界的认识论和理论体系，带来了什么挑战和启示呢?

Since the accelerating process of globalization, China's education has inevitably become a part of the world's education.What challenges and enlightenment does the existence of western learning bring to the epistemology and theoretical system of education in China?
--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:27, 27 December 2020 (UTC)

==Yang Yue 杨悦==

==Yang Ziling 杨子泠==

==Yi Zichu 义子楚==

==You Yuting 游雨婷==
1.唐代，因皇帝与老子同姓李氏，故大力提倡道教，设置崇玄学，令生徒论习《道德经》。

In the Tang Dynasty, the emperor and Lao Zi shared the same surname, Li, so he strongly advocated Taoism, set up the worship of metaphysics, and ordered students to study Tao Te Ching and Taoist scholars.

2.《论语》较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

The Analects of Confucius shows the political propositions, ethical thoughts, moral concepts and educational principles of Confucius and The Confucian School.

3.慧能的禅法以定慧为本，认为觉性本有，烦恼本无。

Hui-neng's Zen method is based on meditation and wisdom, believing that there is awareness instead of worry.

4.林语堂先生在该书中将旷怀达观，陶情遣兴的中国人的生活方式，向西方人娓娓道出了一个可供仿效的"生活最高典型"的模式，

In this book, Mr. Lin Yutang fully conveys the life style of the Chinese people, and describes to westerners a model of "the highest model of life" that can be followed.--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 05:00, 28 December 2020 (UTC)

==Yu Ni 余妮==
1.以“道”解释宇宙万物的演变，即“道生一，一生二，二生三，三生万物”，“道”乃“夫莫之命而常自然”，因而“人法地，地法天，天法道，道法自然”。

He used "Tao" to explain the evolution of all things in the universe, that is, "Tao generates one, two, two generates three, three generates all things", "Tao" is "Fu Mo's life is always natural", so "man follows earth, earth follows heaven, heaven follows Tao, Tao follows nature".--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:32, 27 December 2020 (UTC)

2.《论语》内容涉及政治、教育、文学、哲学以及立身处世的道理等多方面。早在春秋后期孔子设坛讲学时期，其主体内容就已初始创成;孔子去世以后，他的弟子和再传弟子代代传授他的言论，并逐渐将这些口头记诵的语录言行记录下来。

The content of the Analects of Confucius involves politics, education, literature, philosophy and the truth of life. As early as the late spring and Autumn period when Confucius set up an altar to give lectures, its main content had been initially created; after Confucius died, his disciples and his disciples taught him his words from generation to generation, and gradually recorded these oral quotations, words and deeds.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:32, 27 December 2020 (UTC)

3.慧能的禅法以定慧为本，认为觉性本有，烦恼本无。直接契证觉性，便是顿悟。他说自心既不攀缘善恶，也不可沉空守寂，即须广学多闻，识自本心，达诸佛理。

Huineng's Zen is based on Dinghui. He thinks that consciousness is there and worry is not. The direct evidence of consciousness is epiphany. He said that the self mind should neither climb up to good and evil, nor sink into silence. That is to say, it is necessary to learn a lot, to know the self mind, and to reach all Buddhist principles.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:32, 27 December 2020 (UTC)

4.只有快乐的哲学，才是真正深湛的哲学；西方那些严肃的哲学理论，我想还不曾开始了解人生的真义哩。在我看来，哲学的唯一效用是叫我们对人生抱一种比一般人较轻松较快乐的态度。——林语堂《生活的艺术》

Only the philosophy of happiness is really profound philosophy; I don't think those serious western philosophical theories have begun to understand the true meaning of life. In my opinion, the only effect of philosophy is to make us have a more relaxed and happy attitude towards life than ordinary people. ——The Importance of Living by Lin Yutang--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:32, 27 December 2020 (UTC)

==Yuan Tianyi 袁天翼==

==Zeng Liang 曾良==
1.天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。
It is because every one under Heaven recognizes beauty as beauty that the idea of ugliness exists. And equally if every one recognized virtue as virtue this would merely create fresh conceptions of wickedness.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 15:46, 27 December 2020 (UTC)

2.有朋自远方来，不亦说乎？
Is it not delightful to have friends coming from distant quaters?--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 15:46, 27 December 2020 (UTC)

3.经文主要记载慧能的生平事迹和言教。《坛经》的思想对禅宗发展起到了重要作用。
The Sutra of Huineng mainly recorded life stories and teachings of Huineng. The thoughts in it played an important part in the development of Zen Buddhism.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 15:46, 27 December 2020 (UTC)

4.林语堂在书中谈论了庄子的淡泊，赞扬了陶渊明的闲适。
Ling Yutang talked about Zhuangzi’s indifference to fame and wealth, and spoke highly of Tao Yuanming’s leisure.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 15:46, 27 December 2020 (UTC)

==Zeng Xinyuan 曾心媛==

==Zhang Hui 张慧==

1.张骞出使西域,接触到西域各国的风土人情，是汉朝开始对西域各国有所了解，使汉朝与西域建立了友好关系，为后来西汉政府设置西域都护府，使西域正式归西汉政府管辖打下了基础。

Zhang Qian’s mission to the Western Regions brought in contact with the customs of the Western Regions. It was the Han dynasty that began to understand the Western Regions countries, which enabled the Han dynasty to establish friendly relations with the Western Regions. Later, the Western Han government set up the Western Regions Protectorate and made the Western Regions officially returned to the Western Han government. Jurisdiction laid the foundation.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:58, 25 December 2020 (UTC)

Zhang Qian's mission to the Western Regions brought him into contact with the customs and traditions of the countries in the Western Regions, and enabled the Han Dynasty to establish friendly relations with the Western Regions, which later laid the foundation for the Western Han government to set up the Western Regions Capital Protection Office, making the Western Regions officially under the jurisdiction of the Western Han government.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:12, 25 December 2020 (UTC)

2.海上丝绸之路自秦汉时期开通以来，一直是沟通东西方经济文化交流的重要桥梁，而东南亚地区自古就是海上丝绸之路的重要枢纽和组成部分。

Since the opening of the Maritime Silk Road during the Qin and Han Dynasties, it has always been an important bridge for the economic and cultural exchanges between the East and the West. Southeast Asia has been an important hub and part of the Maritime Silk Road since ancient times.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:58, 25 December 2020 (UTC)

Since the opening of the Maritime Silk Road during the Qin and Han dynasties, it has been an important bridge to bridge the economic and cultural exchanges between the East and the West, and the Southeast Asian region has been an important hub and part of the Maritime Silk Road since ancient times.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:12, 25 December 2020 (UTC)

3.西学东渐将西方近代各种学术上的新成果带入了中国，深深影响到各种学术的发展，而许多在传统中国不被重视甚至不存在的学科也在此影响下得到发展。

Western learning has brought various new academic achievements in modern Western modern times into China, deeply affecting the development of various academics, and many disciplines that are not valued or even existed in traditional China have also been developed under this influence.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:58, 25 December 2020 (UTC)

The gradual expansion of Western learning brought various new achievements in modern Western scholarship into China, which deeply influenced the development of various academic disciplines, and many disciplines that were not valued or even did not exist in traditional China also developed under this influence.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:12, 25 December 2020 (UTC)

4.洋务运动虽然在客观上刺激中国资本主义发展、并且在一定程度上抵制了外国资本主义的经济输入，但并没有使中国走上富强之路。

Although the Westernization Movement objectively stimulated the development of Chinese capitalism, and to a certain extent resisted the economic import of foreign capitalism, it did not make China embark on a path of prosperity.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:58, 25 December 2020 (UTC)

Although the foreign affairs movement objectively stimulated the development of Chinese capitalism and to a certain extent resisted the economic import of foreign capitalism, it did not put China on the road to wealth and power.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:12, 25 December 2020 (UTC)

==Zhang Ling 张玲==

==Zhang Peiwen 张佩闻==

==Zhang Weihong 张维虹==

==Zhang Yinliu 张银柳==
1.汉通西域，虽然起初是出于军事目的，但西域开通以后，它的影响，远远超出了军事范围。

Although Zhang Qian's mission to the Western Region was originally for military purposes, after the opening of the Western Region, its influence far exceeded the military scope.

2.海上丝绸之路，是古代中国与外国交通贸易和文化交往的海上通道，也称"海上陶瓷之路"和"海上香料之路"。

The Maritime Silk Road was a maritime passage for communication, trade and cultural exchanges between China and foreign countries in ancient times. It was also called the "Maritime Ceramic Road" and the "Maritime Spice Road".

3.徐光启毕生致力于科学技术的研究，勤奋著述，是介绍和吸收欧洲科学技术的积极推动者，为17世纪中西文化交流作出了重要贡献。

Xu Guangqi devoted his life to the research of science and technology and wrote diligently. He was an active promoter of introducing and absorbing European science and technology, and made important contributions to the cultural exchanges between China and the West in the 17th century.

4.曾国藩治军把选将作为第一要务，他说，“行军之道，择将为先。”他的选将标准是德才兼备，智勇双全，而把德放在首位。

Zeng Guofan regards the election of generals as the first priority. He said, "The wisedom to march is to choose warriors first." His selection criteria is to have both ability and political integrity, wisdom and courage, and morality is the first priority.
--[[User:Zhang Yinliu|Zhang Yinliu]] ([[User talk:Zhang Yinliu|talk]]) 04:14, 28 December 2020 (UTC)

==Zhang Yu 张瑜==
1.除了朴素的唯物主义观点，《道德经》一书中还包括大量朴素辩证法观点，如一切事物均具有正反两面。

In addition to the simple materialistic view, ''Tao Te Ching'' also includes a large number of simple dialectical views, such as all things have positive and negative sides.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:36, 25 December 2020 (UTC)

Apart from the simple materialistic views, ''Tao Te Ching'' also includes a large number of simple dialectical views, for example, every coin has two sides.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:50, 26 December 2020 (UTC)

2.《论语》较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

''The Analects'' embodies the political ideas, ethical thoughts, moral concepts and educational principles of Confucius and the Confucianism in a more concentrated manner.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:36, 25 December 2020 (UTC)

''The Analects'' embodies the political views, ethical thoughts, moral ideas and educational principles of Confucius and the Confucianism in a relatively concentrated manner.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:50, 26 December 2020 (UTC)

3.经文主要记载慧能的生平事迹和言教。《坛经》的思想对禅宗发展起到了重要作用。

The Sutra mainly records the life story and teachings of Hui-neng. ''The Sutra of Hui-neng'' played an important role in the development of Zen Buddhism.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:36, 25 December 2020 (UTC)

The Sutra mainly recorded the life story and teachings of Hui-neng. The thought in ''The Sutra of Hui-neng'' played an important role in the development of Zen Buddhism.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:50, 26 December 2020 (UTC)

4.林语堂先生在《生活的艺术》中将中国人旷怀达观、陶情遣兴的生活方式和浪漫高雅的东方情调充分传达出来。

In ''The Importance of Living'', Lin Yutang fully conveys the Chinese way of life of being open-minded and broad-minded, and the romantic and elegant oriental sentiment.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:36, 25 December 2020 (UTC)

In ''The Importance of Living'', Lin Yutang fully conveys the Chinese lifestyle of open-mindedness and broad-mindedness, and the oriental sentiment of romance and elegance.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:50, 26 December 2020 (UTC)

==Zhang Yujie 张毓婕==
1.《道德经》是中国历史上最伟大的名著之一，对传统哲学、科学、政治、宗教等产生了深刻影响.

"Tao De Jing" is one of the greatest masterpieces in Chinese history, which has had a profound impact on traditional philosophy, science, politics, religion, etc.

"Tao De Jing" is one of the greatest masterpieces in Chinese history, which has had a profound impact on traditional philosophy, science, politics and religion, etc.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:45, 27 December 2020 (UTC)

2.《论语》，是孔子弟子及再传弟子记录孔子及其弟子言行而编成的语录文集，较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

"The Analects of Confucius" is a collection of quotations compiled by Confucius and his disciples to record the words and deeds of Confucius and his disciples, which more concentratedly embodies the political views, ethics, moral concepts and educational principles of Confucius and Confucianism.

''The Analects of Confucius''is a collection of quotations compiled byConfucius' disciples and their retransmitters to record the words and deeds of Confucius and his disciples, which more concentratedly embodies the political views, ethics, moral concepts and educational principles of Confucius and Confucianism.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:45, 27 December 2020 (UTC)

3.《坛经》是禅宗的主要经典之一,主要记载慧能的生平事迹和言教.

The Tantra is one of the main Zen classics, mainly recording the life deeds and teachings of Huineng.

The ''Tantra'' is one of the main classics of Zen , mainly recording the life deeds and teachings of Huineng.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:45, 27 December 2020 (UTC)

4.林语堂的翻译特点是通畅易懂，中等文化的读者都能看懂，这也是他探索的结果。

Lin Yutang's translation features are easy to understand and can be understood by readers of intermediate culture. This is also the result of his exploration.--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:31, 27 December 2020 (UTC)

Lin Yutang's translation is characterized by its fluency and comprehensiveness, which is also the result of his exploration.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:45, 27 December 2020 (UTC)

==Zhang Yuxing 张宇星==

==Zhao Xi 赵茜==

==Zhao Xiaoyan 赵晓燕==

1.先秦时期，连接中国东西方交流的通道已经存在，丝绸正式西传始于西汉通西域，丝绸之路真正形成始于西汉张骞凿空。

The pre-Qin period, connecting China's East and West exchange channel has existed, the official western transmission of silk began in the Western Han Dynasty through the Western Regions, the Silk Road really formed from the Western Han Dynasty Zhang Qian chiseling.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 11:53, 25 December 2020 (UTC)

In the pre-Qin period, a channel connecting China's east and west already existed. The official spread of silk to the west began in the Western Han Dynasty, and the real formation of the Silk Road began when Zhang Qian's hollowed out in the Western Han Dynasty.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:01, 25 December 2020 (UTC)

2.海上丝绸之路，是古代中国与外国交通贸易和文化交往的海上通道，也称"海上陶瓷之路"和“海上香料之路”，1913年由法国的东方学家沙畹首次提及。

The Maritime Silk Road, also known as the "Maritime Route of Ceramics" and the "Maritime Route of Spices", was first mentioned by the French orientalist Chavannes in 1913, and is a maritime route for traffic, trade and cultural exchanges between ancient China and foreign countries.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 11:53, 25 December 2020 (UTC)

The Maritime Silk Road was an ancient maritime channel for communication and cultural exchanges between China and foreign countries. It was also called the "Sea Ceramic Road" and "Sea Spice Road". It was first mentioned in 1913 by the French orientalist Shawan.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:01, 25 December 2020 (UTC)

3.明代万历年间，以利玛窦为代表的西书七千部传教士来华传教，同时带来西方科技、文化等。这对中国传统思想文化有所触动。

During the Wanli period of the Ming Dynasty, the seven thousand missionaries of the Western Book, represented by Matteo Ricci, came to China to preach, and at the same time brought Western technology and culture. This has touched the traditional Chinese thought and culture.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 11:53, 25 December 2020 (UTC)

During the Wanli period of the Ming Dynasty, 7,000 missionaries represented by Matteo Ricci came to China to preach, and at the same time brought Western technology and culture. This has touched traditional Chinese thought and culture.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:01, 25 December 2020 (UTC)

4.洋务运动，又称自强运动，是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。

The Foreign Affairs Movement, also known as the Self-Strengthening Movement, was a self-help movement conducted by the Foreign Affairs faction of the late Qing Dynasty from the 1860s to the 1990s to introduce Western military equipment, machinery production and science and technology to save the Qing Dynasty.--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 11:53, 25 December 2020 (UTC)

The Westernization Movement, also known as the Self-Strengthening Movement, was a self-rescue movement carried out by the Westernization Movement from the 1860s to the late Qing Dynasty that introduced Western military equipment, machine production, and science and technology to save the Qing rule.--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:01, 25 December 2020 (UTC)

==Zhou Yiwen 周艺文==

1.老子生于春秋战国时期，当时的环境是周朝势微，各诸侯为了争夺霸主地位，战争不断。严酷的动乱与变迁，让老子目睹到民间疾苦，作为周朝的守藏史，于是他提出了治国安民的一系列主张。

Laozi was born in the Spring and Autumn Period and the Warring States Period. At that time, the Zhou Dynasty was in a weak state. As the official historian of Zhou Dynasty, Lao Zi put forward a series of propositions of governing the country and keeping the people safe.

2.作为儒家经典的《论语》，其内容博大精深，包罗万象，《论语》的思想主要有三个既各自独立又紧密相依的范畴：伦理道德范畴——仁，社会政治范畴——礼，认识方法论范畴——中庸。

As a Confucian classic, the Analects of Confucius has a broad and profound content and is all-embracing. The thoughts of the Analects of Confucius mainly consist of three independent and closely related categories: ethical and moral category -- benevolence, social and political category -- rites, and cognitive methodology category -- the doctrine of the mean.

3.慧能偈曰：
菩提本无树，明镜亦非台。
本来无一物，何处惹尘埃？

My stanza read:
There is no Bodhi-tree,
Nor there’s a mirror bright.
Since all is void in fact,
Say, where can dust alight?

4.幽默大师林语堂以人生优游者的独特视角，诠释中国人“生活的艺术”，展现出诗样人生、才情人生、幽默人生、智慧人生的别样风情。

Lin Yutang, a humorist, interprets the "art of life" of The Chinese people from the unique perspective of a good traveler in life, showing a unique style of poetic life, talented life, humorous life and intelligent life.
--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 11:29, 27 December 2020 (UTC)

==Zhou Yuanqu 周园曲==

1.《道德经》是中国古代先秦诸子分家前的一部著作，是道家哲学思想的重要来源。

1.The Tao Te Ching is a work before the division of pre-Qin scholars in ancient China, and is an important source of Taoist philosophy.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:07, 28 December 2020 (UTC)

2.《论语》以语录体为主，叙事体为辅，较为集中地体现了孔子及儒家学派的政治主张、伦理思想、道德观念及教育原则等。

2.The Analects is mainly based on the quotation style, supplemented by the narrative style, which more concentratedly reflects the political propositions, ethics, moral concepts and educational principles of Confucius and Confucianism.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:07, 28 December 2020 (UTC)

3.经文主要记载慧能的生平事迹和言教。根据“自性本清净”之说，宣扬“明心见性”“顿悟成佛”的基本思想。《坛经》的思想对禅宗发展起到了重要作用。中国佛教著作被尊称为“经”的，仅此一部。

3.The scriptures mainly record the life deeds and teachings of Huineng. According to the theory of "self-nature is pure", it promotes the basic idea of "understanding the mind and seeing the nature" and "understanding to become a Buddha". The idea of "Tan Sutra" played an important role in the development of Zen. This is the only one that is honored as the "Sutra" in Chinese Buddhist works.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:07, 28 December 2020 (UTC)

4.林语堂将中国人旷怀达观，陶情遣兴的生活方式和浪漫高雅的东方情调皆诉诸笔下，向西方人娓娓道出了一个可供仿效的完美生活方式的范本、快意人生的典型，展现出诗样人生、才情人生、幽默人生、智慧人生的别样风情。

4Lin Yutang appealed to the Chinese people's open mindedness, Tao Qingqianxing's lifestyle and romantic and elegant oriental sentiment, and he presented a model of perfect lifestyle and a model of happy life that can be imitated to Westerners. Shows the unique style of poetic life, talented life, humorous life, and wise life.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:07, 28 December 2020 (UTC).

==Zhu Meimei 祝美梅==

《道德经》与中医渊源颇深, 其中许多论点与中医理论有相通之处。

Tao Te Ching is deeply connected with Traditional Chinese medicine, and many of its arguments have something in common with Chinese medicine theories.

《论语》是儒家经典之一，是一部以记言为主的语录体散文集，主要以语录和对话文体的形式记录了孔子及其弟子的言行。

The Analects is one of the classic works of Confucianism. It is a collection of opinion records of prose writings, mainly in the form of quotations and dialogues, recording the words and deeds of Confucius and his disciples.

《坛经》是佛学中国化、大众化最为成功的典型之一。

The Sutra of Hui-neng is one of the most successful representative of sinicization and popularization of Buddhism.

其实,生活于我无意义,快乐地过好每一天最为重要。应该说,这种感受得益于林语堂的《生活的艺术》一书。
In fact, while life is meaningless, what matters to me is leading a happy life everyday. This comprehension should be credited to the The Importance of Living written by Lin Yutang. --[[User:Zhumeimei|Zhumeimei]] ([[User talk:Zhumeimei|talk]]) 02:34, 28 December 2020 (UTC)

==Zhu Xu 朱旭==
1.《道德经》不仅在中国影响深远而广泛，而且漂洋过海，传遍了世界五大洲，深受外围人的青眯，引起浓厚的学习兴趣和研究热情。他们赞誉《道德经》为“东方智慧的结晶”。当代西方流行广泛的一句话，就是老子是国际性的，目前研究老子思想已成为一种国际性的文化现象。

''The Tao Te Ching'' not only has a far-reaching influence in China, but also has spread all over the five continents of the world. They praised''the Tao te ching'' for the “crystallization of Eastern Wisdom. A popular saying in the west today is that Laozi is international, and the study of Oigo’s thought has become an international cultural phenomenon.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:12, 27 December 2020 (UTC)

''Tao Te Ching'' not only has exerted a far-reaching influence in China, but also has spread all over the five continents of the world. They praised''Tao te ching'' for the “crystallization of Eastern Wisdom. A popular saying in the west today is that Laozi is international, and the study of Laozi’s thought has become an international cultural phenomenon.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 04:09, 28 December 2020 (UTC)

2.作为儒家最经典和最受欢迎的著作，《论语》不仅是中国传统最核心的作品之一，而且是中国人伦理道德标准和行为准则的核心。《论语》中蕴含的儒家思想是中华民族的宝贵财富。自从16世纪末以来，《论语》被中西方学者源源不断地翻译，并且传播到世界各地。

As the most classical and popular works of Confucianism, ''the Analects'' is not only one of the core works of Chinese tradition, but also the core of Chinese ethical standards and codes of conduct. The Confucian thought contained in ''the Analects'' is the precious wealth of the Chinese nation. Since the end of the 16th century, ''the Analects'' has been continuously translated by Chinese and Western scholars and spread all over the world.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:12, 27 December 2020 (UTC)

3.《慧能经》不仅是研究惠能思想的重要资料,而且是具有中国特色的佛教禅宗一派的重要经典,在中国佛教思想史、哲学史上具有深远的影响。

''The Sutra of Huineng'' is not only an important material to study Huineng’s thought, but also an important classic of Zen Buddhism with Chinese characteristics. It has a far-reaching influence on the history of Chinese Buddhist thought and philosophy.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:12, 27 December 2020 (UTC)

4.《生活的艺术》是一本与你畅谈如何听风赏月的家常闲聊，又是一本关乎生活态度甚至生活智慧的严肃论文。林语堂从生活、家庭、文化、旅行、思想、宗教等方面探讨人必须学会享受生命。

''The Importance of Living'' is a book about how to feel the wind, enjoy the moon. It is also a serious essay about life attitude and even life wisdom. Lin Yutang analyzed from the aspects of life, family, culture, travel, thought, religion and so on. Then he drew a conclusion that people must learn to enjoy life.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:12, 27 December 2020 (UTC)

==Zou Xinyu 邹鑫雨==

==Zubareva, Ekaterina==

20201221 cult

2020-12-28T05:39:51Z

Peng Ruihong: /* Peng Ruihong 彭锐宏 */

==Alsied, Saffana==
1. Their king was killed and his skull turned into a drinking vessel. As a result, the Rouzhi fled and bore a constant grudge against the Xiongnu. At this time, the Han became increasingly strong, and Emperor Wu was determined to defeat the Xiongnu.--[[User:SAFFANA ALSIED 2|SAFFANA ALSIED 2]] ([[User talk:SAFFANA ALSIED 2|talk]]) 12:11, 25 December 2020 (UTC)

他们的国王被杀，他的头骨变成了饮酒器。结果，柔脂逃走了，对熊怒不断地怀恨在心。这时，汉人变得越来越强大，吴皇帝决心打败匈奴。

他们的国王被杀，他的头骨变成了饮酒器。结果，大月氏逃走了，却仍然对匈奴怀恨在心。这时，汉朝变得越来越强大，汉武帝决定攻打匈奴。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 10:52, 27 December 2020 (UTC)

2.They even carried on their ships many foreign heads of state and envoys to China. On the voyage of 1423 alone, they brought 1,200 envoys from 16 countries to China, some of whom even preferred not to go back. --[[User:SAFFANA ALSIED 2|SAFFANA ALSIED 2]] ([[User talk:SAFFANA ALSIED 2|talk]]) 12:11, 25 December 2020 (UTC)

他们甚至还搭载了许多外国国家元首和特使前往中国。仅在1423年的航行中，他们就将来自16个国家的1200名使节带到了中国，其中一些人甚至不愿回国。

3.In the second half of the 16th century, foreign missionaries from the Society of Jesus came to China. They spread religious doctrines on the one hand and introduced on the other hand works on astronomy, mathematics, physics, geography, paintings, and music to China. Meanwhile, they brought to the West Chinese Confucian and Daoist doctrines, and made contributions to cultural exchanges between China and the West.

16世纪下半叶，耶稣会的外国传教士来到中国。他们一方面传播宗教学说，另一方面向中国介绍天文学，数学，物理学，地理，绘画和音乐方面的著作。同时，他们把西方的儒道思想带到了西方，为中西文化交流做出了贡献。

16世纪下半叶，耶稣会的外国传教士来到中国。他们一方面传播宗教学说，另一方面把天文学，数学，物理学，地理，绘画和音乐方面的著作引入中国。同时，他们把中国的儒家和道家思想带到了西方，为中西文化交流做出了贡献。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 10:52, 27 December 2020 (UTC)

4.After the Second Opium War (1856-1860), Yi Xin (Prince Gong) and local officials realized that China had lagged far behind the West in weaponry and military technology, and advocated learning advanced production technology and troop training methods from the West so as to build a modern national defense. Known as the School of Westernization, these people launched a movement to learn from Western powers.

第二次鸦片战争（1856-1860）之后，巩义王子和当地官员意识到中国在武器装备和军事技术方面远远落后于西方，并主张从西方学习先进的生产技术和部队训练方法，以便建立现代国防。这些人被称为洋务派，他们发起了向西方列强学习的运动。

第二次鸦片战争（1856-1860）之后，奕䜣（恭亲王）和国内官员意识到中国在武器装备和军事技术方面远远落后于西方，因而他们主张从西方学习先进的生产技术和部队训练方法，旨在建立一支现代化的国防军队。这些人被称为洋务派，他们发起了一场向西方列强学习的运动。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 11:40, 26 December 2020 (UTC)Mo Ling

==Cao Runxin 曹润鑫==
1.传统的丝绸之路，起自中国古代都城长安，经中亚国家、阿富汗、伊朗、伊拉克、叙利亚等而达地中海，以罗马为终点，全长6440公里。

The traditional Silk Road starts in Chang'an, the ancient capital of China, and reaches the Mediterranean Sea via the Central Asian countries, Afghanistan, Iran, Iraq and Syria, ending in Rome, a total length of 6,440 kilometres.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 03:55, 28 December 2020 (UTC)

2.海上丝绸之路形成于秦汉时期，发展于三国至隋朝时期，繁荣于唐宋时期，转变于明清时期，是已知的最为古老的海上航线。

The Maritime Silk Road was formed during the Qin and Han dynasties, developed during the Three Kingdoms to the Sui dynasty, flourished during the Tang and Song dynasties, and transformed during the Ming and Qing dynasties, making it the oldest known maritime route.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 03:55, 28 December 2020 (UTC)

3.此时的西学传入，主要以传教士和一些中国人对西方科学著作的翻译为主。

The introduction of Western learning at this time was dominated by the translation of Western scientific works by missionaries and some Chinese.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 03:55, 28 December 2020 (UTC)

4.当时时期主要特点就是整体化和近代化。近代化就是资本主义代替封建专制，这是历史的必然。这也是洋务运动试图走近代化的道理，在世界整体化的趋势下，中国比较被动的卷入。

The main characteristic of the period was holism and modernisation. Modernisation is the replacement of feudal autocracy by capitalism, which is a historical necessity. This was also the rationale behind the attempts of the Westernization Movement to modernise, with China being more passively involved in the trend towards the globalisation of the world as a whole.--[[User:Cao Runxin|Cao Runxin]] ([[User talk:Cao Runxin|talk]]) 04:01, 28 December 2020 (UTC)

==Chen Han 陈涵==

1.汉政府在西域设置常驻官员，派士卒屯田，设校尉统领保护，使汉族同新疆少数民族交往更加密切。汉朝在西域设立西域都护府为标志，丝绸之路进入繁荣时代。

The government of the Han Dynasty set up permanent officials in the Western Regions, dispatched soldiers to garrison the fields, and assigned a captain to lead the protection, so that the Han people had closer exchanges with ethnic minorities in Xinjiang. Marked by the establishment of Protectorate of the Western Regions by the Han Dynasty, the Silk Road entered the era of prosperity. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 25 December 2020 (UTC)

2.三国时代，魏、蜀、吴均有丝绸生产，而吴雄踞江东，汉末三国正处在海上丝绸之路从陆地转向海洋的承前启后与最终形成的关键时期。

During the Three Kingdoms Period, the states of Wei, Shu and Wu all produced silk. And Wu stood firmly on the east bank of the Yangtze River. In the late Han Dynasty, the three states were at a crucial period when the Maritime Silk Road shifted from the land to the sea and eventually took shape. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 25 December 2020 (UTC)

3.澳门由于在明嘉靖年间由朝廷让与葡萄牙人，因此在明末清初的西学东渐中，西方传教士常以澳门为中继站，而一些学术思想亦经由此逐渐传入中国内地，而许多与西人打交道的中国人亦在澳门及广州等地学习西方语言及文化。

Since Macau was ceded to the Portuguese by the imperial court during the years of Jaijing in the Ming Dynasty, Western missionaries often regarded it as a transition for eastward spreading of Western learning during the late Ming and early Qing dynasties, and some academic ideas were gradually introduced to the Chinese mainland, while many Chinese who had dealings with Westerners also learned Western languages and cultures in Macau and Guangzhou. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 25 December 2020 (UTC)

4.洋务派后期创办的民用工业，投资大多采取官督商办和官商合办形式，产品主要作为商品投放市场，管理上采取劳动雇佣制，所以其本质上属于带有封建因素的资本主义性质的企业。

The civil industry founded by Westernization Group in the late period of the Movement was funded mostly by taking the government-supervised and merchant-managed form and the government-merchant cooperation. Its products were mainly put on the market as commodities and its management adopted the labor-employment system, so that it belongs to capitalist enterprises in essence featuring feudalism. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 25 December 2020 (UTC)

==Chen Jingjing 陈静静==

1.丝绸之路不仅是古代亚欧互通有无的商贸大道，还是促进亚欧各国和中国的友好往来，沟通东西方文化的友谊之路。

The Silk Road is a commercial avenue for exchanges between Asia and Europe in ancient times as well as a road of frienndship that promotes friendly exchanges between Asian and European countries and China.

The Silk Road is not only a commercial avenue for exchanges of needed goods between ancient Asia and Europe, but also a road of friendship that promotes friendly communications, and cultural exchanges between China and European countries.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:56, 27 December 2020 (UTC)

2.在群星璀璨的中华英杰中，郑和不但以先于西方人航海，胜于西方人的航海技术受到国际社会的关注，而且以其所代表的一种文化精神得到人们的关注。

Among the distinguished Chinese heroes, Zheng He not only got the attention for his sailing sills which precended and surpassed Westerns, but also attracted people's attention with the cultural spirit he represented.

Among the distinguished Chinese heroes, Zheng He received international concerns not only because of his navigation skills which surpassed the Westerners, but also for a cultural spirit he represented.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:56, 27 December 2020 (UTC)

3.西学东渐意味着以西方之学术，灌输于中国，使中国日趋于文明富强之境。

The eastwars spread of western learning means instilling in China with Weastern academics so as to make China more civilized and prosperous.

The Eastward Spread of Western Learning means to instill western academics into China so as to make it more civilized and prosperous.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:56, 27 December 2020 (UTC)

4.处于传统国家和农业文明体系下的中国在面对经过资产阶级革命后的现代国家和工业文明的英国的挑战时显得不堪一击。

Under the traditional agricultural civilization system, China was such vulnerable to the challenges from England, which was already a modern and highly industrilized country after the bourgeois revolution. --[[User:Chen Jingjing|Chen Jingjing]] ([[User talk:Chen Jingjing|talk]]) 12:15, 27 December 2020 (UTC)Chen Jingjing

Under the traditional agricultural system, China was too vulnerable to face challenges from the British, which was already a modern and highly industrialized country after the bourgeois revolution.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:56, 27 December 2020 (UTC)

==Dashkin, Gennadii==

1.In 119 BC, Zhang Qian set off on his second journey to the Western Regions.

公元前119年，张谦出发了他的第二次西域之旅--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:22, 27 December 2020 (UTC)

2.While Zheng's fleet showed off Chinese might and naval prowess, orthodox Chinese histories depict him as never engaging in gunboat diplomacy, rather developing friendships with foreign leaders.

郑的舰队展示了中国的威力和海军实力，而正统的中国历史则将他描绘为从未从事炮舰外交，而是与外国领导人发展友谊。--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:22, 27 December 2020 (UTC)

3.The eastward transmission of Western learning refers to the transmission of Western cultures in China in the mid-1800s.

西方学习向东传播是指1800年代中期西方文化在中国的传播--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:22, 27 December 2020 (UTC)

4.China has always been a planned economy where the government played a big role in deciding how the country should be controlled.

中国一直是计划经济国家，政府在决定如何控制国家方面发挥着重要作用。--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 15:22, 27 December 2020 (UTC)

==Chen Yongxiang 陈永相==

==Ding Daifeng 丁代凤==

1.丝绸之路沿途的大批历史文物、引人入胜的自然风景以及富有情趣的地方文化，使这一长途远游成了世界上最精彩的旅游项目之一。

A wealth of historical relics, fascinating scenery and interesting local cultures along the Silk Road make this long trip one of the world’s most exciting tourist attractions.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:53, 26 December 2020 (UTC)

A vast batch of historical relics, fascinating scenery and interesting local cultures along the Silk Road enable this long trip to be one of the world’s most exciting tourist attractions.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 11:54, 27 December 2020 (UTC)

2.作为一个具有野心的拥有回族血统的穆斯林太监、一个典型的游离于儒家学者精英体制之外的人，郑和在1405到1433年间七下西洋，其中六次都在永乐帝的支持下进行。

An ambitious Muslim eunuch of Hui descent, a quintessential outsider in the establishment of Confucian scholar elites, Zheng He led seven expeditions from 1405 to 1433 with six of them under the auspices of Yongle.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:53, 26 December 2020 (UTC)

As an ambitious Muslim eunuch of Hui descent and a quintessential outsider in the establishment of Confucian scholar elites, Zheng He led seven expeditions from 1405 to 1433, with six expeditions under the auspices of Yongle.--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:26, 26 December 2020 (UTC)

3.从19世纪下半叶到20世纪初,伴随着“西学东渐”的进程,西方妇女生活现状、人权思想及女权理论渐次传入中国,引起了中国思想界的关注。

From the second half of 19th century to the beginning of 20th century, with the progress of the eastward spread of western learning, western women's living situations, thoughts of human rights and feminist theories were gradually introduced into China and attracted the attention of the Chinese ideological circle.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:53, 26 December 2020 (UTC)

4.在具有现代性思维的汉家学者的引导下，人们学习了西方的科学和语言，一些大城市开设了特殊的学校，军械库、工厂和船坞也参照西方的模型得到了建造。

Under the direction of modern-thinking Han officials, western science and languages were studied, special schools were opened in the larger cities, and arsenals, factories, and shipyards were established according to western models.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 13:53, 26 December 2020 (UTC)

Under the guidance of the Han scholars with modern thinking, people learned the science and language of the west opened special schools in some big cities. Armouries, factories and docks were also built with reference to Western models.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 11:54, 27 December 2020 (UTC)

==Gan Fengyu 甘奉玉==
1.张骞被誉为伟大的外交家、探险家，是“第一个睁开眼睛看世界的中国人”、“丝绸之路的开拓者”、“东方的哥伦布”。

Zhang Qian, rated as a great diplomat and explorer, is "the first Chinese to open his eyes to see the world "," the pioneer of the Silk Road" and "Columbus of the East ". --[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 14:51, 26 December 2020 (UTC)

2.郑和下西洋，是15世纪初叶世界航海史上的空前壮举，对中外经济、文化交往起到了积极作用。

Zheng He's voyage to the West was an unprecedented feat in the history of world navigation in the early 15th century and played a positive role in economic and cultural exchanges between China and foreign countries.--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 14:51, 26 December 2020 (UTC)

3.西学东渐，是指从明朝后期到近代的西方学术思想向中国传播的历史过程。

The Eastward World Spread of Western Learning refers to the historical process of spreading western academic thought to China from the late Ming Dynasty to modern times. --[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 14:51, 26 December 2020 (UTC)

The Eastward World Spread of Western learning refers to the historical process from the late Ming Dynasty to modern times when western academic thoughts spread to China.--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:08, 27 December 2020 (UTC)

4.洋务运动，又称自强运动。是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。

Westernization Movement, also known as self-strengthening movement. It is a self-help movement that introduced western military equipment, machine production and science and technology to save the rule of Qing Dynasty from 1860s to 1990s by Westernization School. --[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 14:51, 26 December 2020 (UTC)

==Gao Mingzhu 高明珠==
1、张骞出使西域这一历史事件具有特殊的历史意义。张骞对开辟从中国通往西域的丝绸之路有卓越贡献，至今举世称道。

Zhang Qian’s westward travel is of historic and special significance in Chinese history. Zhang Qian made excellent contributions to the opening of the Silk Road from China to “The Western Regions”, which is even praised by today’s world.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:04, 27 December 2020 (UTC)

2、陆路是中西往来的最古老的通道，其主要工具是马和骆驼。但牲畜负载有限，费用巨大。此外沿途自然条件艰险，安全没有保障。所以当航海技术发展起来以后，海路在中西交通中所起的作用越来越重要。

Land route is the oldest access between China and“The Western Regions” and the major transportation tools were horses and camels. However, the load of those livestock was limited and cost much. Besides, the natural environment along the land route was hard and dangerous, making travelers lost security assurance.Therefore, with the development of seamanship, sea route began to play an increasingly important role in the communications between China and “The Western Regions”. --[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:04, 27 December 2020 (UTC)

3、明万历年间，随着耶稣会传教士的到来，对中国的学术思想有所触动。传教士在传播基督教的教义同时，也传入大量科学技术。当时中国一些士大夫及皇帝接受了科学技术上的知识，但是在思想上基本没有受到影响。

During Wanli period of Ming Dynasty, as the coming of Jesuit missionaries in China, Chinese academic thought was slightly effected by western thought. At the same time of the spreading of Christian doctrines by those missionaries, a large amount of science and technology was introduced into China. Back then, Chinese emperor and some officials accepted knowledge of western science and technology,but their thought didn’t be influenced by the knowledge.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:04, 27 December 2020 (UTC)

4、洋务运动进行30多年虽然没有使中国富强起来，但洋务运动引进了西方先进的科学技术，使中国出现了第一批近代企业，在客观上为中国民族资本主义的产生和发展起到了促进作用。

The westernization movement which lasted for over 30 years did not make China become richer or stronger, but it introduced the advanced western science and technology which stimulated the emergence of the first modern enterprises, objectively promoting the emergence and development of Chinese national capitalism. --[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:04, 27 December 2020 (UTC)

==Grosheva, Anna==

1. To Zhang's surprise, satisfied with their life, the Da Yuezhi people refused to make an alliance against the Huns.

令张某惊讶的是，大月之人对自己的生活感到满意，拒绝与匈奴结盟。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:27, 27 December 2020 (UTC)

2. He is thought to have become interested in Buddhist teachings later in life and died in India.

人们认为他晚年对佛教教义感兴趣，并在印度去世。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:27, 27 December 2020 (UTC)

3. This study analyzes four stages of the development of modern sports in Shanghai: germination, growth, thriving, and depression.

这项研究分析了上海现代体育发展的四个阶段：发芽，成长，繁荣和沮丧。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:27, 27 December 2020 (UTC)

4. By the time the Europeans launched an intensive drive to incorporate China at the beginning of the 1840s, the capitalist world economy was already completing the incorporation of other major new zones.

到1840年代初欧洲人开始大力整合中国时，资本主义世界经济已经在完成其他主要新地区的整合。--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:27, 27 December 2020 (UTC)

==Gu Dongfang 顾东方==

==Guan Qinqing 管钦清==

1.丝绸之路是我国古代一条连接中国和欧亚大陆的交通线路，由于这条商路以丝绸贸易为主，故称为“丝绸之路”。

The Silk Road is a traffic route in the ancienttimes connecting China and Eurasia. This trade route focuses on the trade of silk, hencethe name "theSilk Road".

2.“丝绸之路”是指起始于古代中国，连接亚洲、非洲和欧洲的古代路上商业贸易路线。狭义上讲指陆上丝绸之路。广义上讲分为陆上丝绸之路和海上丝绸之路。“陆上丝绸之路”形成于于公元前2世纪与公元1世纪间，直至16世纪仍保留使用，以西汉时期长安为起点(东汉时为洛阳)，经河西走廊到敦煌。“海上丝绸之路”形成于秦汉时期。

The "Silk Road" refers to the ancient commercial trade routes starting from China and connecting Asia,Africa and Europe.In a broad sense,it is divided intothe silk road on the land and silk road on the sea.The "land silk road"opened between the 2nd century BC and the 1st century AD and remained in use until the 16th century.It started from Chang'an in the Western Han Dynasty(or Luoyang in the Eastern Han Dynasty)to Dunhuang via the Gansu Corridor. The "silk road on the sea" formed in the Qin and Han Dynasty.

3.在西学东渐大潮中兴起的近代报刊改变了传统的审美机制，使美学从内容到形式都发生了根本性的变化，从而促成了中国美学的现代转型。

The rising modern press deeplytransformed the traditional aesthetic mechanism from thecontent to the form. Then themodern press has facilitated the modern reforms of Chinese esthetics.

4.洋务运动是部分先进的中国人探索中国近代化的过程。太平天国运动加速了中国近代历史的进程，推动了洋务运动的勃兴。

Westernization Movement is the process in which some Chinese with advanced knowledge explore how to modernize China.The Taiping movement accelerated the progress of
China's modernhistory andpromoted the Westernization movement.--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 02:18, 28 December 2020 (UTC)

==Gui Yizhi 桂一枝==
1.尽管此次出使西域的主要目的并未完成，但是张骞充分了解了西域各地的风土人情，第一次给中国皇帝带回一了关于印度、中东以及欧洲诸国的消息。

Although the main objective of his expedition was not achieved，he documented the cultures and lifestyles of the peoples of the Western Regions，and for the first time，the Chinese emperor was informed about India，the Middle East and even some European countries.

2.郑和是中国明朝的宦官，也是一位航海探险家，他率领着满载瓷器的船队抵达了非洲和阿拉伯半岛，把长颈鹿带回了中国，同时也在东南亚航道的沿岸修建了城寨。

When Zheng He, the seafaring eunuch explorer of the Chinese Ming dynastic court, guided boats packed with porcelain to Africa and the Arabian Peninsula, he brought giraffes back to China and founded stockades along the shipping lanes of Southeast Asia.

3.“东学西渐”为欧洲启蒙运动送去了灵感，“西学东渐”也对中国和东方国家的文明产生了积极影响。

The introduction of the Chinese culture created inspiration for the Enlightenment in Europe, the Eastward spread of Western learning impacted positively on the Chinese and other Oriental civilizations.

4.在具有现代性思维的汉家学者的引导下，人们学习了西方的科学和语言，一些大城市开设了特殊的学校，军械库、工厂和船坞也参照西方的模型得到了建造。

Under the direction of modern-thinking Han officials, Western science and languages were studied, special schools were opened in the larger cities, and arsenals, factories, and shipyards were established according to Western models.--[[User:Gui Yizhi|Gui Yizhi]] ([[User talk:Gui Yizhi|talk]]) 04:57, 28 December 2020 (UTC)

==Guirou, Barthelemy==

1. The Silk Road was an ancient network of trade routes, formally established during the Han Dynasty of China, which linked the regions of the ancient world in commerce between 130 BCE-1453 CE.

丝绸之路是一条古老的贸易路线网，在中国汉朝期间正式建立，它连接了公元前130年至1453年之间的古代世界贸易地区。

2. The maritime Silk Road was a conduit for trade and cultural exchange between China's south-eastern coastal areas and foreign countries. There were two major routes: the East China Sea Silk Route and the South China Sea Silk Route .

海上丝绸之路是中国东南沿海地区与外国之间进行贸易和文化交流的渠道。有两条主要路线：东中国海丝绸之路和南中国海丝绸之路。

3. The Westernization Movement, also called the Self-Strengthening Movement, was championed by some Qing government officials from the early 1860s to the middle 1890s. Its aim was to introduce Western technology and modern industrial equipment. This nationwide movement failed because its advocates were unwilling to disturb the status quo of the ruling class. The Sino-Japanese War, which began in 1804 and ended with the annihilation of China’s Beiyang Fleet, exposed the utter failure of the three-decade-long Westernization Movement. As a result, reform-minded Chinese had to seek new ways to save the nation.

自1860年代初至1890年代中期，一些清政府官员就发起了洋务运动，也被称为自强运动。其目的是引进西方技术和现代工业设备。这项全国性运动失败了，因为其拥护者不愿打扰统治阶级的现状。抗日战争始于1804年，结束于北洋舰队的歼灭。这场长达3年之久的洋务运动彻底失败了。结果，具有改革意识的中国人不得不寻求新的方法来拯救国家。--[[User:GUIROU BARTHELEMY|GUIROU BARTHELEMY]] ([[User talk:GUIROU BARTHELEMY|talk]]) 14:17, 27 December 2020 (UTC)

==Guo Lu 郭露==

1. 丝绸之路是古代横贯亚欧的通道。其起点一般认为是长安（今西安），其实它随朝代更替政治中心转移而变化。长安（今西安）、洛阳、平城（今大同）、汴梁（今开封）、北京曾先后为丝路起点。

The Silk Road is an ancient across of asia-europe. Its starting point is usually ascribed to Changan (now xian), actually the starting point is changed according to the changed political center. Changan (now Xian), Luoyang, Pingcheng (now Datong), Bianliang (today Kaifeng), and Beijing has been the starting point of the Silk Road.

The Silk Road was an ancient crossing between Asia and Europe. Its starting point is generally considered to be Chang'an (present-day Xi'an). In fact, it changes with the change of the political center of dynasties. Chang'an (present-day Xi'an), Luoyang, Pingcheng (present-day Datong), Wei Liang (now Kaifeng), Beijing has been the starting point of silk road.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:09, 27 December 2020 (UTC)

2. 海上丝绸之路较之陆上，有共性，也有特性；有优势和潜力，也有难度和挑战。要推进21世纪海上丝绸之路建设，要在对接合作上下功夫。

Compared with the Silk Road, the Maritime Silk Road shares similarities but also has its unique characters. It has its own set of advantages, potentials, as well as difficulties and challenges. Going forward, I believe the success of the Maritime Silk Road of the 21st Century would require effective efforts to coordinate our cooperation.

Compared with the Silk Road, the Maritime Silk Road shares similarities but also has its unique characteristics. It has its own set of advantages, potentials, as well as difficulties and challenges. Going forward, the success of the Maritime Silk Road of the 21st Century would require effective efforts to coordinate cooperation.--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:14, 25 December 2020 (UTC)

3. 在西学东渐大潮中兴起的近代报刊改变了传统的审美机制，使美学从内容到形式都发生了根本性的变化，从而促成了中国美学的现代转型。

The rising modern press during the period of the Eastward Spread of Western Learning deeply transformed the traditional aesthetic mechanism from the content to the form. Then the modern press has facilitated the modern reforms of Chinese esthetics.

4. 这场运动由士大夫们领导，比如李鸿章（1823——1901）和左宗棠（1812——1885），他们曾在太平起义中与政府军作战。1861到1894年间，现在成为大臣们的这些人负责建立了现代的机构，发展基础工业、通信和交通业并是军队现代化。

The movement was championed by scholar-generals like Li Hongzhang (1823—1901) and Zuo Zongtang (1812—1885), who had fought with the government forces in the Taiping Rebellion. From 1861 to 1894, leaders such as these, now turned scholar-administrators, were responsible for establishing modem institutions, developing basic industries, communications, and transportation, and modernizing the military.
--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:01, 24 December 2020 (UTC)

==Ha, Thi Thu Hang==

1. In 139 BC, Zhang Qian traveled westward through the Xiongnu territory. He was captured and detained for over 10 years, yet he and his party escaped at last and resumed their journey toward the Darouzhi.

公元前139年，张潜西行穿越匈奴领土。他被捕并被拘留了十多年，但他和他的同伙终于逃脱了，恢复了前往大柔芝的旅程。

2. The Darouzhi had settled down in the rich and fertile Am River Valley, and their king had no wish to avenge his father’s death by attacking the Xiongnu.

达柔治人定居在肥沃的安姆河谷，他们的国王不希望通过袭击匈奴来为他的父亲报仇。

3. During the reign of Emperor Wu, Han sailboats succeeded in opening up a route to the Indian Ocean via the South China Sea, and conducted regular trade with coastal countries.

吴帝统治期间，汉帆船成功地开辟了一条经由南中国海通往印度洋的航线，并与沿海国家进行了定期贸易。--[[User:HATHITHUHANG2|HATHITHUHANG2]] ([[User talk:HATHITHUHANG2|talk]]) 05:19, 28 December 2020 (UTC)

==He Changqi 何长琦==

==Hu Baihui 胡百辉==

==Hu Jin 胡瑾==

==Jiang Fengyi 蒋凤仪==

==Jiang Qiwei 蒋淇玮==
1.张骞（前164年-前114年），字子文，西汉外交家、探险家，是“丝绸之路的开拓者”“东方的哥伦布”。前139年，张骞奉汉武帝之命，出使西域，打通了汉朝通往西域的道路，即赫赫有名的丝绸之路，促进了东西方文明的交流。汉武帝以军功封其为博望侯。史学家司马迁高度称赞了其出使西域。

Zhang Qian( B.C. 164- B.C. 114), whose style name is Ziwen, was the diplomat and explorer in Western Han dynasty. He was called as the pioneer of the Silk Road and the Columbus of the East. In B.C. 139, at the command of Emperor Wu of Western Han dynasty, Zhang Qian visited Western Regions and carved out a way, advancing the communication between the Eastern and Western civilization. Therefore, Emperor Wu of the Han dynasty granted him the title of Marquis Bowang with military merit. And Historian Sima Qian highly praised his work.--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:12, 25 December 2020 (UTC)

2.海上丝绸之路是古代中国与外国交通贸易和文化交往的海上通道，分为东海航线和南海航线两条线路，主要以南海为中心。海上丝路萌芽于商周，发展于春秋战国，形成于秦汉，兴于唐宋，转变于明清，是已知最为古老的海上航线。海上丝绸之路途经100多个国家和地区，是中国与外国贸易往来和文化交流的海上大通道，推动了沿线各国的共同发展。

The Maritime Silk Road was a maritime route for traffic, trade and cultural exchanges between ancient China and foreign countries. It was divided into two routes, the East China Sea route and the South China Sea route, with the South China Sea as the center. The Maritime Silk Road originated in the Shang and Zhou dynasties, developed in the Spring and Autumn and Warring States periods, formed in the Qin and Han dynasties, flourished in the Tang and Song dynasties, and transformed in the Ming and Qing dynasties. And it is the oldest known maritime route. The Maritime Silk Road, passing through more than 100 countries and regions, is a major maritime corridor for trade and cultural exchanges between China and foreign countries and has promoted the common development of countries along the route.--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:12, 25 December 2020 (UTC)

The Maritime Silk Road was a maritime passage for communication and cultural exchanges between China and foreign countries in ancient times. Divided into two routes, the East China Sea and the South China Sea, with the South China Sea as the center. The Maritime Silk Road sprouted in the Shang and Zhou Dynasties, developed in the Spring and Autumn Period and Warring States Period, formed in the Qin and Han Dynasties, prospered in the Tang and Song Dynasties, and transformed in the Ming and Qing Dynasties. It is the oldest known maritime route. The Maritime Silk Road passes through more than 100 countries and regions. It is a major maritime channel for trade and cultural exchanges between China and foreign countries, and promotes the common development of countries along the route.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:40, 27 December 2020 (UTC)

3.西学东渐是指近代西方学术思想向中国传播的历史过程，通常而言是指在明末清初以及晚清民初两个时期之中，欧洲及美国等地学术思想的传入。

The Eastward Spread of Western Learning refers to the historical process of the spread of western academic ideas to China in modern times. Generally speaking, it is the introduction of academic ideas from Europe and America in the late Ming and early Qing dynasties and the early Ming and Early Ming Dynasties.--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:12, 25 December 2020 (UTC)

4.洋务运动是19世纪60到90年代晚清洋务派进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。前期，洋务派以“自强”为旗号，创办了一批近代军事工业。后期，以“求富”为旗号，兴办了一批民用工业。甲午中日战争中，北洋海军全军覆没，洋务运动宣告破产。洋务运动虽然没有使中国富强起来，但期间引进了西方先进的科学技术，客观上促进了民族资本主义的产生和发展。

The Westernization Movement was a self-help movement carried out by the Westernization Group of the Qing Dynasty from the 1960s to the late 1990s, which introduced western military equipment, machine production and science and technology to save the Qing dynasty. In the early stage, the Westernization Movement established a number of modern military industries under the banner of "self-improvement". In the later period, under the banner of "seeking wealth", lots of civil industries were set up. In the Sino-Japanese War of 1894-1895, the entire Beiyang Navy was wiped out, and the Westernization Movement was bankrupt. Although Westernization Movement did not make China rich and powerful, it drew in advanced science and technology from the West, which objectively promoted the emergence and development of national capitalism.--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:12, 25 December 2020 (UTC)

==Kang Haoyu 康浩宇==

==Lei Fangyuan 雷方圆==
1.人们通常讲"丝绸之路"的开端,都是从汉代张骞通西域开始,他的"凿空"事业居功至伟,标志着"丝绸之路"的正式开通。

People usually talk about the beginning of the "Silk Road", are from the Han Dynasty, Zhang Qian through the Western Regions began, his "chiseling" business is a great credit, marking the official opening of the "Silk Road".

2.在15世纪的明朝永乐时期,郑和七下西洋,将先进的中华物质文化、精神文化和政教文化远播海外,谱写了人类航海史上的新篇章,稳定了当时的东南亚国际秩序,开辟了中国—印度洋航路,将古代海上丝绸之路推向鼎盛。

In the 15th century, during the Yongle period of the Ming Dynasty, Zheng He made seven trips to the West, spreading advanced Chinese material, spiritual, political and religious culture overseas, writing a new chapter in the history of human navigation, stabilizing the international order in Southeast Asia at that time, opening up the China-Indian Ocean route, and bringing the ancient Maritime Silk Road to its heyday.

During the Yongle period of the Ming Dynasty in the 15th century, Zheng He made seven voyages to the West, spreading advanced Chinese material culture, spiritual culture, and political and religious culture abroad, writing a new chapter in the history of human navigation, stabilizing the international order of Southeast Asia at that time, and opening up The China-Indian Ocean Route pushed the ancient Maritime Silk Road to its peak.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:50, 27 December 2020 (UTC)

3.近代的西学东渐,对中国社会产生了广泛而深远的影响,改变了中国人对外部世界的认识。几乎所有的西学门类,以及各种各样的思潮、学说、观念都先后传入中国,在新与旧、古与今、中与外的碰撞中,中国的各种学术得到了极大的开拓和发展。

The Western learning in modern times had a wide and far-reaching impact on Chinese society and changed the Chinese people's understanding of the outside world. Almost all the Western disciplines, as well as all kinds of ideas, doctrines and concepts, were introduced to China one after another, and in the collision between the old and the new, the ancient and the modern, and the Chinese and the foreign, Chinese scholarship was greatly developed.

The spread of western learning in modern times has had a broad and far-reaching impact on Chinese society, and changed the Chinese people's understanding of the outside world. Almost all Western learning disciplines, as well as various ideological trends, doctrines, and concepts have been introduced to China. In the collision of new and old, ancient and modern, and China and foreign countries, various academic studies in China have been greatly developed. And development.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:50, 27 December 2020 (UTC)

4.洋务运动是我国近代教育史的开端,可以说,它不仅是对我国传统教育的一次重要变革,更是我国现代教育制度萌芽的一个重要时期。
The westernization movement is the beginning of China's modern education history, it can be said that it is not only an important change to China's traditional education, but also an important period for the sprouting of China's modern education system.--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:17, 27 December 2020 (UTC)

The Westernization Movement is the beginning of modern education history in our country. It can be said that it is not only an important change to our traditional education, but also an important period of the germination of our modern education system.--[[User:Gennadii Dashkin|Gennadii Dashkin]] ([[User talk:Gennadii Dashkin|talk]]) 17:50, 27 December 2020 (UTC)

==Lei Kuangxi 雷旷溪==

==Li Lili 李丽丽==
1.1417年，永乐皇帝下令郑和将使节送回国内。郑和和他的舰队再次回到海上启航，进行他的第五次远征（1417-1419）。他在许多相同的地方停留，包括爪哇岛、苏门答腊岛，还为他遇到的不同的统治者带来了信件和财富。

By 1417, the Yongle Emperor ordered Zheng He to return the envoys home. Once more back on the seas, Zheng He and his large fleet set sail for his fifth expedition (1417-1419). He stopped in many of the same places, including Java, Sumatra, and also brought letters and riches to the different rulers Zheng He met.

In 1417, Emperor Yongle ordered Zheng He to send the envoys back home. Zheng He and his fleet returned to sea again to set sail on his fifth expedition (1417-1419). He stopped at many of the same places, including Java and Sumatra, and also brought letters and wealth to the different rulers he met. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:29, 25 December 2020 (UTC)

2.海上丝绸之路从福建泉州开始, 是秦汉时期形成、三国时期发展到隋朝、盛唐宋朝、明清衰落的最早航程航线。

Starting from Quanzhou Fujian Province, the maritime Silk Road was the earliest voyage route that was formed in the Qin and Han dynasties, developed from the Three Kingdoms Period to the Sui Dynasty, flourished in the Tang and Song dynasties, and fell into decline in the Ming and Qing dynasties.

The Maritime Silk Road began in Quanzhou, Fujian Province, and was the earliest voyage route formed during the Qin and Han dynasties, developed during the Three Kingdoms Period to the Sui dynasty, flourished in the Tang and Song dynasties, and fell into decline in the Ming and Qing dynasties. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:29, 25 December 2020 (UTC)

3.西学东渐不仅客观上促成了马克思主义哲学在中国的广泛传播, 构成了马克思主义哲学中国化的一个重要历史前提, 而且引发了中国哲学历史发展过程中的重大变革, 推动了中国哲学从古代传统向近代传统的转变。

The spread of Western learning to the East objectively promoted the dissemination of Marxist philosophy, forming an important historical precondition for its Sinicization. Moreover, it triggered a great transformation in the historical development of Chinese philosophy and facilitated its transition from an ancient to an early modern tradition.

The eastward spread of Western learning has not only objectively contributed to the widespread dissemination of Marxist philosophy in China, constituting an important historical premise for the Chineseization of Marxist philosophy, but also triggered a major change in the historical development of Chinese philosophy, promoting the transformation of Chinese philosophy from the ancient to the modern tradition. --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:29, 25 December 2020 (UTC)

4.鸦片战争、不平等条约和19世纪中叶的大规模起义的残酷现实，使清朝朝臣和官员认识到壮大中国的必要性。自19世纪40年代以来，中国学者和官员一直在研究和翻译“西学”。

The rude realities of the Opium War, the unequal treaties, and the mid- 19th century mass uprisings caused Qing courtiers and officials to recognize the need to strengthen China. Chinese scholars and officials had been examining and translating "Western Learning" since the 1840s.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:05, 25 December 2020 (UTC)

The harsh realities of the Opium War, the unequal treaties, and the mass uprisings of the mid-19th century made courtiers and officials of the Qing Dynasty realize the need to strengthen China. Since the 1840s, Chinese scholars and officials had been studying and translating "Western Learning". --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:29, 25 December 2020 (UTC)

==Li Liqin 李丽琴==

1. 汉通西域，虽然起初是出于军事目的，但西域开通以后，它的影响，远远超出了军事范围。这条通道，就是后世闻名的“丝绸之路”。丝绸之路则成为“一带一路”的重要历史符号，使得我们高举和平发展的旗帜，积极发展与沿线国家的经济合作伙伴关系。

Although the missions to the western Regions in the Han Dynasty were originally aimed for military purposes, their influence went far beyond the military scope. This passageway was later known as the Silk Road. The silk road has become an important historical symbol of "One Belt And One Road", which makes us hold high the banner of peaceful development and actively develop economic partnership with countries along the route.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:03, 26 December 2020 (UTC)

2. 郑和当时率领着世界上最强大的船队下西洋，带去的不是血与火、掠夺与殖民，而是瓷器、丝绸、茶叶。下西洋是世界航海史上的壮举，现在东南亚一带还有许多几年内郑和的建筑物，表达了人们对他的尊敬。

Leading the most powerful fleet in the world, Zheng He made seven voyages to the Western Seas, bringing there porcelain, silk and tea, rather than bloodshed, plundering or colonialism. Zheng He's voyages were a great feat in the world's navigation history. There are still many buildings in present Southeast Asia dedicated to his memory.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:03, 26 December 2020 (UTC)

3. 自十七世纪开始的西学东渐，对明清之际实学思潮的兴起起到了催生作用。

Since the 17th century, the west knowledge spread to the east gradually, which accelerated the rise of ideological trend during the period of Ming and Qing dynasty.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:03, 26 December 2020 (UTC)

Eastward Spread of Western Learning starting from the 17th century accelerated the rise of ideological trend during the period of Ming and Qing dynasties.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:04, 27 December 2020 (UTC)

4. 洋务运动的历史作用不仅仅表现在经济上，其对中国近代思想启蒙的影响也是巨大的。洋务教育是洋务派为了满足洋务运动的需要，培养洋务人才进行的教育变革。

The effect of Westernization Movement in history is not only on economy but also greatly on contemporary ideological enllightenment in China. Westernization education was an education reformation launched by Westernization Faction intending to meet the needs of cultivating new-type talents.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:03, 26 December 2020 (UTC)

The historical role of the foreign affairs movement is not only in the economy, but also in the enlightenment of modern Chinese thought. Westernization education is the educational reform carried out by Westernization Faction in order to meet the needs of cultivating new-type talents.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:12, 27 December 2020 (UTC)

==Liu Liu 刘柳==

1.张骞先后两次出使西域，打开了中国与中亚、西亚、南亚以至通往欧洲的陆路交通，从此中国人通过这条通道向西域和中亚等国出售丝绸、茶叶、漆器和其他产品，同时从欧洲、西亚和中亚引进宝石、玻璃器等产品。

Zhang Qian has made two missions to the Western Regions, opening up the land transportation between China and Central Asia, West Asia, South Asia and even Europe. Since then, the Chinese have sold silk, tea, lacquerware and other products to the Western Regions and Central Asia and other countries through this road, while importing gems, glassware and other products from Europe, West Asia and Central Asia.

2.“海上丝绸之路”是古代中国与外国交通贸易和文化交往的海上通道，该路主要以南海为中心，所以又称南海丝绸之路。海上丝绸之路形成于秦汉时期，发展于三国至隋朝时期，繁荣于唐宋时期，转变于明清时期，是已知的最为古老的海上航线。

The Maritime Silk Road was a maritime route for traffic, trade and cultural exchanges between ancient China and foreign countries, which was mainly centered on the South China Sea, so it was also known as the South China Sea Silk Road. The Maritime Silk Road was formed during the Qin and Han Dynasties, developed during the Three Kingdoms to the Sui Dynasty, flourished during the Tang and Song Dynasties, and transformed during the Ming and Qing Dynasties, which is the oldest maritime route known to people.

3.西学东渐将西方近代各种学术上的新成果带入了中国，深深影响到各种学术活动的发展，而许多在传统中国不被重视甚至不存在的学科也在此影响下得到发展。

The Eastward Spread of Western Learning brought various new academic achievements in modern West into China, which deeply influenced the development of various academic activities, and many academic disciplines that were not valued or even did not exist in traditional China also developed under this influence.

4.洋务运动虽然在客观上刺激了中国资本主义发展，并且在一定程度上抵制了外国资本主义的经济输入，但并没有使中国走上富强之路。

Although the Westernization Movement objectively stimulated the development of Chinese capitalism and to a certain extent resisted the economic input of foreign capitalism, it did not make China become prosperous and strong.--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 06:42, 25 December 2020 (UTC)

==Liu Ou 刘欧==

==Liu Yi 刘艺==

==Liu Yiyu 刘怡瑜==

==Lo, Minh Thao==

==Lou Cancan 娄灿灿==
1 陆上丝绸之路起源于西汉（前202年—8年）汉武帝派张骞出使西域开辟的以首都长安（今西安）为起点，经甘肃、新疆，到中亚、西亚，并连接地中海各国的陆上通道。东汉时期丝绸之路的起点在洛阳，它的最初作用是运输中国古代出产的丝绸。

The Overland Silk Road originated from the Western Han Dynasty (202-8 BC), when Emperor Wudi of the Han Dynasty sent Zhang Qian on a mission to the western Regions. Starting from the capital Chang 'an (now Xi 'an), it passed through Gansu and Xinjiang, reached central Asia and West Asia, and connected the Mediterranean countries on land. In the Eastern Han Dynasty, the starting point of the Silk Road was Luoyang. Its primary function was to transport silk produced in ancient China.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:44, 26 December 2020 (UTC)

2 郑和具备军事才能，并且得到朱棣的信任。在朱棣决策下西洋时，郑和正当壮年。朱棣曾询问袁忠彻以郑和率军出使是否合适，袁忠彻认为合适。

Zheng He had military talents and Zhu Di trusted him. When Zhu Di was planning to the West, Zheng He was in his prime. Zhu Di had asked Yuan Zhongche whether Zheng was the right person on such massion. Yuan Zhongche thought he was appropriate.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:44, 26 December 2020 (UTC)

3 徐光启较早师从利玛窦学习西方的天文、历法、数学、测量和水利等科学技术，毕生致力于科学技术的研究，勤奋著述，是介绍和吸收欧洲科学技术的积极推动者，为17世纪中西文化交流作出了重要贡献。

Xu Guangqi studied western science and technology such as astronomy, calendar, mathematics, measurement and water conservancy under Matteo Ricci. He devoted his whole life to the research of science and technology and wrote assiduously. He was an active promoter in introducing and absorbing European science and technology and made important contributions to the cultural exchanges between China and the West in the 17th century.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:44, 26 December 2020 (UTC)

4 曾国藩的崛起，对清王朝的政治、军事、文化、经济等方面都产生了深远的影响。在曾国藩的倡议下，建造了中国第一艘轮船，建立了第一所兵工学堂，印刷翻译了第一批西方书籍，安排了第一批赴美留学生。

Zeng Guofan's rise had a profound influence on the politics, military affairs, culture and economy of the Qing Dynasty. At Zeng's initiative, He built China's first ship, established the first military academy, printed and translated the first batch of Western books, and arranged for the first batch of overseas students to go to the United States.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:44, 26 December 2020 (UTC)

==Luo Weijia 罗维嘉==
1.丝绸之路沿途的大批历史文物、引人入胜的自然风景以及富有情趣的地方文化，使这一长途远游成了世界上最精彩的旅游项目之一。
A wealth of historical relics, fascinating scenery and interesting local cultures along the Silk Road make this long trip one of the world’s most exciting tourist attractions.

2.郑和下西洋，是15世纪初叶世界航海史上的空前壮举，对中外经济、文化交往起到了积极作用。
Zheng He's voyage to the West was an unprecedented feat in the history of world navigation in the early 15th century and played a positive role in economic and cultural exchanges between China and foreign countries.

3.西学东渐是指近代西方学术思想向中国传播的历史过程。
The Eastward Spread of Western Learning refers to the historical process of the spread of western academic ideas to China in modern times.

4.洋务运动虽然在客观上刺激了中国资本主义发展，并且在一定程度上抵制了外国资本主义的经济输入，但并没有使中国走上富强之路。
Although the Westernization Movement objectively stimulated the development of Chinese capitalism and to a certain extent resisted the economic input of foreign capitalism, it did not make China become prosperous and strong.--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 13:28, 27 December 2020 (UTC)

==Luo Yuqing 罗雨晴==

1.传统的丝绸之路，起自中国古代都城长安，经中亚国家、阿富汗、伊朗、伊拉克、叙利亚等而达地中海，以罗马为终点。

The traditional silk road starts from Chang'an, the ancient capital of China, and reaches the Mediterranean Sea through Central Asian countries, Afghanistan, Iran, Iraq, Syria, etc. with Rome as the end point.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:28, 27 December 2020 (UTC)

2.在地文航海技方面，郑和下西洋的地文航海技术，是以海洋科学知识和航海图为依据，运用了航海罗盘、计程仪、测深仪等航海仪器，按照海图、针路簿记载来保证船舶的航行路线。

In terms of geographical navigation technology, Zheng He's geographical navigation technology was based on marine scientific knowledge and nautical charts. He used navigational instruments such as compass, log and depth sounder to ensure the navigation route of the ship according to the records of charts and needle books.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:28, 27 December 2020 (UTC)

3.甲午战争以后，由于中国当时面临着国破家亡的命运，许多有识之士开始更积极全面地向西方学习，出现了梁启超、康有为、谭嗣同等一批思想家。

After the Sino Japanese War, because China was facing with the fate of national destruction, many people of insight began to learn from the West more actively and comprehensively, and a group of thinkers such as Liang Qichao, Kang Youwei and Tan Sitong appeared.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:28, 27 December 2020 (UTC)

4.经过两次鸦片战争的失败，以及太平天国的打击，清朝内外交困，清朝的一部分官僚开始认识到西方坚船利炮的威力。为了解除内忧外患，实现富国强兵，以维护清朝统治，开始学习西方文化及先进的技术，这样一部分人被称为洋务派。

After the defeat of the two Opium Wars and the attack of the Taiping Heavenly Kingdom, the Qing Dynasty was beset by internal and external troubles, and some of the bureaucrats in the Qing Dynasty began to realize the power of the western strong ships and cannons. In order to relieve domestic and foreign troubles, enrich the country and strengthen the army, and maintain the rule of the Qing Dynasty, they began to learn western culture and advanced technology.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:28, 27 December 2020 (UTC)

==Mo Ling 莫玲==

1.汉通西域，虽然起初是出于军事目的，但丝绸之路开通以后，它的影响，远远超出了军事范围。

Although the Han Dynasty connected with the Western Regions for military purposes at first, its influence was far beyond the military scope after the opening of the Silk Road.

Although the Han Dynasty connected with the Western Regions for military purposes at first, its influence was far-reaching, well beyond the military scope after the opening of the Silk Road.--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:38, 26 December 2020 (UTC)

2.明初工商业的恢复和发展，宋、元以来中国海外贸易的发达，对外移民的增加，所有这一切，都为郑和下“西洋”准备了坚实的经济基础和物质条件。

The recovery and development of industry and Commerce in the early Ming Dynasty, the development of China's overseas trade since the song and Yuan Dynasties, and the increase of foreign immigrants all prepared a solid economic foundation and material conditions for Zheng He's "western" voyage.

3.利玛窦向中国社会传播了西方的几何学、地理学知识以及人文主义的观点，开了晚明士大夫学习西学的风气。

Matteo Ricci spread the western knowledge of geometry, geography and humanism to the Chinese society, which initiated the practice for the literati to absorb western learnings in the late Ming Dynasty.

Ricci spread western knowledge of geometry and geography as well as humanist views to Chinese society, opening the way for scholars in the late Ming Dynasty to absorb western studies.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:07, 26 December 2020 (UTC)

4.江南制造局虽是清末洋务派创办的规模最大的兵工厂，但是技术上仍是由外国技师垄断．

Although Jiangnan Manufacturing Bureau was the largest arms factory founded by Westernization Group in the late Qing Dynasty, it was still monopolized by foreign technicians in the aspect of technique.--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 11:33, 26 December 2020 (UTC)Mo Ling

Although Jiangnan Manufacturing Bureau was the largest arsenal founded by the Westernization Group in the late Qing Dynasty, the technology was still monopolized by foreign technicians.--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:07, 26 December 2020 (UTC)

==Ngo, Thi Minh Huong==

==Ouyang Ling 欧阳玲==
1.建元二年（前139年），张骞率领100多名随行人员，由匈奴人堂邑父为向导从长安出发前往西域。西行进入河西走廊。这一地区自月氏人西迁后，已完全为匈奴人所控制。正当张骞一行匆匆穿过河西走廊时，不幸碰上匈奴的骑兵，他们全部被抓获。

In the second year of Jianyuan(139 B.C.), Zhang Qian set off to the Western Regions leading an entourage of more than 100 men from Chang'an under the guidance of Tang Yifu who is a Hun. They travelled westward into the Hexi Corridor which had been completely controlled by the Huns since they moved westward. When they tried to hurry through this region, unfortunately they met the Hun cavalry, and they were all captured.

2.郑和下西洋所到之处主要是开展贸易活动，以“朝贡贸易”为基本形式，同时推行“官方贸易”、带动“民间互市”等。

Zheng He's voyages are mainly to carry out trade activities, during which they took "tribute trade" as the basic activity, and at the same time promoted "official trade" and "non-governmental trade".

3.在明末清初的一波西学东渐中，传教士扮演著相当重要的角色，当时主要以天主教耶稣会为主的传教士们，在试图将天主教传入中国的同时，引介了西方的科技学术思想，译著了大量的西方学术相关书籍。

From the late Ming Dynasty to the early Qing Dynasty, missionaries played an important role in the Eastward Spread of Western Learning. While trying to introduce Catholicism into China, the missionaries mainly composed of the Catholic Jesuits introduced western scientific and technological thoughts and translated a large number of western academic books.

4.在洋务运动存续的35年里，文化出版事业的发展达到了一个前所未有的水平。译书经历了由单纯的西方科技著作和书籍，向自然科学和社会科学，人文科学等著作并重，甚至后者略占上风的过程。

During the 35 years of Westernization Movement, the development of cultural publishing reached an unprecedentedly high level. The translation of books experienced a process from the dominance of western scientific and technological works to the emphasis laid equally on works of natural and social sciences and humanities, and even the latter took the majority.--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 12:15, 24 December 2020 (UTC)

1. In the second year of Jian Yuan (139 BC), Zhang Qian led more than 100 serve men, with the Xiongnu man Tang Yi as the guide, to set off from Chang’ an to the West. This area has been completely controlled by the Xiongnu since the westward migration of the Ziyue people. Just as Zhang Qian passed through the Hexi Corridor, they unfortunately ran into the Xiongnu cavalry, who captured them all.

2. Zheng He mainly carried out trade activities in all the places he visited, taking “tribute trade” as the basic form. At the same time, he also promoted “official trade” and “private mutual market”.

3. In the wave of Western learning in the late Ming and early Qing dynasties, missionaries played an important role, mainly the Jesuit missionaries, who tried to introduce Catholicism into China, introduced Western scientific and academic ideas, and translated a large number of Western academic books.

4. During the 35 years’ Westernization Movement, the development of publishing reached an unprecedented level. The translation of books went through a process from purely Western scientific and technological works and books to works on natural sciences and social sciences, humanities, etc., with the latter even slightly prevailing.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:54, 25 December 2020 (UTC)Yang chenting

==Peng Ruihong 彭锐宏==

1.因而，张骞出使西域这一历史事件便具有特殊的历史意义。张骞对开辟从中国通往西域的丝绸之路有卓越贡献，至今举世称道。

Thus, the historical event of Zhang Qian's mission to the West has special historical significance. Zhang Qian's contribution to the opening of the Silk Road from China to the Western Regions is still recognized by the world.

2.郑和下西洋，是15世纪初叶世界航海史上的空前壮举，对中外经济、文化交往起到了积极作用；郑和本人，也在这一历史事件中展现出其外交才能、军事谋略以及精神品质，并赢得世人的尊重和纪念。

Zheng He's visit to the West was an unprecedented feat in the world's maritime history in the early 15th century, which played a positive role in the economic and cultural exchanges between China and foreign countries; Zheng He himself, in this historical event, also showed his diplomatic skills, military strategy and spiritual qualities, and won the respect and commemoration of the world.

3.这段时期，以来华西人、出洋华人、书籍、以及新式教育等为媒介，以香港、通商口岸以及日本等作为重要窗口，西方的数学、哲学、天文、物理、化学、医学、生物学、地理、政治学、社会学、经济学、法学、应用科技、史学、文学、艺术等大量传入中国，对于中国的学术、思想、政治和社会经济都产生重大影响。

During this period, Western mathematics, philosophy, astronomy, physics, chemistry, medicine, biology, geography, political science, sociology, economics, law, applied science and technology, history, literature, and art were introduced to China in large numbers, using Hong Kong, the ports of commerce, and Japan as important windows, and had a significant impact on Chinese academics, thought, politics, and social economy.

4.洋务运动，又称自强运动。是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。

The foreign affairs movement, also known as the self-improvement movement. It was a self-help movement to introduce Western military equipment, machine production and science and technology to save the Qing Dynasty from the late Qing Dynasty from the 1860s to the 1990s.

==Phyo, Su Kyi==
1-张谦出生于西汉（公元前206年至公元24年）的城固县（今陕西省城固县）。他是中国历史上杰出的使节和探险家，开辟了古老的丝绸之路，并带来了有关西部地区的可靠信息.

Zhang Qian was born in Chenggu (the present Chenggu County of Shaanxi Province) of Western Han Dynasty (206 BC-24 AD). He was an outstanding envoy and explorer in Chinese history, opening up the ancient Silk Road and bringing reliable information about the Western Regions.

Zhang Qian was born in Chenggu (the present Chenggu County of Shaanxi Province) of Western Han Dynasty (206 B.C.-24 A.D.). He was an outstanding envoy and explorer in Chinese history, opening up the ancient Silk Road and bringing reliable information about the Western Regions to China.--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 09:06, 25 December 2020 (UTC)

2-郑和（1371-1433）是一位伟大的中国探险家和舰队司令。他进行了七次主要探险，以探索中国皇帝的世界并在新地区建立中国贸易。

Zheng He (1371 - 1433) was a great Chinese explorer and fleet commander. He went on seven major expeditions to explore the world for the Chinese emperor and to establish Chinese trade in new areas.

Zheng He, a great Chinese explorer and fleet captain, has carrried out 7 major explorations to broaden Chinese emperor's world and establish Chinese trade in new regions.--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 10:02, 24 December 2020 (UTC)

3-西方的儒道教说，为中西文化交流做出了贡献。

The West Chinese Confucian and Daoist doctrines, and made contributions to cultural exchange between China and the West.

The Chinese Confucian and Daoist doctrines in the West, and made contributions to cultural exchange between China and the West.--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 09:06, 25 December 2020 (UTC)

4-自强运动，又称为洋务运动（西洋运动或西洋运动）（约1861年至1895年），是鸦片战争的军事灾难后在清朝后期在中国发起的体制改革时期。

The Self-Strengthening Movement, also known as the Westernization or Western Affairs Movement ( c. 1861–1895), was a period of institutional reforms initiated in China during the late Qing dynasty following the military disasters of the Opium Wars.--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 09:43, 24 December 2020 (UTC)Phyo Su Kyi

The Self-Strengthening Movement, also known as the Westernization Movenment or Western Affairs Movement ( c. 1861–1895), was a period of institutional reforms initiated in China during the late Qing Dynasty following the military disasters of the Opium Wars.--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 09:06, 25 December 2020 (UTC)

==Pingki, Tanchangya==
1.张谦被认为是中国民族英雄，并因他在使中国向更广阔的商业贸易世界开放方面所发挥的关键作用而受到崇敬。张干对西部地区的访问导致了丝绸之路的开通。

Zhang Qian is considered a Chinese National hero and revered for the key role he played in opening China to the wider world of commercial trade. Zhang Qian's missions to The Western regions led to the opening of the silk road.

2.郑和（1371-1433）生于云南昆阳的马禾（三宝），常被称为太监三宝。

Zheng He (1371-1433),born Ma He (Sanbao) in kunyang of Yunnan, was often called Eunuch Sanbao.For his meritorious service, he received the name Zheng He from Emperor Yongle.

3.郑和被任命为海军上将，控制着62艘船和27,800名船员，船队中载有一定量的黄金，丝绸和其他贵重物品。他的舰队访问了亚洲和非洲的30多个国家。

Zheng He was placed as the admiral in control of the 62 ships and 27,800 crewmen, which fleet placed carried a amounts of gold, silk and other precious Goods. His fleet visited more than 30 countries in Asia and Africa.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 05:29, 28 December 2020 (UTC)

==Qu Miao 瞿淼==
1、丝绸之路是起始于古代中国，连接亚洲、非洲和欧洲的古代陆上商业贸易路线，最初的作用是运输古代中国出产的丝绸、瓷器等商品，后来成为东方与西方之间在经济、政治、文化等诸多方面进行交流的主要道路。

The Silk Road was an ancient overland commercial and trade route connecting Asia, Africa and Europe that started from ancient China. Its initial function was to transport commodities such as silk and porcelain produced in ancient China. Later, it became the main road for economic, political and cultural exchanges between the East and the West.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:39, 27 December 2020 (UTC)

2、郑和下西洋，是15世纪初叶世界航海史上的空前壮举，对中外经济、文化交往起到了积极作用；郑和本人，也在这一历史事件中展现出其外交才能、军事谋略以及精神品质，并赢得世人的尊重和纪念。晚清以降，郑和研究获得迅速发展，但不少重要课题仍无定论。

Zheng He's voyages to the West were an unprecedented feat in the maritime history of the world at the beginning of the 15th century, which played a positive role in the economic and cultural exchanges between China and foreign countries. Zheng himself showed his diplomatic skills, military strategies and spiritual qualities in this historical event, and won the respect and memory of the world. Since the late Qing Dynasty, the study of Zheng has achieved rapid development, but many important issues are still not conclusive.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:39, 27 December 2020 (UTC)

3、徐光启，上海人，是自李时珍后的明代又一位杰出的科学家。他生于嘉靖41年即公元1562年，父亲是个小商人，家里有一点土地，但日子过得并不宽裕，所以徐光启从小就从事农业生产劳动，这对他后来的成长有很大影响。

Xu Guangqi, a Native of Shanghai, was another outstanding scientist in the Ming Dynasty after Li Shizhen. He was born in 1562, the year of the 41st emperor jiajing. His father was a merchant and his family had a little land, but his life was not very well-off. Therefore, Xu Guangqi was engaged in agricultural production and labor from an early age, which had a great influence on his later growth.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:39, 27 December 2020 (UTC)

4、曾国藩的崛起，对清王朝的政治、军事、文化、经济等方面都产生了深远的影响。在曾国藩的倡议下，建造了中国第一艘轮船，建立了第一所兵工学堂，印刷翻译了第一批西方书籍，安排了第一批赴美留学生。

Zeng Guofan's rise had a profound influence on the politics, military affairs, culture and economy of the Qing Dynasty. At Zeng's initiative, He built China's first ship, established the first military academy, printed and translated the first batch of Western books, and arranged for the first batch of overseas students to go to the United States.--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:39, 27 December 2020 (UTC)

==Rajabov, Anushervon==

==Seydou, Sagara==

==Shi Haiyao 石海瑶==
1.丝绸之路促进了中外经济文化的交流，也密切了汉族与沿途的其他少数民族的关系，促进了我国西北地区的开发。

The Silk Road has enhanced economic and cultural exchanges between China and foreign countries, as well as closer relations between the Han nationality and other minorities along the route, and promoted the development of the northwest China.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:10, 27 December 2020 (UTC)

2.21世纪海上丝绸之路的战略合作伙伴并不仅限与东盟，而是增进同沿边国家和地区的交往，串起连通东盟、南亚、西亚、北非、欧洲等各大经济板块的市场链，发展面向南海、太平洋和印度洋的战略合作经济带，以亚欧非经济贸易一体化为发展的长期目标。

The strategic partners of the Maritime Silk Road in the 21st century are not only limited to ASEAN, but also to promote exchanges with countries and regions along the border, linking the market chains of ASEAN, South Asia, West Asia, North Africa, Europe and other major economic sectors, and developing a strategic cooperative economic belt for the South China Sea, the Pacific Ocean and the Indian Ocean, with Asia-Europe and Africa economic and trade integration as the long-term goal of development.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:10, 27 December 2020 (UTC)

3.发生在明末清初并且延续到清朝中叶，伴随着耶稣会士来华传教而展开的西方科技传入中国的历史事件，被称为西学东渐第一波。它给中国科技发展带来了全新的可能性。

The historical event of the introduction of Western science and technology into China, which took place in the late Ming and early Qing dynasties and lasted until the middle of the Qing dynasty, accompanied by the Jesuits' mission to China, is known as the first wave of The Eastward Spread of Western Learning. It brings new possibilities to the development of science and technology in China.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:10, 27 December 2020 (UTC)

4.洋务运动虽然有种种缺陷和弊端，但主要历史作用是积极的，是中国近代史上的一次进步运动。它促进了民族资本主义的发展，延缓了而不是加速了中国半殖民地化的进程。

Although the Westernization Movement has various defects and drawbacks, its main historical role is positive. As a progressive movement in the modern history of China, it promoted the development of national capitalism and delayed rather than accelerated the process of China's semi-colonization.--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 14:10, 27 December 2020 (UTC)

==Si Yu 司妤==

==Tan Yuanyuan 谭媛媛==

==Tang Bei 汤蓓==

1.丝绸之路是中国古代最著名的贸易路线。中国古代的张骞被誉为“中国走向世界第一人”，出使西域让他对西域的地理、物产、风俗有了详尽的了解，为开辟丝绸之路打下基础。但是对于西方来说，丝绸之路这样的名称也会让人产生一些误解。首先，丝绸之路不是唯一的一条路线。其次，丝绸之路的存在不仅仅只是为了交易丝绸。许多的商品包括黄金、象牙在内以及许多异域的动物和植物都有进行过交易。

The Silk Road is the most well-known trade route in ancient China. Zhang Qian in ancient China was regarded as “the first Chinese stepping to the world”. He went on a mission to the Western Regions, which made him have a detailed knowledge of geography, products and customs of the Western Regions, laying a foundation for opening up the Silk Road. However, the name to the west was somewhat misleading. Firstly, no single route was taken. Secondly, the Silk Road was not a trade route that existed solely for the purpose of trading in silk. Many other commodities were also traded, from gold and ivory to exotic animals and plants.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:33, 28 December 2020 (UTC)

2.丝绸之路经济带重点畅通中国经中亚、俄罗斯至欧洲(波罗的海)；中国经中亚、西亚至波斯湾、地中海；中国至东南亚、南亚、印度洋。21世纪海上丝绸之路重点方向是从中国沿海港口过南海到印度洋，延伸至欧洲；从中国沿海港口过南海到南太平洋。

The Silk Road Economic Belt focuses on bringing China, Central Asia, Russia and Europe(the Baltic)together;linking China with Persian Gulf and the Mediterranean Sea through Central Asia and West Asia; and connecting China with Southeast Asia, South Asia and Indian Ocean. The 21st- Century Maritime Silk Road is designed to go from China’s coast to Europe through the South China Sea and the Indian Ocean in one route, and from China’s coast through the South China Sea to the South Pacific in the other.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:33, 28 December 2020 (UTC)

3.西学东渐将西方近代各种学术上的新成果带入了中国，深深影响到各种学术的发展，而许多在传统中国不被重视甚至不存在的学科也在此影响下得到发展，中国传统学术的基本框架“经、史、子、集”完全被打破，许多传统的学术受到西学的冲击，有的逐渐没落，有的吸收西方学术而加以改进，到民国时期，整个西方式的学术体系架构大致成型。

The Eastward Spread of Western Learning brought to China various new academic achievements in modern times, deeply affecting the development of various academic disciplines, and many subjects which were not valued or even did not exist in traditional China were also developed under this influence, the basic framework of Chinese traditional academic “Jing, Shi, Zi and Ji” was completely broken, and many traditional academic was impacted by Western learning, some gradually declined, some absorbed Western Learning and improved it, until the Republic of China period, the entire western-style academic framework is largely built.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:33, 28 December 2020 (UTC)

4.洋务运动中，洋务派虽然自我标榜“自强新政”，但由于他们都是封建传统思想的卫道者，根本无意于学习资本主义的政治经济制度，只主张学习西方技术，极力反对对封建思想和封建制度进行任何形式的变革，只是徘徊在封建王国的藩篱中自认为有所新创而洋洋得意，所以最终也没能在外国侵略者面前表现出“自强”、“中兴”。相反，在列强侵略势力的进攻下，这些封建思想的卫道者们所举行的“壮举”迅速归于失败。

In the Westernization Movement, the westernizers, though self-styled “self-improvement New Deal”, they were all defenders of the traditional feudal ideology and had no intention to learn the political and economic system of capitalism, only advocated learning Western technology, and strongly opposed any form of change to the feudal ideology and feudal system, only wandering in the fence of the feudal kingdom.In the end, it failed to show “self-improvement” and “prosperity” in front of foreign invaders because it thought it had something new. On the contrary, under the attack of the aggressive forces of the great powers, the "feat" performed by the defenders of the feudal ideology quickly collapsed.--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:33, 28 December 2020 (UTC)

==Tang Yiran 汤伊然==

==Wang Meiling 王美玲==
1.陆上丝绸之路起源于西汉（前202年—8年）汉武帝派张骞出使西域开辟的以首都长安（今西安）为起点，经甘肃、新疆，到中亚、西亚，并连接地中海各国的陆上通道。

The land Silk Road originated from the Western Han Dynasty (BC 202-AD 8 ) when Emperor Wu of Han Dynasty dispatched Zhang Qian to the western regions to open up a land passage from Chang'an (today's Xi'an), the capital, to Central Asia and West Asia via Gansu and Xinjiang, with connection to Mediterranean countries.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 10:53, 26 December 2020 (UTC)

2.向西航行的郑和七下西洋：这是明朝政府组织的大规模航海活动，曾到达亚洲、非洲39个国家和地区，这对后来达·伽马开辟欧洲到印度的地方航线，以及对麦哲伦的环球航行，都具有先导作用。

Westward sailing of Zheng He's seven voyages was a large-scale sailing activity organized by the Ming government, which travelled 39 countries and regions in Asia and Africa, which had a pioneering effect on the Da Gamma’s opening up the local route from Europe to India, as well as on Magellan's worldwide voyage.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 10:53, 26 December 2020 (UTC)

3.西学东渐所造成中国思想文化的影响和变化之大，在中国历史上只有百家争鸣可以与之媲美。中国人经过西学的洗礼，对于世界、历史发展、政治、经济、社会、自然界万事的看法，都有了巨大的改变。

The impact and the changes in Chinese thought and culture caused by Western learning can be rivaled only by the Hundred Schools of Thought in the history of China. After the baptism of Western learning, tremendous changes have been made on Chinese people's views on the world, historical development, politics, economy, society, and the whole nature.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 10:53, 26 December 2020 (UTC)

4.清政府统治集团内的一些开明人士为了维护清政府的封建统治，而采取了一系列“自强”“求富”的措施，虽然其目的是为了维护封建统治，但这一运动是符合历史潮流的。

Some enlightened people in the Qing government adopted a series of measures for "self-improvement" and "seeking wealth" in order to maintain the feudal rule of the Qing government. Although they were aimed to maintain the feudal government, this movement was in line with the historical trend.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 10:53, 26 December 2020 (UTC)

==Wang Xuan 王轩==
1. 张骞出使西域，既是一次极为艰险的外交旅行，同时也是一次卓有成效的科学考察。张骞对广阔的西域进行了实地的调查研究工作。
Zhang Qian's mission to the western regions was not only an extremely difficult diplomatic trip, but also an effective scientific investigation. Zhang Qian made a field investigation on the vast western regions.

Zhang Qian's mission to the Western Regions was not only an extremely difficult and dangerous diplomatic trip, but also a fruitful scientific investigation. Zhang Qian conducted field investigation and research work on the vast Western Regions.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:59, 26 December 2020 (UTC)Xiao Shuangling

2. 十五世纪初期，郑和下西洋作为军事史上一项意义重大的事件，当前学术界从郑和下西洋的政治、经济及文化等角度对该事件的作用及影响进行了分析，鲜少从历史意义层面进行研究。郑和七次下西洋所到达的地区、实施的措施在人类航行史上占据至关重要的地位，了解郑和下西洋的历史意义非常必要。
At the beginning of the 15th century, Zheng He's voyages to the West was a significant event in the military history. At present, the academic circles have analyzed the role and influence of Zheng He's voyages from the political, economic and cultural perspectives, but rarely from the perspective of historical significance. The area Zheng He arrived at and the measures he took during his seven voyages to the West occupy an important position in the history of human navigation. It is necessary to understand the historical significance of Zheng He's voyages to the West.

At the beginning of the 15th century, Zheng He's voyages to the West was a significant event in the military history. At present, the academia have analyzed the role and influence of Zheng He's voyages from the political, economic and cultural perspectives, but rarely from the perspective of historical significance. The area Zheng He arrived at and the measures he took during his seven voyages to the West occupy an important position in the history of human navigation. It is necessary to understand the historical significance of Zheng He's voyages to the West.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:49, 26 December 2020 (UTC)

3. 明代万历年间，以利玛窦为代表的西方传教士来华传教，同时带来西方科技、文化等。这对中国传统思想文化有所触动。此时的西方科学技术开始迅速发展，而中国这时科学技术的发展较缓慢，相对落后于同时期的欧洲。
During the Wanli period of the Ming Dynasty, Western missionaries represented by Matteo Ricci came to China to preach, bringing Western technology and culture. This has touched the traditional Chinese ideology and culture. At this time, Western science and technology began to develop rapidly, while the development of science and technology in China was relatively slow, lagging behind Europe in the same period.

During the Wanli period of Ming Dynasty, western missionaries represented by Matteo Ricci came to China to preach and bring western technology and culture. This has touched the traditional Chinese ideology and culture. At this time, western science and technology began to develop rapidly, while The development of Science and technology in China was relatively slow and lagged behind that in Europe at the same time.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:59, 26 December 2020 (UTC)Xiao Shuangling

4. 随着经济全球化的发展，国与国之间的界限已经减少了。中国不断引进西方的文化，外国也不断引进中国的文化。在这个过程中，中国从最原始的封建社会，也逐步走向西化。
With the development of economic globalization, the boundaries between countries have been reduced. China is constantly introducing western culture, and foreign countries are also constantly introducing Chinese culture. In this process, China gradually moved from the most primitive feudal society to Westernization.
--[[User:Wang Xuan|Wang Xuan]] ([[User talk:Wang Xuan|talk]]) 10:38, 26 December 2020 (UTC)Wang Xuan

With the development of economic globalization, the boundaries between countries have been reduced. China continues to introduce Western culture, and foreign countries continue to introduce Chinese culture. In this process, China has gradually moved from the most primitive feudal society to Westernization.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:59, 26 December 2020 (UTC)Xiao Shuangling

==Wu Qiong 吴琼==

==Wu Yilu 吴一露==

==Wu Zijia 吴子佳==

==Xiao Shuangling 肖双玲==
1.陆上丝绸之路起源于西汉（前202年—8年）汉武帝派张骞出使西域开辟的以首都长安（今西安）为起点，经甘肃、新疆，到中亚、西亚，并连接地中海各国的陆上通道。东汉时期丝绸之路的起点在洛阳。它的最初作用是运输中国古代出产的丝绸。

1.The land Silk Road originated from the Western Han Dynasty (202-8 BC) when Emperor Wu of Han Dynasty sent Zhang Qian to the western regions to open up a land passage from Chang'an (today's Xi'an), the capital, to Central Asia and West Asia via Gansu and Xinjiang, and to connect Mediterranean countries. The starting point of the Silk Road in the Eastern Han Dynasty was Luoyang. Its original function was to transport silk from ancient China.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:55, 26 December 2020 (UTC)Xiao Shuangling

2.“海上丝绸之路”是古代中国与外国交通贸易和文化交往的海上通道，该路主要以南海为中心，所以又称南海丝绸之路。海上丝绸之路形成于秦汉时期，发展于三国至隋朝时期，繁荣于唐宋时期，转变于明清时期，是已知的最为古老的海上航线。

2.The "maritime Silk Road" is a maritime channel for communication, trade and cultural exchanges between ancient China and foreign countries. The road is mainly centered on the South China Sea, so it is also called the South China Sea Silk Road. The maritime silk road was formed in the Qin and Han Dynasties, developed from the Three Kingdoms to the Sui Dynasty, flourished in the Tang and Song Dynasties, and transformed into the Ming and Qing Dynasties. It is the oldest known maritime route.

3.除了传教士之外，许多来华的官员、探险家等也成为传入西学的重要媒介，例如将领戈登对于中国洋务时期军事的影响。主持海关总税务司的赫德对于西方管理制度的引入，以及译介书籍、最早西方军乐队的引入都有影响。

3.Besides missionaries, many officials and explorers who came to China also became important media for the introduction of Western learning, such as general Gordon's influence on China's military during the Westernization period. Hurd, who presided over the General Revenue Department of customs, had an influence on the introduction of Western management system, the translation of books and the introduction of the earliest Western military band.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:55, 26 December 2020 (UTC)Xiao Shuangling

4.洋务运动内容涉及军事、政治、经济、外交等，以“自强”为名，兴办军事工业并围绕军事工业开办其他企业，建立新式武器装备的陆海军。洋务派经营的这些近代企业，是在不改变封建统治为前提下所办企业，具有很强的对外依赖性、封建性和一定程度的垄断性。

4.The Westernization Movement involved military affairs, politics, economy, diplomacy and so on. In the name of "self-improvement", the Westernization Movement set up military industry and other enterprises around the military industry to establish the army and Navy with new weapons and equipment. These modern enterprises managed by the Westernization clique were established on the premise of not changing the feudal rule, and had strong external dependence, feudalism and a certain degree of monopoly.--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:55, 26 December 2020 (UTC)Xiao Shuangling

==Xiao Ting 肖婷==
1.2100多年前，中国汉代的张骞两次出使中亚，开启了中国同中亚各国友好交往的大门，开辟出一条横贯东西、连接欧亚的丝绸之路。千百年来，在这条古老的丝绸之路上，各国人民共同谱写出千古传诵的友好篇章。

The Silk Road first emerged more than 2,100 years ago during the Han Dynasty (206 BC-AD 24) after China's imperial envoy Zhang Qian twice visited Central Asia. It became a bridge between East and West, opening the door to friendly engagement between China and Central Asia. For two millennia, countless tales of everlasting friendship between peoples have been woven into this ancient network.

2.中国走的是一条和平发展之路。作为拥有五千年文明积淀的东方大国，中国人历来崇尚以和为贵，从来就没有对外扩张的基因。600多年前，郑和率领当时世界上最强大的船队七次远航太平洋和西印度洋，到访30多个国家和地区，没有侵占一寸土地。这对于当年热衷于殖民扩张的西方国家来说，简直是不可思议，但中国确实做到了。

China follows a path of peaceful development. China is a big country in the East with a five-thousand-year civilization. The Chinese believe in peace. There’s not a single bone of making external expansionism in the body of the Chinese. As early as over six hundred years ago, the Chinese navigator Zheng He led the biggest fleet in the world to the Pacific and west Indian Oceans on seven expeditions, visiting over thirty countries and regions, not taking a single inch of land. That was actually quite inconceivable for those Western powers who were busy making colonial expansion, but the Chinese did that.

3.在19世纪的西学东渐中，基督新教的教士也开始进入中国，天主教士也随口岸的开放来往各地，他们成立教会学校、医院，并开设印书馆、设立期刊、并译著大量各种书籍。对于西学的传入有很大贡献。

In the 19th century, Protestant priests also began to enter China, and Catholics also came with the opening of the ports. They established schools and hospitals, printed books, set up periodicals, and translated a large number of books. They contributed greatly to the Eastward Spread of Western learning。

4.在新航路的开辟，文艺复兴，宗教改革运动，资产阶级革命，产业革命的推动下，至洋务运动发生时，资本主义世界体系已初步完成，人类进入了一个新时期，这也是历史发展的必然。

Driven by the opening of new routes, the Renaissance, the Reformation, the bourgeois revolution, the industrial revolution, and by the time of the foreign affairs movement, the capitalist world system had been initially completed and mankind had entered a new period, which was a natural development of history.--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 12:04, 27 December 2020 (UTC)Xiao Ting

==Xie Fan 解帆==
1.张骞第一次虽然没有完成出使目的，但是对西域诸国的山川地理、风土民情等重要信息，有了非常细致全面的掌握。

Although Zhang Qian did not reach the destination for the first time, he had a very detailed and comprehensive grasp of important information such as mountains, rivers, geography, people and local conditions of the western countries.--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 16:05, 25 December 2020 (UTC)

Although Zhang Qian did not arrive at the destination for the first time, he had a very detailed and comprehensive grasp of important information such as mountains, rivers, geography, people and local conditions of many western countries.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 11:00, 26 December 2020 (UTC)

2.郑和下西洋，是15世纪初叶世界航海史上的空前壮举。郑和本人也在这一历史事件中展现出其外交才能、军事谋略以及精神品质，并赢得世人的尊重和纪念。

Zheng He's voyage was an unprecedented achievement in the world's maritime history in the early 15th century. Zheng He, showed his diplomatic skills, military strategies and spiritual qualities in this historical event, and won the respect and honor of the world.--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 16:06, 25 December 2020 (UTC)

Zheng He's voyage was an unprecedented achievement in the world's maritime history in the early 15th century. Zheng He himself showed his diplomatic skills, military strategies and spiritual qualities in this historical event who has won the respect and honor of the world.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 11:00, 26 December 2020 (UTC)

3.甲午战争以后，由于中国当时面临着国破家亡的命运，许多有识之士开始更积极全面地向西方学习，出现了梁启超、康有为、谭嗣同等一批思想家。

After the War of 1894, as China was reduced to separation, many people of insight began to learn from the West more actively and comprehensively. At that time appeared Liang Qichao, Kang Youwei, Tan Si-tong and other thinkers.--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 16:05, 25 December 2020 (UTC)

After the War of 1894, as China was reduced to separation, many people of insight began to learn from the Western countries more actively and comprehensively. At that time appeared Liang Qichao, Kang Youwei, Tan Si-tong and other thinkers.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 11:00, 26 December 2020 (UTC)

4.戊戌变法是一次具有爱国救亡意义的变法维新运动，是中国近代史上一次重要的政治改革，也是一次思想启蒙运动。

The Hundred Days' Reform is a movement with the significance of patriotic salvation, an important political reform in modern China's history, as well as an ideological enlightenment movement.--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 16:05, 25 December 2020 (UTC)

The Hundred Days' Reform is a movement with the significance of patriotic salvation, a significant political reform in modern China's history, as well as an ideological enlightenment movement.--[[User:Wang Meiling|Wang Meiling]] ([[User talk:Wang Meiling|talk]]) 11:00, 26 December 2020 (UTC)

==Xu Jia 徐佳==

1.丝绸之路是古代中国联系中亚、西亚、非洲和欧洲的交通要道。19世纪，德国一个地理学家首次使用“丝绸之路”这一术语，一直沿用到今天。期初，它指从中国新疆到中亚的陆地通道。

The Silk Road was a general name for the ancient strategic transportation channel which started from China and passed through Central Asia, West Asia, Africa and Europe. In the 19th century, when the name of Silk Road was first used by a German geographer, it just included the land road from China’s Xinjiang to Central Asia.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:14, 27 December 2020 (UTC)Xu Jia

2.海上丝绸之路在时间和空间上经过了长期的发展，在东方各国共同的经营下，形成了东方历史上一道独特而壮丽的风景，至今仍然承载着东方文明的传统。

The Maritime Silk Road has gone through long-term development in time and space. Under the joint management of eastern countries, it has formed a unique and magnificent scenery in the history of the East and still carries the tradition of eastern civilization.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:14, 27 December 2020 (UTC)Xu Jia

3.中华文明是古代六大原生文明之一，由于所处的独特地理位置，中华文明的发展一直具有极强的独立性，较少受到其他文明的影响。但随着历史向前发展，中国与世界的联系也更为密切，直到明末清初“西学东渐”，中国人才第一次系统地接触到西方文明。

The Chinese civilization is one of the six ancient civilizations. Due to its unique geographical location, the development of the Chinese civilization has always been highly independent and less influenced by other civilizations. As history progressed, however, China became more connected with the rest of the world. It was not until the eastward spread of western learning in the late Ming and early Qing Dynasty that Chinese people formed systematic knowledge about western civilization.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:14, 27 December 2020 (UTC)Xu Jia

The Chinese civilization is one of the six ancient civilizations. Due to its unique geographical location, the development of the Chinese civilization has always been highly independent and less influenced by other civilizations. As history moving forward, however, China became more connected with the rest of the world. It was not until the eastward spread of western learning in the late Ming and early Qing Dynasty that Chinese people formed systematic knowledge about western civilization.--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 12:09, 27 December 2020 (UTC)Xiao Ting

4.洋务运动创办了近代中国由国人自办的最早一批军用和民用近代企业，揭开了中国资本主义生产方式的序幕。

The Westernization Movement established the first modern military and civilian enterprises run by Chinese people in modern China, which provided an opening for capitalist production in China.--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 01:14, 27 December 2020 (UTC)Xu Jia

The Westernization Movement established the first bunch of modern military and civilian enterprises run by Chinese people in modern China, which provided an opening for capitalist production in China.--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 12:09, 27 December 2020 (UTC)Xiao Ting

==Xu Jing 许静==
1.今人回顾历史，“张骞通西域”已是一段家喻户晓的美谈，张骞也成为历史记载的第一位出使西域的中原人。

As we look back on history, the story of Zhang Qian's visit to the Western Regions is a well-known story, and Zhang Qian became the first Chinese to travel to the Western Regions in history.

2.海上丝绸之路的极盛时期出现在元明两代，明代早期的郑和曾经七次下西洋。这种密切交流一直持续到明代中期。后来，清政府采取了闭关锁国的政策，才让海上丝绸之路失去了夺目的光彩。

The heyday of the Maritime Silk Road came during the Yuan and Ming Dynasties, when Zheng He made seven trips to the West in the early Ming Dynasty. This close exchange continued until the mid-Ming Dynasty. It was only later that the Qing government adopted a policy of seclusion that caused the Maritime Silk Road to lose its dazzling lustre.

3.西学东渐是指从明朝末年到近代的西方学术思想向中国传播的历史过程，虽然也可以泛指自上古以来一直到到当代的各种西方事物传入中国，但通常而言是指明末清初以及晚清民初两个时期之中，欧洲及美国等地学术思传入。

Although the Eastward Spread of Western Learning can also be used to refer to the introduction of Western ideas into China from ancient times to the present day, it is usually used to refer to the introduction of European and American ideas during the late Ming and early Qing dynasties and the late Qing and early Republican periods.

4.洋务运动直接继承了林则徐、魏源的“中学为体、西学为用”的学西方思想，并把这种思想付诸实践，所以洋务运动开始是顺应历史潮流的，只是在后来发展过程中，应该继续变革而不去变革，致使其以违反历史潮流而结束。

The Westernization Movement directly inherited Lin Zexu's and Wei Yuan's idea of learning from the West, and put this idea into practice, so it was in line with the historical trend at the beginning, but later in the process of development, it should have continued to change but did not do so, resulting in the end of the movement against the historical trend. --[[User:Xu Jing|Xu Jing]] ([[User talk:Xu Jing|talk]]) 04:18, 28 December 2020 (UTC)

==Yang Chenting 杨晨婷==

1. 丝绸之路经济带，是在古丝绸之路概念基础上形成的一个新的经济发展区域。包括西北五省区陕西、甘肃、青海、宁夏、新疆。

1. Silk Road Economic Belt is a new economic development region formed on the basis of the ancient Silk Road. It includes the five northwestern provinces—Shaanxi, Gansu, Qinghai, Ningxia and Xinjiang.

The Silk Road Economic Belt is a new economic development region based on the ancient Silk Road. It includes the five northwestern provinces—Shaanxi, Gansu, Qinghai, Ningxia and Xinjiang. --[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 03:03, 24 December 2020 (UTC)

The Silk Road Economic Belt is a new economic development region based on the ancient one. It covers the five northwestern provinces—Shaanxi, Gansu, Qinghai, Ningxia and Xinjiang. --[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 16:08, 25 December 2020 (UTC)

2. 海上丝绸之路，是古代中国与外国交通贸易和文化交往的海上通道，也称"海上陶瓷之路"和“海上香料之路”，1913年由法国的东方学家沙畹首次提及。

2. Maritime Silk Road is a maritime route of trade and cultural exchanges between ancient China and foreign countries, also known as “Maritime Ceramic Road” and “Maritime Spice Road”, first mentioned by the French orientalist Chavan in 1913.

The Maritime Silk Road was an ancient maritime channel for communication and cultural exchanges between China and foreign countries. It was also called the "Sea Ceramic Road" and "Sea Spice Road". It was first mentioned in 1913 by the French orientalist Shawan.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:30, 27 December 2020 (UTC)

3. 西学东渐是指从明朝末年到近代的西方学术思想向中国传播的历史过程，虽然也可以泛指自上古以来一直到到当代的各种西方事物传入中国，但通常而言是指明末清初以及晚清民初两个时期之中，欧洲及美国等地学术思传入。

3. The Eastward Spread of Western Learning is a historical process of spreading Western academic thought to China from the late Ming Dynasty to modern times. Although it can also refer to the introduction of various Western things into China from ancient times to contemporary times, but usually refers to the introduction of academic thought from Europe and the United States in the late Ming and early Qing dynasties.

Western learning refers to the historical process of the dissemination of Western academic thought to China from the end of the Ming Dynasty to modern times. Although it can also refer to the introduction of various Western things from ancient times to the present time into China, it usually refers to the end. During the early Qing Dynasty and the late Qing Dynasty and the early Republican period, academic ideas were introduced into Europe and the United States.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:30, 27 December 2020 (UTC)

4. 鸦片战争后，他们的基本思想就是了解夷情,“师夷长技以制夷”。这些卓识远见表明近代向西方学习的思潮的始初就和爱国精神交融在一起。

4. After the Opium War, their basic idea was to understand the situation of the barbarians and “learn from them in order to control them”. These insights show that the modern trend of learning from the West was intertwined with the spirit of patriotism from the very beginning.--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 02:34, 24 December 2020 (UTC)Yang Chenting

==Yang Hairong 杨海容==

1.明代中期以后，政府采取了闭关锁国的政策，与此同时，造船技术和航海技术不断发展，海上交通代之而起，使丝绸之路贸易全面走向衰落。

After the mid-Ming Dynasty, the government adopted a policy of shutting down the country. At the same time, shipbuilding technology and navigation technology continued to develop, and maritime traffic took its place, causing the Silk Road trade to decline in an all-round way.--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:12, 27 December 2020 (UTC)

After the middle of Ming Dynasty, the government adopted the policy of self-seclusion. At the same time, the shipbuilding technology and navigation technology developed continuously, and the maritime transportation replaced it, which made the Silk Road trade decline in an all-round way.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:55, 27 December 2020 (UTC)

2.郑和，这位航海史上的先驱，以智慧为舵，扬起和平的风帆，缔造了世界航海业发展的里程碑，厚植了“一带一路”的文化底色与民心基石，书写了中国同其他国家友好交往的千古佳话。

Zheng He, a pioneer in the history of navigation, took wisdom as the rudder and raised the sail of peace. He created a milestone in the development of the world’s navigation industry. An eternal story of friendly exchanges between countries.--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:12, 27 December 2020 (UTC)

3.利玛窦向中国社会传播了西方的几何学、地理学知识以及人文主义的观点，开了晚明士大夫学习西学的风气。

Matteo Ricci spread Western geometry, geography knowledge, and humanistic views to Chinese society, and developed the ethos of scholar-officials in the late Ming Dynasty to learn Western studies.--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:12, 27 December 2020 (UTC)

Matteo Ricci spread the Western knowledge of geometry, geography and humanism to the Chinese society, which opened the atmosphere for the literati to learn western learning in the late Ming Dynasty.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:55, 27 December 2020 (UTC)

==Yang Hui 阳慧==

==Yang Yue 杨悦==
1、丝绸之路经过亚洲、中东、北非和欧洲。几个世纪以来，丝绸之路是东西方交流的最重要的线路。尽管名字叫丝绸之路，人们进行贸易的商品却不仅仅是丝绸。玄奘和马可·波罗都留下了他们丝绸之路之旅的详尽记录。

The Silk Road went through Asia, the Middle East, North Africa and Europe. For centuries, the Silk Road was the most important line of communication connecting East and West. Although it's called the Silk Road, people traded much more than silk. Both Xuan Zang and Marco Polo left detailed records of their journeys along the Silk Road.--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:05, 27 December 2020 (UTC)

The Silk Road passes through Asia, the Middle East, North Africa and Europe. For centuries, the Silk Road has been the most important route for exchanges between East and West. Although it is called the Silk Road, the goods people trade are not just silk. Both Xuanzang and Marco Polo kept detailed records of their Silk Road journey. --[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:31, 27 December 2020 (UTC)

2、郑和（1317-1435）是中国最有名的探险家之一。1405至1433年间，郑和完成了七次著名的航行。他游览了亚洲和非洲的许多国家。郑和还从他游览的国家带回来很多礼物，像药品，珍珠和珍禽异兽。

Zheng He (1371-1435) was one of China's most famous explorers. Zheng He completed seven famous voyages between 1405 and 1433. He visited many countries in Asia and Africa. Zheng He also brought back many gifts from the countries he visited, such as medicines, pearls and strange animals.--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:05, 27 December 2020 (UTC)

As one of China's most famous explorers,Zheng He completed seven famous voyages between 1405 and 1433. He visited many countries in Asia and Africa. Zheng He also brought back many gifts from the countries he visited, such as medicines, pearls and strange animals.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:11, 27 December 2020 (UTC)

3、在西学东渐大潮中兴起的近代报刊改变了传统的审美机制，使美学从内容到形式都发生了根本性的变化，从而促成了中国美学的现代转型。

The rising modern press deeply transformed the traditional aesthetic mechanism from the content to the form. Then the modern press has facilitated the modern reforms of Chinese esthetics.--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:05, 27 December 2020 (UTC)

The modern newspapers and periodicals that emerged in the tide of western learning changed the traditional aesthetic mechanism, and caused a fundamental change in aesthetics from content to form, thus contributing to the modern transformation of Chinese aesthetics.--[[User:ANNA GROSHEVA|ANNA GROSHEVA]] ([[User talk:ANNA GROSHEVA|talk]]) 17:31, 27 December 2020 (UTC)

4、洋务运动是部分先进的中国人探索中国近代化的过程。太平天国运动加速了中国近代历史的进程，推动了洋务运动的勃兴。洋务运动的历史作用不仅仅表现在经济上，其对中国近代思想启蒙的影响也是巨大的。

Westernization Movement is the process in which some Chinese with advanced knowledge explore how to modernize China. The Taiping movement accelerated the progress of China's modern history and promoted the Westernization movement. The effect of Westernization Movement in history is not only on economy but also greatly on contemporary ideological enlightenment in China.--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:05, 27 December 2020 (UTC)

==Yang Ziling 杨子泠==
1. 张骞是丝绸之路的开拓者，被誉为“第一个睁开眼睛看世界的中国人”。他将中原文明传播至西域，又从西域诸国引进了汗血马、葡萄、苜蓿、石榴、胡麻等物种到中原，促进了东西方文明的交流。
Zhang Qian is a pioneer of the Silk Road, known as "the first Chinese to open his eyes to see the world". He spread the civilization of the Central Plains to the western regions, and introduced species such as Ferghana horse, grapes, alfalfa, pomegranates and flax to the Central Plains, which promoted the exchange of eastern and Western civilizations.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:51, 28 December 2020 (UTC)

2. 郑和每下西洋都带着一支威武雄壮的仪仗队，每到一国登陆时，前呼后拥，彩旗飘扬，服饰灿烂，刀光剑影，使人望而生畏，从而展示中国的富强。
Every time Zheng He went to the west, he carried a powerful and majestic guard of honor. When he landed in a country, he was surrounded by people, with colorful flags flying, splendid costumes and swords, which made people awe at the sight and showed China's prosperity.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:51, 28 December 2020 (UTC)

3. 西学东渐，是指从明朝后期到近代的西方学术思想向中国传播的历史过程。其虽然亦可以泛指自上古以来一直到当代的各种西方事物传入中国，但通常而言是指在明末清初以及晚清民初两个时期之中，欧洲及美国等地学术思想的传入。
The spread of Western learning to the East refers to the historical process of the spread of western academic thoughts to China from the late Ming Dynasty to modern times. Although it can generally refer to the introduction of various Western things into China from ancient times to the present, it usually refers to the introduction of academic ideas from Europe and the United States in the late Ming and early Qing Dynasties and the late Qing and early Republic of China.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:51, 28 December 2020 (UTC)

4. 在曾国藩的倡议下，建造了中国第一艘轮船，建立了第一所兵工学堂，印刷翻译了第一批西方书籍，安排了第一批赴美留学生。
At the initiative of Zeng Guofan, China's first ship was built, the first military academy was established, the first batch of Western books was printed and translated, and the first batch of students was arranged to study in the United States.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:51, 28 December 2020 (UTC)

==Yi Zichu 义子楚==
1公元前2世纪，中国就开始开辟通往西域的丝绸之路。汉代使节(envoy)张骞于公元前138年和 119年两次出使西域。
In the 2nd century BC, China began working on the Silk Road leading to the Western Regions. In138 BC and 119 BC, envoy Zhang Qian of the Han Dynasty made a trip to these regions respectively.

In the 2nd century BC, China began working on the Silk Road leading to the Western Regions. In 138 BC and 119 BC, envoy Zhang Qian of the Han Dynasty made a trip to these regions respectively.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:56, 28 December 2020 (UTC)

2，西汉时期,中国的商船队就到达了印度和斯里兰卡(Sri Lanka),用中国的丝绸换取了琉璃(colored glaze)、珍珠等物品。
In the Western Han Dynasty, China's merchant fleets sailed to as far as India and Sri Lanka to trade China's silk for colored glazes, pearls and other products.

In the Western Han Dynasty, China's merchant fleets sailed to as far as India and Sri Lanka to trade China's silk for colored glazes, pearls and other products.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:56, 28 December 2020 (UTC)

3，唐代是中国历史上对外交流的活跃期。据史料记载，与唐代通使交好的国家多达70多个,那时候的首都长安云集了来自各国的使臣、商人和留学生。这种大交流使中华文化远播世界,也促进了各国文化和物产传入中国。
The Tang Dynasty saw dynamic interactions between China and other countries. According to historical documents, th Tang Dynasty exchanged envoys with over 70 countries, and Chang' an, the capital of Tang, bustled with envoys, merchants and students from other countries. 'Exchanges of this magnitude helped the spread of the Chinese culture to the rest of the world and the introduction of the culture and products from other countries into China.

The Tang Dynasty saw dynamic interactions between China and other countries. According to historical documents, the Tang Dynasty exchanged envoys with over 70 countries, and Chang' an, the capital of Tang, bustled with envoys, merchants and students from other countries. Exchanges of this magnitude helped the spread of the Chinese culture to the rest of the world and the introduction of the culture and products from other countries into China.--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 04:56, 28 December 2020 (UTC)

==You Yuting 游雨婷==

1.张骞出使西域本为贯彻汉武帝联合大月氏抗击匈奴之战略意图，但出使西域后汉夷文化交往频繁，中原文明通过"丝绸之路"迅速向四周传播。

Zhang Qian's mission to the Western regions was to implement the strategic intention of emperor Wudi of the Han Dynasty to unite with the Yuezhi clan to fight against the Xiongnu. However, after his mission to the Western regions, there were frequent cultural exchanges between the Han and The Barbarians, and the civilization of the Central Plains rapidly spread around through the "Silk Road".

2.海上丝绸之路自秦汉时期开通以来，一直是沟通东西方经济文化交流的重要桥梁，而东南亚地区自古就是海上丝绸之路的重要枢纽和组成部分。

Since its opening in the Qin and Han Dynasties, the Maritime Silk Road has been a significant bridge for economic and cultural exchanges between the East and the West, and Southeast Asia has been an important hub and part of the Maritime Silk Road since ancient times.

3.西学东渐所造成中国思想文化的影响和变化之大，在中国历史上只有百家争鸣可以与之媲美。

The influence and change of Chinese ideology and culture brought by the eastward dissemination of Western learning can only be matched by the contention of a hundred schools of thought in Chinese history.

4.洋务运动推动了近代中国生产力的发展，促使了中国民族资本主义的产生。

Westernization movement advanced the development of productive forces in modern China and the emergence of Chinese national capitalism.--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:47, 26 December 2020 (UTC)

1.Zhang Qian's mission to the Western regions was originally to implement the strategic intention of emperor Wudi of the Han Dynasty to unite with the Yuezhi clan to fight against the Xiongnu. However, after his mission to the Western regions, there were frequent cultural exchanges between the Han and the Barbarians, and the civilization of the Central Plains rapidly spread around through the "Silk Road".--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:09, 26 December 2020 (UTC)

2.Since the opening of the Maritime Silk Road in Qin and Han Dynasties, it has been a significant bridge for economic and cultural exchanges between the East and the West, and Southeast Asia has been an important hub and part of the Maritime Silk Road since ancient times.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:09, 26 December 2020 (UTC)

3.In Chinese history, only contention of a hundred schools of thought can match the great influence and change of Chinese ideology and culture caused by the the eastward spreading of western learning.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:09, 26 December 2020 (UTC)

4.The Westernization Movement promoted the development of productive forces in modern China and the emergence of Chinese national capitalism.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 15:09, 26 December 2020 (UTC)

==Yu Ni 余妮==

1."海上丝绸之路"是古代中国与外国交通贸易和文化交往的海上通道，该路主要以南海为中心，所以又称南海丝绸之路。海上丝绸之路形成于秦汉时期，发展于三国至隋朝时期，繁荣于唐宋时期，转变于明清时期，是已知的最为古老的海上航线。

The "South China Sea Silk Road" is also known as the Maritime Cultural Communication Center of China. The maritime silk road was formed in the Qin and Han Dynasties, developed from the Three Kingdoms to the Sui Dynasty, flourished in the Tang and Song Dynasties, and transformed into the Ming and Qing Dynasties. It is the oldest known maritime route.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:06, 27 December 2020 (UTC)

2.郑和下西洋是中国古代规模最大、船只最多（240多艘）、海员最多、时间最久的海上航行，比欧洲国家航海时间早几十年，是明朝强盛的直接体现。

Zheng He's voyages to the West were the largest, the largest number of ships (more than 240), the largest number of seafarers and the longest voyages in ancient China. They were decades earlier than those of European countries. They were the direct manifestation of the prosperity of the Ming Dynasty.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:06, 27 December 2020 (UTC)

3.明代万历年间，以利玛窦为代表的西方传教士来华传教，同时带来西方科技、文化等。这对中国传统思想文化有所触动。此时的西方科学技术开始迅速发展，而中国这时科学技术的发展较缓慢，相对落后于同时期的欧洲。传教士在传播基督教的教义同时，也传入大量科学技术。

During the Wanli period of the Ming Dynasty, Western missionaries represented by Matteo Ricci came to China to preach, bringing Western technology and culture. This has touched the traditional Chinese ideology and culture. At this time, Western science and technology began to develop rapidly, while the development of science and technology in China was relatively slow, lagging behind Europe in the same period. Missionaries not only spread Christian doctrine, but also introduced a lot of science and technology.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:06, 27 December 2020 (UTC)

4.洋务运动的最根本的指导思想是"自强"、"求富"。其分类思想就是"师夷制夷" 、"中体西用" 八个字。前四个字"师夷制夷" 表明洋务运动与外国资本主义侵略者的关系，即学习西方的长技用以抵制西方的侵略。

The most fundamental guiding ideology of Westernization Movement is "self strengthening" and "seeking wealth". Its classification thought is "learning from foreigners, controlling foreigners" and "Chinese style and western use". The first four words "learning from foreigners and controlling foreigners" indicate the relationship between the Westernization Movement and foreign capitalist invaders, that is, learning from Western long-term skills to resist Western aggression.--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 11:06, 27 December 2020 (UTC)

==Yuan Tianyi 袁天翼==

唐代丝绸之路的畅通繁荣，也进一步促进了东西方思想文化交流，对以后相互的社会和民族意识形态发展，产生了很多积极、深远的影响。

The smooth and prosperous development of the Silk Road in the Tang Dynasty also further accelerated the ideological and cultural exchanges between the East and the West, causing a lot of positive and far-reaching influences on the development of mutual social and national ideologies in the future.--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 10:00, 24 December 2020 (UTC)

宋代海上丝绸之路的持续发展，大大增加了朝廷和港市的财政深收入，一定程度上促进了经济发展和城市化生活，也为中外文化交流提供了便利条件。

The continuous development of the Maritime Silk Road in the Song Dynasty greatly increased the deep financial income of the imperial court and the port city, promoted the economic development and urban life to a certain extent, and also provided convenient conditions for the cultural exchanges between China and foreign countries.--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 10:00, 24 December 2020 (UTC)

西学东渐将西方近代各种学术上的新成果带入了中国，深深影响到各种学术的发展，而许多在传统中国不被重视甚至不存在的学科也在此影响下得到发展，

The eastward spread of Western learning brought various new academic achievements of modern Western learning into China, which deeply influenced the development of various academic disciplines. Under such an influence, many disciplines that were not valued or even did not exist in traditional China also developed.--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 10:00, 24 December 2020 (UTC)

甲午中日战争中，北洋海军全军覆没，标志着清朝海军实力的完全丧失，也标志着35年的洋务运动宣告破产。

The total annihilation of the Beiyang Navy in the Sino-Japanese War marked the complete loss of naval power in the Qing Dynasty and the bankruptcy of the 35-year-old Westernization Movement.--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 10:00, 24 December 2020 (UTC)

==Zeng Liang 曾良==
1.公元前123年，张骞随大将军卫青出使匈奴，在他的引导下，平息了多年来北方匈奴对汉王朝的骚扰，张骞因此被封为博望侯。

In 123 B. C. , Zhang Qian followed General Wei Qing in a major military raid against the Xiongnu. His guidance led to a number of victories, which succeeded in ending the harassment by the Xiongnu of the Han Dynasty. Zhang Qian was therefore conferred the title of Marquis of Bowang.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:29, 25 December 2020 (UTC)

In 123 B.C., Zhang Qian accompanied the great general Wei Qing on a mission to the Xiongnu. Under his guidance, the Xiongnu harassment of the Han dynasty in the north for many years was quelled, and Zhang Qian was thus made the Marquis of Bowang.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:00, 25 December 2020 (UTC)

2.郑和的船队由三百艘大船及三万多名水兵组成，船队中最大的一艘船被称为“宝船”，其船身长达133米，船桅多达九根，可搭载一千人。郑和和汉人与穆斯林船员一起打开了中国在非洲、印度及东南亚的贸易航线。

Zheng He’s fleet had more than 300 ships and 30,000 sailors. The largest vessels, 133-meter-long “treasure ships”, had up to nine masts and could carry a thousand people. Along with a Han and Muslim crew, Zheng opened up trade routes in Africa, India, and Southeast Asia.--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:29, 25 December 2020 (UTC)

Zheng He's fleet consisted of 300 ships and more than 30,000 sailors, the largest ship in the fleet was called the "treasure ship", with a hull length of 133 meters and as many as nine masts, which could carry 1,000 people. Zheng He and the Chinese and Muslim crews together opened up Chinese trade routes in Africa, India and Southeast Asia.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:00, 25 December 2020 (UTC)

Zheng He’s fleet had more than 300 ships and 30,000 sailors. The largest vessels(also called “treasure ships”),133-meter-long ,had up to nine masts and could carry a thousand people. Along with a Han and Muslim crew, Zheng opened up trade routes in Africa, India, and Southeast Asia.--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:26, 25 December 2020 (UTC)

3.清末时，在“西学东渐”浪潮的冲击下，传统儿童教育踏入近代的门槛。

In late Qing dynasty, impacted by the wave of “ The Eastward Spread of Western Learning”, traditional children education stepped into the threshold of modern education. --[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:29, 25 December 2020 (UTC)

At the end of the Qing Dynasty, under the impact of the wave of "Western learning", traditional children's education entered the threshold of modern times.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:00, 25 December 2020 (UTC)

4.西进运动促进了农业、工业、交通业的飞速发展，也促进了美国城市化的进程。

The Westernization Movement promoted the rapid devepment of agrilucture, industry, transportation and the urbanization process of the United States as well. --[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:29, 25 December 2020 (UTC)

The westward movement contributed to the rapid development of agriculture, industry, and transportation, as well as to the urbanization of the United States.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:00, 25 December 2020 (UTC)

==Zeng Xinyuan 曾心媛==

丝绸之路是汉唐千余年间中外经济、文化交流的重要通道，为汉朝的强大，乃至整个中华民族的强大奠定了坚实的基础。
Silk Road, a significant path of economic and cultural exchanges between China and foreign countries during the Han and Tang Dynasty, which lasted for over thousand years, laying a solid foundation for greatness of the Han Dynasty, and even that of the whole Chinese nation.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:25, 27 December 2020 (UTC)

回望历史，浩浩荡荡，郑和七下西洋堪称中国“海上丝绸之路”最壮丽的诗篇，也是人类航海史第一个高峰。
Looking back at the history, Zheng He’s seven voyages to the wast was the most magnificent poem of China’s “Maritime Silk Road”, as well as the first peak in the history of human navigation.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:25, 27 December 2020 (UTC)

鸦片战争后，他们的基本思想就是了解夷情,“师夷长技以制夷”。
After the Opium War, their basic idea was to understand the situation of foreigners and "learn from the advanced technologies in the West in order to resist the invasion of the Western powers.”--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:25, 27 December 2020 (UTC)

洋务运动，又称自强运动。是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。
Westernization Movement, also known as self-improvement movement, was a self-saving movement that westernization school in the late Qing Dynasty introduced western military equipments, machine production, science and technology to save the rule of Qing Dynasty from 1860s to 1990s.--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 12:25, 27 December 2020 (UTC)

==Zhang Hui 张慧==

==Zhang Ling 张玲==

1. 丝绸之路全长约7000公里，经由这条线路所进行的贸易中，中国的丝绸最具代表性，因此得名“丝绸之路”。

The total length of the silk road is about 7000 km. Among the trade carried out along this route, China's silk is the most representative, so it is named the "Silk Road". --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:56, 27 December 2020 (UTC)

2. 在中国，作为国家的政治任务，郑和下西洋对于中国的经济的刺激作用微乎其微。而在西方，东方的商品和航海贸易的利润直接加速了资本主义的原始积累。

In China, as a national political task, Zheng He's Voyages had little stimulating effect on China's economy. However, in the west, the profits from the eastern commodity and maritime trade directly accelerated the primitive accumulation of capitalism. --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:56, 27 December 2020 (UTC)

3. 甲午战争以后，许多有识之士开始更积极全面地向西方学习，出现了梁启超、康有为、谭嗣同等一批思想家。他们向西方学习大量的自然科学和社会科学的知识，政治上也要求改革。这一时期大量的西方知识传入中国，影响非常广泛。

After the Sino-Japanese War of 1894-1895, many people with breadth of vision began to learn from the West more actively and comprehensively, and a group of thinkers such as Liang Qichao, Kang Youwei and Tan Sitong appeared. They learned a lot from the West about natural science and social science, and demanded political reform. During this period, a large amount of Western knowledge was introduced into China, and its influence was very extensive. --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:56, 27 December 2020 (UTC)

4. 洋务运动前期，洋务派以“自强”为旗号，采用西方先进生产技术，创办了一批近代军事工业。

In the early stage of Westernization Movement, the School of Westernization established a number of modern military industries under the banner of "self-improvement" and adopting advanced western production technology. --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:56, 27 December 2020 (UTC)

In the early stage of Westernization Movement, under the banner of "self-improvement",the School of Westernization adopted advanced western production technology and established a number of modern military industries.--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:21, 27 December 2020 (UTC)

==Zhang Peiwen 张佩闻==

==Zhang Weihong 张维虹==

1. 陆上丝绸之路起源于西汉（前202年—8年）汉武帝派张骞出使西域开辟的以首都长安（今西安）为起点，经甘肃、新疆，到中亚、西亚，并连接地中海各国的陆上通道。

The overland Silk Road originated in the Western Han Dynasty (202-8 years ago). Emperor Wu of the Han Dynasty sent Zhang Qian to the Western Regions to open up an overland route starting from the capital Chang'an (now Xi'an), passing through Gansu and Xinjiang, to Central and West Asia, and connecting Mediterranean countries.

2. 郑和下西洋是中国古代规模最大、船只和海员最多、时间最久的海上航行，也是15世纪末欧洲的地理大发现的航行以前世界历史上规模最大的一系列海上探险

Zheng He's voyage to the West was the largest sea voyage in ancient China with the largest number of ships and sailors and the longest time. It was also the largest series of sea explorations in world history before the voyage of the great geographical discovery in Europe at the end of the 15th century.

3. 尽管如此，纵观中国近代西学东渐的历史,它的成就是巨大的。虽然经历了由表及里、由浅入深的艰难探索和吸收过程,但毕竟使中国的近代化历程大大加速,客观上加快了清王朝灭亡的脚步,为中国早日推翻一个旧世界,建立一个新世界奠定了基础。但墨守成规、亦步亦趋的学习心理使中国的每一步学习都事倍功半,成效大打折扣.学习中的'一边倒'现象和盲目照搬现象使中国的西学东渐走了许多弯路,学习中的'急功近利'思想也是造成西学东渐成效甚微的重要原因。

In spite of this, looking at the history of the spread of western learning to the east in modern China, its achievements are huge. Although it has gone through a difficult process of exploration and absorption from the outside to the inside and from the shallow to the deep, it has greatly accelerated China's modernization process, objectively accelerated the pace of the demise of the Qing Dynasty, and laid a foundation for China to overthrow an old world and establish a new world as soon as possible. However, the learning psychology of sticking to the rules and following the same trend makes every step of China's learning get twice the result with half the effort and the effect is greatly reduced. The phenomenon of "one-sided" and blind copying in learning have led to many detours in the spread of western learning to the east in China, and the thought of "eager for quick success and instant benefits" in learning is also an important reason for the little effect of the spread of western learning to the east.

4. 洋务运动后期，洋务派为解决军事工业资金、燃料、运输等方面的困难，打出“求富”的旗号，兴办了一批民用工业。

In the late period of the Westernization Movement, in order to solve the difficulties in capital, fuel and transportation of military industry, the Westernization Movement set up a number of civilian industries under the banner of "seeking wealth".
--[[User:Zhang Weihong|Zhang Weihong]] ([[User talk:Zhang Weihong|talk]]) 03:18, 28 December 2020 (UTC) Zhang Weihong

==Zhang Yinliu 张银柳==

==Zhang Yu 张瑜==
1.通过张骞的外交实践，构建了汉朝与西方国家友好交往的桥梁，促进了东西方文化、经济的交流和发展，为中国汉代昌盛和后世的对外开放奠定了坚实的基础。

Through Zhang Qian's diplomatic practice, he built a bridge of friendly relations between the Han Dynasty and the West, promoting cultural and economic exchanges and development between the East and the West, and laying a solid foundation for the prosperity of the Han Dynasty and the opening up of China to the outside world in later generations.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:33, 25 December 2020 (UTC)

2.郑和下西洋折射出的中国先进航海科技光辉，表现了中国古代人的伟大智慧，从而创造了郑和下西洋的伟大航程。

Zheng He's voyage to the West reflected the glory of China's advanced navigation technology and demonstrated the great wisdom of ancient Chinese people, thus creating the great voyage of Zheng He to the West.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:33, 25 December 2020 (UTC)

3.西学东渐，是指从明朝末年到近代的西方学术思想向中国传播的历史过程。

The Eastward Spread of Western learning refers to the historical process of the spread of Western academic thoughts to China from the end of the Ming Dynasty to modern times.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:33, 25 December 2020 (UTC)

4.甲午中日战争中，北洋海军全军覆没，标志着清朝海军实力的完全丧失，也标志着35年的洋务运动宣告破产。

In the Sino-Japanese War of the First Sino-Japanese War, the Beiyang Navy was wiped out, marking the complete loss of the Qing Dynasty's naval power and the bankruptcy of the 35-year Westernization Movement.--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 14:33, 25 December 2020 (UTC)

==Zhang Yujie 张毓婕==
1.东汉时期丝绸之路的起点在洛阳，它的最初作用是运输中国古代出产的丝绸。

The starting point of the Silk Road in the Eastern Han Dynasty was Luoyang. Its original function was to transport silk produced in ancient China.

2.海上丝绸之路，是古代中国与外国交通贸易和文化交往的海上通道，也称"海上陶瓷之路"和“海上香料之路”

The Maritime Silk Road was a maritime passage for communication, trade and cultural exchanges between China and foreign countries in ancient times. It was also called the "Maritime Ceramic Road" and the "Sea Spice Road".

3.西学东渐，是指从明朝后期到近代的西方学术思想向中国传播的历史过程。

The spread of Western learning to the east refers to the historical process of the spread of Western academic thought to China from the late Ming Dynasty to modern times.

4.洋务运动，又称自强运动。是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。

The Westernization Movement, also known as the self-improvement movement. It was a self-rescue movement carried out by the Westernization School in the late Qing Dynasty from the 1860s to the 1990s to bring in Western military equipment, machine production, and science and technology to save the Qing Dynasty.

==Zhang Yuxing 张宇星==

1. 张骞出使西域本为贯彻汉武帝联合大月氏抗击匈奴之战略意图，但出使西域后汉夷文化交往频繁，中原文明通过“丝绸之路”迅速向四周传播。

Zhang Wei out of the Western Region to carry out the Han Wu Emperor United Moon's strategic intention to fight against the Hunnu, but out of the Western Region after the Hanyi cultural exchanges frequent, the Central Plains civilization through the "Silk Road" spread rapidly around.

2. 郑和下西洋是中国古代规模最大、船只和海员最多、时间最久的海上航行，也是15世纪末欧洲的地理大发现的航行以前世界历史上规模最大的一系列海上探险。

Zheng He's Voyage to the West Was the largest, largest and longest maritime voyage in ancient China, and the largest series of maritime expeditions in the history of the world before the great geographical discovery of Europe at the end of the 15th century.

3. 在明末清初的一波西学东渐中，传教士扮演著相当重要的角色，当时主要以天主教耶稣会为主的传教士们（较晚亦有方济各会、多明我会等的教士），在试图将天主教传入中国的同时，引介了西方的科技学术思想，译著了大量的西方学术相关书籍。

Missionaries played a very important role in a wave of Western studies in the late Ming and early Qing years, when the missionaries, mainly Catholic Jesuits (later franciscans, polyseigns, etc.), introduced Western scientific and technological academic ideas and translated a large number of Western academic books while trying to introduce Catholicism to China.

4. 甲午战争的结果给中华民族带来空前严重的民族危机，大大加深了中国社会半殖民地化的程度；另一方面则使日本国力更为强大，为其跻身列强奠定了重要基础。

The result of the Sino-Japanese War brought unprecedented serious national crisis to the Chinese nation, which greatly deepened the degree of semi-colonization of Chinese society, and on the other hand, made Japan stronger and laid an important foundation for its ranks among the great power.--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:22, 26 December 2020 (UTC)

==Zhao Xi 赵茜==
1.“丝绸之路”是指起始于古代中国，连接亚洲、非洲和欧洲的古代陆上商业贸易路线。

Silk Road refers to the ancient land trade route which started in the ancient China and connected Asia, Africa and Europe.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 04:59, 27 December 2020 (UTC)

Silk Road refers to the ancient land trade route which originated from ancient China and connected Asia, Africa and Europe.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:23, 27 December 2020 (UTC)

2.“海上丝绸之路”是古代中国与外国交通贸易和文化交往的海上通道，该路主要以南海为中心，所以又称南海丝绸之路。

Maritime Silk Road is the sea-lane by through which ancient China traded and did cultural exchanges with other countries. This Silk Road is mainly centered with the South China Sea, thus is called the South China Sea Silk Road as well. --[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 04:59, 27 December 2020 (UTC)

Maritime Silk Road is the sea route through which ancient China traded and did cultural exchanges with foreign countries. This Silk Road centered on the South China Sea, thus being called the South China Sea Silk Road as well.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:23, 27 December 2020 (UTC)

3.西学东渐，是指从明朝末年到近代的西方学术思想向中国传播的历史过程。

Eastward Spread of Western Learning refers to the historic process of the spread of western academic thought to China from the end of Ming Dynasty and the modern times.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 04:59, 27 December 2020 (UTC)

Eastward Spread of Western Learning refers to the historic course of the spread of western academic thought to China from the end of Ming Dynasty to the modern times.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:23, 27 December 2020 (UTC)

4.洋务运动，又称自强运动。是19世纪60年代到90年代晚清洋务派所进行的一场引进西方军事装备、机器生产和科学技术以挽救清朝统治的自救运动。

Westernization Movement, also known as Self-strengthening Movement, is a self-helping movement carried out by the late Qing dynasty in the 1860s and 1990s to introduce Western military equipment, machine production and science and technology to save the Qing dynasty.--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 04:59, 27 December 2020 (UTC)

Westernization Movement, also known as Self-strengthening Movement, was a self-helping movement carried out by the westernization group of the late Qing dynasty from the 1860s to 1990s for introducing Western military equipment, machine production and science and technology to China to save the Qing government.--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:23, 27 December 2020 (UTC)

==Zhao Xiaoyan 赵晓燕==

==Zhou Yiwen 周艺文==

1.张骞到大宛后，向大宛国王说明了自己出使月氏的使命和沿途种种遭遇，希望大宛能派人相送，并表示今后如能返回汉朝，一定奏明汉皇，送他很多财物，重重酬谢。大宛王本来早就风闻东方汉朝的富庶，很想与汉朝通使往来，但苦于匈奴的中梗阻碍，未能实现。汉使的意外到来，使他非常高兴。

After arriving in Dayuan, Zhang Qian explained to the king of Dawan his mission and experiences along the way, and hoped that Dawan could send men to escort him to the Darouzhi. He also said that if he could return to the Han Dynasty in the future, he would tell the emperor of Han and implore him to send a lot of wealth and rewards to the The the king of Dawan. The King of Dawan had long heard of the wealth of the Han Dynasty and wanted to communicate with Han, but he failed to do so because of the hindrance from the Xiongnu. The unexpected arrival of han Emissary made him very happy.

2.郑和下西洋是中国古代规模最大、船只和海员最多、时间最久的海上航行，也是15世纪末欧洲的地理大发现的航行以前世界历史上规模最大的一系列海上探险。

Zheng He's expeditions were the largest in ancient China, with the largest number of ships and sailors and the longest time. They were also the largest series of maritime expeditions in the history of the world before the voyages of European geographical discoveries at the end of the 15th century.

3.此时的西方科学技术开始迅速发展，而中国这时科学技术的发展较缓慢，相对落后于同时期的欧洲。传教士在传播基督教的教义同时，也传入大量科学技术。

At this time, western science and technology began to develop rapidly, while the development of Science and technology in China was relatively slow and lagged behind that in Europe at the same time. Missionaries spread the Christian doctrine, but also spread a lot of science and technology.

4.为了解除内忧外患，实现富国强兵，以维护清朝统治，开始学习西方文化及先进的技术，这样一部分人被称为洋务派。

In order to relieve domestic troubles and foreign invasion, enrich the country and strengthen the army to maintain the rule of Qing dynasty, some people began to learn Western culture and advanced technology, so they were called westernization Group.--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 11:00, 27 December 2020 (UTC)

==Zhou Yuanqu 周园曲==

1.张骞先后两次出使西域，打开了中国与中亚、西亚、南亚以至通往欧洲的陆路交通，从此中国人通过这条通道向西域和中亚等国出售丝绸、茶叶、漆器和其他产品，同时从欧洲、西亚和中亚引进宝石、玻璃器等产品。

1.Zhang Qian made two missions to the Western Regions, opening up land transportation between China and Central Asia, West Asia, South Asia, and even to Europe. From then on, the Chinese used this channel to sell silk, tea, lacquerware and other products to the Western Regions and Central Asia. At the same time introduce gems, glassware and other products from Europe, West Asia and Central Asia.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:00, 28 December 2020 (UTC)

2.郑和下西洋是中国古代规模最大、船只和海员最多、时间最久的海上航行，也是15世纪末欧洲的地理大发现的航行以前世界历史上规模最大的一系列海上探险。

2.Zheng He's voyage to the West was the largest sea voyage in ancient China, the largest number of ships and seafarers, and the longest time. It was also the largest series of sea expeditions in the history of the world before the voyage of the great geographical discovery in Europe at the end of the 15th century.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:00, 28 December 2020 (UTC)

3.西学东渐，是指从明朝后期到近代的西方学术思想向中国传播的历史过程。其虽然亦可以泛指自上古以来一直到当代的各种西方事物传入中国，但通常而言是指在明末清初以及晚清民初两个时期之中，欧洲及美国等地学术思想的传入。

3.The spread of Western learning to the east refers to the historical process of the spread of Western academic thought to China from the late Ming Dynasty to modern times. Although it can also generally refer to the introduction of various Western things into China from ancient times to the present, it usually refers to the academic thoughts in Europe and the United States during the two periods of the late Ming and early Qing and the late Qing and the early Republic. Incoming.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:00, 28 December 2020 (UTC)

4.洋务运动的内容之一是创办新式学校，选送留学生出国深造，培养翻译人才、军事人才和科技人才。1862年在北京设立的京师同文馆，就是中国最早的官办新式学校。

One of the contents of the Westernization Movement was to establish new schools, select and send overseas students to study abroad, and train translators, military talents and scientific and technological talents. The Jingshi Tongwenguan, established in Beijing in 1862, was the earliest government-run new school in China.--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:00, 28 December 2020 (UTC)

==Zhu Meimei 祝美梅==

不仅是中国与这些国家进行交流，通过丝路，印度、东南亚、中东、非洲和欧洲之间的贸易交流也迅速活跃起来。

The Silk Road not only deepen exchanges between China and these countries, but also gave an impetus to trades between India, Southeast Asia, the Middle East, Africa and Europe.

郑和下西洋的路线，被称为海上丝绸之路，那是一条向往陌生的海岸线的开放之路。

The sailing routes of Zheng He, also known as the Maritime Silk Road, was an open road symbolizing people's aspiration to unfamiliar coastlines.

明末清初,西方传教士来华传教,掀起了西学东渐的第一次高潮。

In the late Ming and early Qing dynasty, lots of western missionaries came to China , which brought the first upsurge of the Eastward spread of Western learning.

洋务运动的主要人物具有典型性和代表性的是张之洞和李鸿章。

The main figures of the Westernization Movement are Zhang Zhidong and Li Hongzhang.--[[User:Zhumeimei|Zhumeimei]] ([[User talk:Zhumeimei|talk]]) 02:06, 28 December 2020 (UTC)

==Zhu Xu 朱旭==
1.唐代丝绸之路的畅通繁荣，也进一步促进了东西方思想文化交流，对以后相互的社会和民族意识形态发展，产生了很多积极、深远的影响。

The prosperous Silk Road in the Tang dynasty also further promoted the exchange of thoughts and cultures between the east and the west, and had a lot of positive and far-reaching effects on the later development of both side’s social and national ideologies.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:03, 27 December 2020 (UTC)

2.欧洲人相继进行全球性海上扩张活动，特别是地理大发现，开启了大航海时代，开辟了世界性海洋贸易新时代。西欧商人的海上扩张，改变了传统海上丝绸之路以和平贸易为基调的特性，商业活动常常伴随着战争硝烟和武装抢劫。

The European maritime expansion around the world, especially the discovery of the Age of Discovery, ushered in a new era of world trade in the oceans. The maritime expansion of western european merchants, often accompanied by war and armed robbery, changed the traditional sea route of Silk Road of peaceful trade.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:03, 27 December 2020 (UTC)

3.西学东渐将西方近代各种学术上的新成果带入了中国，深深影响到各种学术的发展，而许多在传统中国不被重视甚至不存在的学科也在此影响下得到发展,但许多传统的学术受到西学的冲击。

The Eastward Spread of Western Learning brought to China various new academic achievements in modern times, deeply affecting the development of various academic disciplines. Many subjects which were not valued or even did not exist in traditional China were also developed under this influence. On the contrary many traditional academies have been impacted by Western academies.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:03, 27 December 2020 (UTC)

4.洋务运动是近代教育的开端。要开始洋务运动，兴办洋务就必须要有精通洋务的人才，但是中国传统的科举制教育却远远无法满足洋务运动对人才的需要。因此兴办新式学堂，派遣留学生，就成了洋务运动进行下去的一项重要的举措。

Westernization Movement was the beginning of modern education. In order to start the Westernization Movement, it is necessary to have people who are proficient in Westernization, but the traditional imperial examination system in China can not meet the needs of the Westernization Movement. Therefore, the establishment of new schools and the dispatch of foreign students has become an important initiative of the Westernization Movement.--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:03, 27 December 2020 (UTC)

==Zou Xinyu 邹鑫雨==

==Zubareva, Ekaterina==

1.Today, Zhang Qian's travels are associated with the major route of transcontinental trade, the Silk Road. His missions opened trade routes between East and West and exposed different products and kingdoms to each other through trade.

今天，张谦的旅行与跨大陆贸易的主要路线“丝绸之路”相关。他的任务打开了东西方之间的贸易路线，并通过贸易使不同的产品和王国相互接触。 --[[User:ZubarevaEkaterina|ZubarevaEkaterina]] ([[User talk:ZubarevaEkaterina|talk]]) 18:25, 27 December 2020 (UTC)

2.Zheng He generally sought to attain his goals through diplomacy, and his large army awed most would-be enemies into submission. However, a contemporary reported that Zheng He "walked like a tiger" and did not shrink from violence when he considered it necessary to impress foreign peoples with China's military might.

郑和通常试图通过外交来实现自己的目标，他的大部队敬畏大多数可能成为敌人的敌人。然而，当代报道说，郑和“走得像老虎一样”，当他认为有必要用中国的军事力量打动外国人民时，并没有因为暴力而退缩。--[[User:ZubarevaEkaterina|ZubarevaEkaterina]] ([[User talk:ZubarevaEkaterina|talk]]) 18:25, 27 December 2020 (UTC)

3.With the Jesuits coming to China to preach, the historical event of the introduction of Western science and technology into China was called the first wave of the introduction of Western learning to the East.

随着耶稣会士来到中国讲道，西方科学技术传入中国的历史性事件被称为第一波西方知识向东方传入的浪潮。--[[User:ZubarevaEkaterina|ZubarevaEkaterina]] ([[User talk:ZubarevaEkaterina|talk]]) 18:25, 27 December 2020 (UTC)

4.By the time the Europeans launched an intensive drive to incorporate China at the beginning of the 1840s, the capitalist world economy was already completing the incorporation of other major new zones into its division of labour.

到1840年代初欧洲人开始大力整合中国时，资本主义世界经济已经在将其他主要的新地区纳入其劳动分工中。--[[User:ZubarevaEkaterina|ZubarevaEkaterina]] ([[User talk:ZubarevaEkaterina|talk]]) 18:25, 27 December 2020 (UTC)

20201228 trans

2020-12-28T05:29:27Z

Peng Ruihong: /* Peng Ruihong 彭锐宏 */

==Cao Runxin 曹润鑫==
'''Zhu Ziqing'''

A third example, where an author shows another face in his essays is Zhu Ziqing. He is known as the author of the most often reprinted story-like Chinese essay "''Back View''" (Beiying), a standard school text. The success of this essay lies in the fact, that it applies to filial pity. From the reported fare-well scene with his father at the train station, he learned that his father loved him and that he had grown-up too now.
==Chang Huiyue 常慧月==
This self-reflective essay helped Zhu to find himself through the observation of the other (here his father). The 2nd often printed essay is also from Zhu. Parallelistic and repetitive structures are the driving factor in the atmospherical nebulous lyrical landscape desription "''The Moonlit Lotus Pond''", whose style easily may seem mannerist to the Western reader.

Zhu Ziqing supposedly opposed all political engagement and, wrote about unspectacular things. In Taiwan he became a type of substitute for the categorically refused state writer of the People’s Republic, Lu Xun, mainly because of Zhu’s supposed political independence.

通过他人的观察（这里主要指朱自清的父亲），这篇自我反省式的文章帮助朱自清认清了自己。经常出版的第二版本也来自朱自清。“荷塘月色”中描述的天空星云，抒情般的景色是通过平行结构和重复结构中展现出来的，这种风格使西方读者很容易辨别。

据称朱自清反对一切政治参与，只写不引人注意的事情。在台湾，主要因为朱自清的所谓政治独立，他因而代替了明确反对民国的作家鲁迅。--[[User:Chang Huiyue|Chang Huiyue]] ([[User talk:Chang Huiyue|talk]]) 14:33, 27 December 2020 (UTC)

==Chen Han 陈涵==
I would like to show with three examples that Zhu had absolutely clear political ideas: He had taken part in the demonstration March 18, 1926, which ended in a massacre. Zhu described this in ''"Report On the Massacre of the Government''"[ (Zhizhengfu da tusha ji).].

''Shots were still being fired, and the entrance of the east gate was packed with people. [...] Pushing and shoving, we climbed over them with great effort. We must have lost our senses then, not seeing, to our shame, the grotesqueness of our action. ''

我想用三个例子说明，朱自清有绝对明确的政治思想。1926年3月18日，他参加了示威游行，这场游行最终以屠杀告终。朱自清在《执政府大屠杀记》中对此进行了描述。

''这时枪声未歇，东门口拥塞得几乎水泄不通。[...] 我们便推推搡搡，拥挤着，挣扎着，从他们身上踏上去。那时理性真失了作用，竟恬然不以为怪似的。'' --[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:39, 26 December 2020 (UTC)

==Chen Hui 陈惠==
''[...]I was still walking on top of the people. No one dared to miss a single step, filing through the gate that divided safety from danger, one that would give us life or take our lives away. [...] My efforts finally brought me down to the ground, sealing my fate as I rolled down from the human pile. [...] I learned later that some of the people by the gate were dead, killed by the pistol squad firing from the other side of the gate. When I recall stepping over dead bodies, I cannot help but tremble with fear. [...]''
==Chen Jiangning 陈江宁==
From this experience, Zhu addresses directly the repsonsible political leaders:

''Duan Qirui, you must think about it! [...] How could we explain this to the world? [...] Granted, Duan Qirui and others could commit such atrocities without a thought; but how could we, the people of China, face the world with such a shameless government? [...] We, [...], must ask, „So many were killed—what should we do?“''
经过这次经验，朱直接给负责相关部门的政府官员写信道：“段祺瑞，你好好想一想！[…]我们要怎么跟世界人民解释？[…]当然了，段祺瑞和其他士兵不用想都会承认这次的暴行；但是，我们，作为中华人民共和国，怎么能以这样一种无耻的政府面对世界？，[…]我们，[…]必须要问，这么多人牺牲了，我们应该做什么？”--[[User:Chen Jiangning|Chen Jiangning]] ([[User talk:Chen Jiangning|talk]]) 15:11, 27 December 2020 (UTC)

==Chen Jiaxin 陈佳欣==
In contrast, Lu Xun has portrayed the same massacre with sighing undertone and Zhou Zuoren bitter-humorously in his "''Ways to die''"[ (Si fa).] - in which he finds "to be shot" the best method to die. The supposedly less politically engaged Zhu shows here more engagement.

The essay "''Facing the New China''"[ (Xin Zhongguo zai wang zhong).] is Zhu's political manifest: He asks for democracy, enlightenment and an increase of the education level.
==Chen Jingjing 陈静静==
''China has to be born again through democratization. [...] The people should express their own will, concentrate on their own strength. Every level of administration should build up on the expressed will and strength of the people and struggle for the majority and its greatest happiness. This means that the people govern, the people own, the people enjoy.''

A few weeks before his death, he demanded in the speech ''"Today's duty of the Intellectuals''"[ (Zhishifenzi jintian de renwu).] the participation of the intellectual in the struggle for a better society.

“中国必须通过民主化重生。[...]人们应该表达自己的意志，集中自己的力量。各级行政机关都应该建立在人民的意志和力量的基础之上，并且为大多数人及其最大化的幸福而奋斗。也就是民治，民有，民享。”

”中国必须用过民主化重生。[...]人们应当表达他们自身的意志，集中力量。各级政府都应建立在人民意志和力量基础之上，并为大部分人民及其最大幸福而奋斗。也就是民治、民有、民享。”--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:15, 27 December 2020 (UTC)

在他去世的几周前，他在 “知识分子今天的职责”的演讲中要求知识分子参与建设更好的社会。--[[User:Chen Jingjing|Chen Jingjing]] ([[User talk:Chen Jingjing|talk]]) 11:31, 27 December 2020 (UTC)Chen Jingjing

==Chen Sha 陈莎==
With only a handful of essays I have demonstrated, that the picture of these three authors changes substantially, if we read carefully also their less known essayistic work. Imagine now how the picture of 20th century Chinese literature might change, if the literary histories and anthologies would not only tell the history of drama, fiction and poetry, but would also grant the essay its proper place. The following part of my paper are results of my monograph on the 20th century Chinese essay.
==Chen Sunfu 谌孙福==
'''The essay boom as a mirror reflecting growing individuality, participation in the public sphere, and the giddy-paced character of modern Chinese society'''

Acquiring an overview of the essay and assessing its essence has required extensive research in bookstores and libraries, in the People's Republic of China, Taiwan, Hong Kong and the United States for available resources in the form of essay book collections as well as secondary literature dealing with the essay.

'''散文潮就像一面镜子，反映出了日渐显著的个体性、公众场合的参与度和现代中国社会令人眼花缭乱的种种特质'''

对散文进行全面审视，并分析其内在本质，要求我们在中华人民共和国、台湾、香港和美国的各大书店、图书馆开展广泛研究，获取散文集或涉及散文主题的二次文献等可用资源。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 00:35, 28 December 2020 (UTC)

==Chen Yongxiang 陈永相==
I built a database for a statistical analysis to rank more than 5000 essays and 1400 essayists. It turned out that out of the top 60 most famous Chinese essays only 14 had been translated into English so far. The forthcoming collection of Tam King-fai adds 4 and my own one the remaining 42.

Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report[ (baogao wenxue) (Klaschka 1998).].

我建立了一个用于统计分析的数据库，对5000余篇散文和1400名散文家进行排名。事实证明，迄今为止，在中国最著名的60篇论文中，只有14篇被翻译成英文。谭景辉即将出版的散文选集另有新翻译的4篇，我自己则翻译余下的42篇。

分析表明，自1979年以来，总体上来说，散文发表有所增加，在“文化大革命”之后还出现了两次热潮，在1990年达到了新的高度。首次增加出现在20世纪20年代和30年代，此后便被报告文学所取代（Klaschka 1998）。--[[User:Chen Yongxiang|Chen Yongxiang]] ([[User talk:Chen Yongxiang|talk]]) 04:41, 27 December 2020 (UTC)

==Cheng Yusi 成于思==
The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous essay bookseries[ sanwen congshu 散文叢書.].

The reason for the increase in essay production, which we can date right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in the sampling of 130 ‘representative’ books I was able to collect for the survey. There are three reasons for the increase in Chinese essay production and popularity in the mid-1990s:
==Deng Jinxia 邓锦霞==
1, The giddy-paced nature of current Chinese society with its demands for diverting and short texts, as Hall has put it: “[...] we live in an age of exposition”[ (Hall 1984:xiii).].

2, The increasing consciousness of individuality for which the essay is the most direct form of subjective expression, even more direct than the poem with its metrical and formal demands.

3, A revival of interest in discussing socio-political issues through the medium of the essay, as was the case in the 1920s/30s.

1，当前中国社会的快节奏需要分篇和短篇文本。正如霍尔所言，：“ ......我们生活在博览会时代。” [（Hall 1984：xiii）]。

2，对于正在增强的个人意识来说，散文是主观表达的最直接形式，甚至比具有韵律和形式要求的诗歌更直接。

3，通过散文讨论社会政治问题的兴趣的复兴，就像1920年代/ 30年代那样。--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:35, 27 December 2020 (UTC)

==Ding Daifeng 丁代凤==
If we look carefully at essay collections not only published in the United States, but also in Hong Kong, Taiwan and the People’s Republic, we find the following three reasons for the under- and overestimation of single essayists or essays which correspond to regional differences:

1, EXOTIC In the United States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.

如果我们仔细观察在美国出版的，以及在香港、台湾和中华人民共和国出版的散文集，我们会发现以下三个原因导致人们低估和高估了回应地域差异的单个散文家或散文:

1、异国情调在美国，散文往往是根据西方人的口味来选择的，完全不知名的作者和老牌作家拥有一样多的空间。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:37, 26 December 2020 (UTC)

如果我们细细研读在美国出版的，以及在中国香港、台湾和大陆出版的散文集，我们会发现以下三个原因导致人们因地域差异而低估或高估了某些散文家或散文:

1、异国情调在美国，散文往往是根据西方人的口味来选择的，名不见经传的作者和著名的作家拥有同样多的市场。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:44, 26 December 2020 (UTC)Mo Ling

==Fang Jieling 方洁玲==
2, SOCIO-POLITICAL In Taiwan, Lu Xun has been banned for a long time, but today, as the mentioned survey proofs, he ranks 12th among modern authors there. Wang Meng has been overestimated in the People’s Republic of China due to his political post.

3, PERSONAL Hong Kong literature on Yu Guangzhong has been censored by his disciple Huang Weiliang in favor for Yu.[ (see Lin Yaode 1989:50).]

Having named reasons for the essay boom and for the support for and the suppression of different actors in the cultural field of the essay, I would like to finish my paper by naming a few trends of the essay as they appear at the eve of the century.

2、社会政治在台湾，鲁迅被禁锢了很久，但如今，如上述调查证明，他在台湾现代作家中排名第12位。在中华人民共和国，王蒙因其政治职务而被高估。

3，个人在香港关于余光中的文学被他的弟子黄伟良检查和删节，他是赞成余光中的。（见林耀德1989：50）。

在列举了一些关于论文热潮以及在论文文化领域中对不同行为者的支持和压制的原因之后，我想通过列举几世纪前夕出现的一些论文趋势来结束我的论文。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 14:51, 27 December 2020 (UTC)

==Gan Fengyu 甘奉玉==
The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consumer-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".

政治散文的主题从1907年兴起的启蒙教育散文转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影）都在讨论最佳社会制度，于是有关政治问题的主题复兴，但20世纪90年代时，主题又变成了非政治性，更加哲学道德的主题范畴，那会，散文家们首先对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:42, 27 December 2020

政治类散文的局部发展从1907年兴起的启蒙教育类转变为20世纪20-30年代的日常政治散文，又进一步于20世纪40年代转变为反日宣传，于20世纪50-60年代发展为意识形态宣传。然而到了20世纪80年代，（文学和电影中）对于最佳社会制度的探讨使得政治话题再次变得火热。但20世纪90年代时，写作主题又转向非政治性，以及更加哲学道德的范畴，那会，散文家们首先会对照大众的消费导向来定义角色。除了声称“艺术倾注的”文章外，在中国，这类散文似乎是保留了教育主张的唯一体裁。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:53, 27 December 2020 (UTC)

==Gao Mingzhu 高明珠==
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("''On dreams''"[ "Shuo meng 說夢" On dreams in: Zhu Ziqing 1928.]) and Zhou Zuoren from 1917 ("''My own garden''"[ 9.1923.], "''The Fly''"[ 1924.], "''Reading on the Toilet''"[ 1936.]), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the newly encountered world of mass consumerism.

非政治类文章的局部发展始于朱自清以及周作人1917年开始写的每日随想（朱自清1928年发表的散文《说梦》；周作人1923年发表的《自己的园地》、1924年发表的《苍蝇》、1936年发表的《入厕读书》）。自1927年的修正，政治类文章成为主流，直到20世纪30年代末期，非政治类文章因为抗日战争的爆发完全消失。直到20世纪70年代，人民生活回归正常，非政治类文章才重新现世，由于消失太久，日常琐事成为当时热门的写作话题。20世纪90年代，由于政治话题热度的下降以及进入新时代为迎合广大群众而开发新话题的需要，非政治类文章又迎来一次高潮。--[[User:Gao Mingzhu|Gao Mingzhu]] ([[User talk:Gao Mingzhu|talk]]) 12:46, 27 December 2020 (UTC)

==Gong Yumian 龚钰冕==
In the end of this century not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. Among the upper list places of the political essay after 1949 there are critical essays. For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.
==Gu Dongfang 顾东方==
A sign for the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publishing houses with an orientation for customers (former: "readers"). Following the emotional essays of Zhu Ziqing who rank 1st and 2nd, ''nostalgia'' is the element of emotional identification in "''Wild vegetables of my home region''" by Zhou Zuoren, which ranks 3rd[ In Jia Pingwa's "Moon traces", which ranks 11, and in Ba Jin's "''Paradise for Birds''", which ranks 19]. Therefore one can state, that moving essays form the top.
==Guan Qinqing 管钦清==
In 1927, Chinese literature took the form of 'engaged literature'. In the 1980/90s, the discussion of politics in daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology. In the later half of the 1990s, the master narrator himself seems to be lost within the subjectivity of individuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife.

1927年，中国文学出现了“参与文学”的形式。不同于那个时候，在20世纪90年代，有关日常利益的政治讨论只占很小的一部分。 20世纪80年代，包括诗歌和散文在内的所有流派都被批评家用来反对共产主义的主要叙事或毛泽东主义对艺术作为意识形态的理解。 20世纪90年代下半页，主讲者本人似乎迷失在个人的主观性以及越来越正式化但基本上空虚的城市生活的日常亵渎和平庸中。--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 01:35, 28 December 2020 (UTC)

==Gui Yizhi 桂一枝==
In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only remiscent element left is the patriotism.[ ''Trends like the use of ordinary language'', which one finds in novels since 1993 (''Jia Pingwa'', Feidu; ''Gu Cheng'', Yingger) and New Borderlessness since 1995, cannot be proven in the essaywriting.The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable ''object d'art''.]

上个世纪90年代，80年代的政论文随笔文化逐渐隐没了，唯一剩下留有想象空间的元素就是爱国主义。[“比如使用普通语言的趋势”，这是从1993年以来在小说中发现的（“贾平凹”）费杜，古格，英格）以及自1995年以来，《新无边际》都无法在论文写作中得到证明，我们之所以没有找到后现代小说意义上的后现代散文，是因为文章的直接性：随笔作为一种体裁，是作者和读者之间的对话，而不是想要引起不同解释的原因或可能依赖于特殊形式或内容甚至是按顺序引用前现代特征的艺术品，这使它成为一个与众不同的“艺术品”。]--[[User:Gui Yizhi|Gui Yizhi]] ([[User talk:Gui Yizhi|talk]]) 13:06, 26 December 2020 (UTC)

'''References''' [partly mentioned with German translation] （不用翻）

Vera Schwarcz 1996, Vera Schwarcz, "The pain of sorrow: public uses of personal grief in modern China", in Daedalus: Journal of the American Academy of Arts and Sciences (Winter 1996)

Ba Jin 1982, Ba Jin: "Yi feng huixin 一封回信" (Ein Antwortbrief (26.10.1982)), in: Bing zhong ji 病中集 (Auf dem Krankenlager), Hongkong 香港 1984(?) (Series Suixiang lu 隨想錄 (Thoughts) Bd 4), 147 pp.

Ba Jin 1982a, Ba Jin: "Yi pian xuwen 一篇序文" (Ein Vorwort) [dated 1982.9/10], in: Ba Jin: Auf dem Krankenlager 1984

Ba Jin 1956, Ba Jin 巴金: "Duli sikao 獨立思考" (Unabhängig denken), in: Li Jisheng 李濟生, Li Xiaolin 李小林 (Hgg.): Ba Jin liushi nian wenxuan (1927 - 1986), Suixiang lu, zagan, sanwen, xuba, yanjiang, shuxin 巴金六十年文選（１９２７－１９８６）隨想錄·雜感·散文·序跋· 演講·書信 (Ba Jin. Werkauswahl aus 60 Jahren (1927 - 1986), Gedanken, vermischte Gefühle, Essays, Vor- und Nachworte, Reden, Briefe), Shanghai 上海: Shanghai wenyi chubanshe 上海文藝出版社 (Literatur- und Kunstverlag Shanghai), 1986.12, S. 461 - 462 [Datiert auf 1956.]

Ba Jin 1962, "Zuojia de yongqi yu zerenxin 作家的勇氣與責任心" (Mut und Verantwortungsbewußtsein der Schrifsteller) 1962; der Essay von Zhou Zuoren 周作人: "Wenxue tan 文學談" (Über Literatur), in: Tan long ji 談龍集 (Über Drachen. Sammlung), Shanghai 上海: Kaiming shudian 開明書店 (Kaiming Buchladen) 1927.12, Nachdruck: Hongkong 香港: Shiyong shuju 使用書局 (Praxisverlag) 1972.1, 310 S., S. 165 - 167

Zhou Zuoren 1919, Zhou Zuoren, "Zuxian chongbai 1919 (Ancestor Worship)," in Early Essays, op.cit., pp. 78

Zhou Zuoren 1920: Zhou Zuoren 周作人, Xin wenxue de yaoqiu 新文學的要求" (The demand of the New Literature) [lecture], in Beiping shaonian xuehui 北平少年學會 (Beiping youth conference) 1920.1.6, in: Zhang Ruoying 長若英: Xin wenxue yundong shi ziliao 新文學運動史資料 (Material on the history of the New Literature movement), Shanghai 上海: Guangming shuju 光明書局 (Guangming bookstore) (1934.9) ²1936.9, 291-296

Zhou Zuoren 1923, Zhou Zuoren: Yanzhicao ba (Preface to Yu Pingbo's Yanzhicao), in: Yongri ji (Book of Eternal Day), Shanghai: Beixin shuju 1929, 180-181

Zhou Zuoren 1929, Zhou Zuoren: Ertong de shu (The books of children), in: Chenbao fukan (1923.8.17)

Zhou Zuoren yuanliu, Zhou Zuoren: Zhongguo xin wenxue de yuanliu (Sources of New Chinese Literature), p 71

Zhou Zuoren 1932, Zhou Zuoren: Lun baguwen 1932, in: Kanyun ji p. 148

Source: NEAAS annual meeting 10/09/1999 New Haven (Yale University)

==Guo Lu 郭露==
'''Modern Chinese Literature and the Essay Genre: A New Perspective'''

''Martin Woesler''

In this paper, I will not recount the contents and propose interpretations of any essays, nor will I outline the main topics or styles of essaywriting in China, but I would like to take the opportunity to reflect a little bit on the phenomenon of the genre itself and discuss some conclusions and hypotheses with the attentive and critical audience which can be found at only a few places on earth, EALC at Harvard definitely being one of them.

《中国现代文学与散文体裁：以新视角》

''吴漠汀''

在本文中,我将不再赘述任何文章的内容和提出的观点,我也不会列出其主要主题或风格,但是我想借此机会,反映一些现象本身的类型，并与包括哈佛大学学生在内的观众对一些结论和假设进行探讨。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:16, 25 December 2020 (UTC)

《中国现代文学与散文体裁：新视角》

吴漠汀

本文将不再赘述或解释任何文章的内容，也不会列出中国散文的主要主题或风格。我想借此机会，反思体裁现象，同乐于助人、至关重要且世间少有的读者，包括哈佛大学东亚语言和文化学院的学生，对一些结论和假设进行探讨。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 03:28, 25 December 2020 (UTC)

==Han Haiyang 韩海洋==
'''1. The unknown genre'''

The literary-historical narrative told by anthologies and collections of the 20th century has drawn an incomplete picture of Chinese literature: The genre of the essay was lacking. In my paper I will ask, if the picture of literature can remain unchanged, if we take into consideration also the essay. The genre has been neglected for a long time as a genre of merit (Margouliès 1949, Schmidt-Glintzer 1990) or overlooked (McNaughton 1974, Leiden 1988-90, McDougall 1998);

'''1.未知体裁'''

二十世纪文选和选集里的文学史的叙述对于整个中国文学来说是不完整的：散文题材是缺失的。在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:09, 26 December 2020 (UTC)

'''1.未知体裁'''

20世纪选集所讲述的文学历史叙事，描绘了一幅不完整的中国文学图景:：散文题材是缺失的。在我的论文里我将要探寻是否文学整个文学框架依旧保持不变，是否把散文体裁考虑进去。作为一种具有优势的体裁它已经被忽视了很久了。（马古烈 1949，施寒薇 1990）或者被省略（约翰·麦克诺顿 1974，莱顿 1988-90，杜博妮 1998）；--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:30, 26 December 2020 (UTC)

'''1.未知体裁'''

20世纪的选集和文集所讲述的文学史叙事，勾勒出一幅不完整的中国文学图景。散文的体裁是缺乏的。在我的论文中将要探讨如果我们把散文也考虑进去，文学的图景是否可以保持不变。长期以来，这一文体作为一种优秀的文体被忽视（马古利耶斯1949年，施密特-格林策1990年）或被忽略（麦克诺顿1974年，莱顿1988-90年，麦克杜格尔1998年）。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:23, 27 December 2020 (UTC)

==Han Wanzhen 韩宛真==
whereas its elder brother, fiction, has been prized ever since the valuing of fictional literature and the vernacularisation of writing in early Republican China, which followed from the master narrative established by the May 4th movement. Modern anthologies would have the reader believe that a triumvirate of poetry, fiction and drama forms the backbone of modern Chinese literary output.

由于自民国初年五四运动确立的总叙事之后，对小说文学的重视和写作的白话化，因而它的系列小说，就一直受到重视。现代选本会让读者相信诗歌、小说、戏剧这三驾马车构成了中国现代文学创作的主干。--[[User:Han Wanzhen|Han Wanzhen]] ([[User talk:Han Wanzhen|talk]]) 15:20, 27 December 2020 (UTC)

==He Changqi 何长琦==
'''Excursion: Defining the essay as a non-fictional subjective representation in a free form'''

Similar to international literature, the basic subdivision of literature in China in general is one in three types: epic (with xiaoshuo (fiction), sanwen (non-fictional prose)), lyrics (shige) and drama (xiqu). Though there is no pure epic form, fiction and prose are often jointly addressed with the Chinese term "wu yunwen" which corresponds to the term "epic" in the West. The types may be distinguished roughly by their nature in the following way: In the epic, bygone events are retold, a broad, filled story dominates the foreground.
==Hu Baihui 胡百辉==
In the lyrics, the reader is encouraged to feel the current sensations and often confessionlike feelings of the poet. The drama recalls a self-contained action directly in monologue or dialogue and in this way unburdens the re-creative imagination of the readers/spectators through it. The essay as a genre of the epic is a detached non-fictional subjective representation in a free form.
在抒情诗中，读者被鼓励去感受当下的感觉，并且常常是诗人的忏悔式的感觉。戏剧直接在独白或对话中回忆起一个自足的动作，以这种方式释放了读者/观众重新创造的想象力。散文作为史诗的一种体裁，是一种超脱的、非虚构的、自由形式的主观表现。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 02:29, 27 December 2020 (UTC)

在抒情诗中，鼓励读者感受诗人当下的感觉，且这种感觉常常是诗人的忏悔。戏剧直接以独白或对话的方式回忆一个自足的动作，并通过这种方式释放了读者/观众再创造的想象力。散文作为史诗的一种体裁，是以自由的形式进行的一种分离的非虚构的主观表现。--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:11, 27 December 2020 (UTC)

==Hu Huifang 胡慧芳==
"Essay", Chinese mostly ''sanwen'', is a genre term for shorter, self-contained non-fictional prose texts, in which the author tries to mediate individual experiences on an object or a question out of subjective I-perspective. This it tries associatively and from different sides, not as a text for daily use, but with artistic or educationally demanding means of language, nevertheless in an accessible form. The resource is mastered by the essayist sovereignly and the topic is seen in a larger context and can even be presented humorously. Freedom in form and content is essential for the essay.

“散文”，中文主要是“散文”，是一个较短的、独立的非虚构散文文本的体裁术语，作者试图从主观的角度调解个人对一个对象或问题的体验。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。资源由散文家自主掌握，主题在更大的背景下被看到，甚至可以幽默地呈现。文章在形式和内容上的自由是必不可少的。--[[User:Hu Huifang|Hu Huifang]] ([[User talk:Hu Huifang|talk]]) 13:22, 27 December 2020 (UTC)

“散文”是一种体裁术语，在汉语中也叫做“sanwen”，指篇幅较短、自成一体的非虚构散文文本，散文创作者可以从主观的角度，将个人的经验调和到事物或问题上。它试图从不同的方面进行联想，不是作为日常使用的文本，而是用艺术或教育要求的语言手段，然而是以一种容易理解的形式。文章素材由散文家自主掌握，主题可以置于更大的背景之下，甚至可以一种幽默的方式呈现。散文的形式和内容都是自由的。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:36, 27 December 2020 (UTC)

“随笔”，中文名多为“散文”，是一种体裁术语，指篇幅较短、自成一体的非虚构散文文本，作者试图从主观视角来调和个人对对象或问题的经验。
散文试图从不同的方面进行联想，它不是作为日常使用的文本，而是作为艺术或教育要求的语言方式，虽然如此，还是以一种可理解的方式呈现。
资源由随笔作家独享，话题可以在更大的背景下展出，甚至可以幽默地呈现。形式和内容的自由对这篇随笔至关重要。--[[User:Kang Lingfeng|Kang Lingfeng]] ([[User talk:Kang Lingfeng|talk]]) 14:38, 27 December 2020 (UTC)

==Hu Jin 胡瑾==
Different perspectives range in the international genre of the essay: Genres are primarily divisions of literature through the scholarship of literature for specialized contemplation and in order to be able to compare similar texts more easily. On the other hand, a subcategorization in numerous small entities, like Zheng Mingli does with the essay, questions the sense of such subdivisioning in reference to hermeneutic findings. One must also stay aware of the changing nature of literature itself and the relativity of the scientific perspective, which is still a timely one, even if its accepted internationally.
==Ji Tiantian 纪甜甜==
Regional deviations seem less important for the essay than for established genres like short stories, novels etc., and far less important than for poems. All these other genres are seen as international genres. My hypothesis, that the Chinese and the Western essay also belong to the same international genre maybe proved by the crosscultural mutualities both in form and content.

地域差异对散文的影响似乎不如对已确立的文体如短篇小说、小说的影响大，也远不如对诗歌的影响大。除散文外的其他文体被视为国际文体。我认为中西方散文也属于相同的国际文体，跨文化的相互作用也许可以在形式和内容上证明这一假设。

对于文章而言，比起短篇故事，小说等已存的体裁，区域差异似乎不那么重要，对于诗歌而言，区域差异更不重要。所有这些其他的体裁都被看作国际体裁。中国和西方的文章都属于同一国际体裁，这一假设也许可以通过形式和内容上的跨文化相互关系来证明。--[[User:Chang Huiyue|Chang Huiyue]] ([[User talk:Chang Huiyue|talk]]) 15:27, 27 December 2020 (UTC)

==Jiang Fengyi 蒋凤仪==

In the 21st century, the world is growing together and culture is mainly determined by the grade of modernization. The Chinese essay, as we find it in newspapers today, has taken on the form and content of the Western essay and is aimed at a target group comparable to that of the Western essay. This is a second hint that the modern Chinese essay belongs to the international genre of the essay.

在21世纪，世界共同发展，文化主要决定于现代化的水平。今天我们在刊物上看到的中国散文，已经具备了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文属于国际散文类别的第二个暗示。--[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 07:58, 25 December 2020 (UTC)

在21世纪，世界上的国家趋向于走到一起，而文化则主要取决于现代化水平。正如我们从现今报纸里面看到的那样，中国散文采用了西方散文的形式和内容，而且其目标群体与西方散文相当。这是中国现代散文开始趋同于国际散文体裁的第二个标志。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:27, 25 December 2020 (UTC)

21世纪，世界在共同成长，文化主要由现代化程度决定。我们今天在报纸上看到的中国散文，在形式和内容上都与西方散文相似，其目标群体也与之相似。这是中国现代散文属于国际散文的第二个暗示。--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 09:44, 26 December 2020 (UTC)

在21世纪，世界共同发展，文化主要决定于现代化的水平。我们今天在报纸上看到的中国散文，已经呈现出西方散文的形式与内容，并且其目标群体也与西方散文不相上下。这是中国现代散文属于国际散文体裁的第二个迹象。--[[User:Han Haiyang|Han Haiyang]] ([[User talk:Han Haiyang|talk]]) 11:17, 26 December 2020 (UTC)

==Jiang Hao 姜好==
Even though the translation of ''duanpian xiaoshuo'' with ''short stories'' is commonly accepted, both are less closely related than the Western essay and its Chinese counterpart. The definition, which I developed out of a sample of more than 5000 modern Chinese essays, fits also the special international understanding of the essay (following Bolz 1992 13:269-272 on the development of the western essay; Butrym 1989 on the theory of the western essay).

尽管人们普遍接受用短小故事来翻译短篇小说，但两者的关系不如西方的散文和中国的同类文章密切。这个定义是我从5000多篇中国现代散文样本中发展出来的，也符合国际上对散文的特殊理解（继博尔兹1992年13:269-272论西方散文的发展；布特莱姆1989年论西方散文的理论）。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:01, 27 December 2020 (UTC)

尽管人们普遍接受用“短小故事”来翻译“短篇小说”，但两者的关系并不如西方散文与其中国同类文章密切。这个定义是我从5000多篇中国现代散文样本中得出的，也符合国际上对散文的特殊理解（继博尔兹于1992年 13:269-272 论西方散文的发展；布特莱姆于1989年论西方散文的理论）。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:34, 27 December 2020 (UTC)

尽管人们普遍接受用“短小故事”来翻译“短篇小说”，但两者的关系不如西方的散文和中国的对应定义密切。这个定义是我从5000多篇中国现代散文样本中发展出来的，也符合国际上对散文的特殊理解（继博尔兹1992年13:269-272论西方散文的发展；布特莱姆1989年论西方散文的理论）。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:01, 27 December 2020 (UTC)--[[User:Ji Tiantian|Ji Tiantian]] ([[User talk:Ji Tiantian|talk]]) 15:35, 27 December 2020 (UTC)

==Jiang Qiwei 蒋淇玮==
Besides the trend towards a globalized society, first expressed in Zhou Zuoren's call to adopt the English essay style, there are special local characteristics of the Chinese essay. How is the Chinese essay to determine culturally, what makes it "Chinese"? In the occidental essay the form seems to be a more important criterion of differentiation than in its Chinese counterpart. In China even those texts are included, which have only a similar content, but cross the borders of the formal generical framework.

除了首先由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文有独特本土的特征。中文散文如何形成其特有文化，其中文性又由何组成？和中文散文相比，西方散文的文章形式似乎是更重要的分类标准。在中国，甚至有些文章内容相似，但形式和类别大相径庭。--[[User:Jiang Qiwei|Jiang Qiwei]] ([[User talk:Jiang Qiwei|talk]]) 02:06, 25 December 2020 (UTC)

除了最初由周作人表达出来的社会全球化趋势，号召采用英语散文风格，中文散文具有独特的本土特色。中文散文如何形成其特有文化，其中文性又由何组成？与中文散文相比，西方散文的形式分类标准似乎更重要。在中国，有些文章甚至是内容相似，但形式和类别大相径庭。--[[User:Guo Lu|Guo Lu]] ([[User talk:Guo Lu|talk]]) 02:18, 25 December 2020 (UTC)

除了周作人提倡采用英语散文风格所体现的全球化社会趋势外，中文散文还具有独特的本土特色。中文散文如何在文化上定义，其中国性又是什么？在西方文章中，形式似乎是比中国文章更重要的区分标准。在中国，甚至包括那些只有类似内容，却跨越了形式上的属相框架的文本。--[[User:Jiang Hao|Jiang Hao]] ([[User talk:Jiang Hao|talk]]) 11:05, 27 December 2020 (UTC)

==Kang Haoyu 康浩宇==
This can be shown with Zheng Mingli, who subcategorises the "unfinished diary" or the "unfinished letter". Those texts belong - within the Western context - to texts of personal use and therefor to the non-fictional prose works. Only after they have been altered into essays (Zheng Mingli: "essay in diary form" and "essay in letter form"), they are accepted as essays.

这一点可以从郑那里得到证明，他把“未完成的日记”或“未完成的信”分门别类。在西方语境中，这些文本属于个人使用的文本，因此属于非虚构的散文作品。只有当它们被改成散文(郑:“日记体散文”和“书信体散文”)后，它们才被接受为散文。--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:07, 28 December 2020 (UTC)

==Kang Lingfeng 康灵凤==
'''The Chinese understanding of the genre is tendencially broader'''

This tendencial broader understanding of the essay in China can be traced back directly to the connotation, that the term ''sanwen'' possesses in Chinese: ''wú yùnwén'' "non-rhythmic prose", which originally meant all non-fictional prose. In this broader meaning, also texts for personal or everyday use are included. However I deal only with ''sanwen'' in the narrower meaning "short literary essay pieces".

Further differences are that Chinese essays often have ideological contents and show stylistic characteristics like repetitions and the usage of sayings.

'''中国人对这类体裁的理解区域广泛'''

在中国，这种对随笔的广泛认识可以直接追溯到“散文”一词在中文中所具有的“无韵散文”的内涵，“无韵散文”原本指所有的非虚构散文。从更广泛的意义来讲，个人或日常使用的文本也包括在内。但是，我只讨论“散文”的狭义意义，指的是“短篇文学随笔片段”。

更进一步的差异是，中国散文往往具有思想内容，并表现出重复、谚语使用等文体特征。

==Kong Xianghui 孔祥慧==
'''The Chinese essay is booming again in the 1980s and 1990s'''

Analysis reveals a general increase in essay publication after 1979 with two peaks immediately after the 'Cultural Revolution'. The publications apparently reaching a new height in 1990. The first increase came about in the 1920s and 1930s, after which the essay's role was eclipsed by the genre of the report (''baogao wenxue'').[ Klaschka 1998.] The flourishing of essay publication in the 1920/30s and 1980/90s was helped in part by the appearance of new magazines that existed chiefly as vehicles for contemporary essayists, and numerous ''sanwen congshu'' 散文叢書 (essay bookseries).

20世纪80年代和90年代中国散文再次蓬勃发展
研究表明，1979年以后散文发表量普遍增加，在“文革”之后出现了两个高峰期。
散文出版量在1990年达到了一个新的高度。第一次增长出现在20世纪20年代和30年代，但是在此之后，散文的角色因为报告这一体裁(报告文学)而黯然失色。(Klaschka 1998。)在1920/30年代和1980/90年代，散文的繁荣在一定程度上得益于新杂志的出现，这些杂志是当代散文家发表文章的阵地，其大多属于散文丛书。--[[User:Kong Xianghui|Kong Xianghui]] ([[User talk:Kong Xianghui|talk]]) 14:22, 27 December 2020 (UTC)

'''二十世纪八九十年代中国散文再次蓬勃发展'''

相关分析表明，1979年后散文出版量普遍增加，在文化大革命后达到了两次顶峰。1990年，散文出版量明显再创新高。散文出版量的第一次增长出现在二十世纪二三十年代。随后，报告文学的出现使得散文黯然失色(Klaschka 1998.)二十世纪二三十年代和八九十年代散文出版量之所以猛然增长，部分原因在于作为当代散文家写作阵地的新杂志和众多散文丛书的出现。--[[User:Chen Sunfu|Chen Sunfu]] ([[User talk:Chen Sunfu|talk]]) 00:48, 28 December 2020 (UTC)

==Kong Yanan 孔亚楠==
The increase in essay production right after the clear-cutting of the ‘Cultural Revolution’ has been the backlog of demand, which is reflected in 1 million copies of essay collections being printed between 1980 and 1982 - only counting the collections contained in a sampling of 130 ‘representative’ books I was able to collect for a survey.

Thanks to the work of some major Chinese editors, the whole essay culture was compiled from magazines and newspapers and was published in a flood of anthologies since the 1970s. This boom is comparable to the cultural fever of undigging xiangtu literature, which rose in Taiwan in front of the background of the movement of self-identification and independance.

文化革命结束后，散文产量的增加导致需求积压，1980至1982年间，共有印刷了一百万册的散文集，这仅计算了我为调查收集的130本“代表性”书籍的样本中包含的藏书。

感谢一些年长的中国编者的作品，自20世纪70年代以来，整个散文文化是由杂志和报纸汇编而成的，并以大量选集的形式出版。这种文学繁荣堪比无题乡图文学的文化热，它是在台湾自我认同和独立运动的背景下兴起的。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:23, 27 December 2020 (UTC)

==Lei Fangyuan 雷方圆==
'''2. Why is the essay as abundant as fiction?'''

Let me name a few reasons, why the essay in fact is as abundant as its prose brother, fiction, and its lyrical sister, poetry, and why it must be valued as highly:

- The essay had a direct impact on Chinese society throughout history (the reform ideas from the end of the Qing dynasty through the May Fourth period with the literary theorethical pieces and the daily political zawen of Lu Xun, until today are mostly presented in essay form). The impact on literary reflection and theory is shown in the collection "Modern Chinese Literary Thought" 1996. The effect of the essay genre with its direct language, its connection to life (e.g. its role in the coming to terms with the cultural revolution), and its direct access to the individual reader through newspapers. This impact is larger than the indirect one of fiction or poetry. The poem is the genre of retreat from social life, from political issues and time references.

为什么论文像小说一样丰富？

让我列举几个原因，为什么这篇论文实际上与它的散文兄弟，小说以及抒情姐妹，诗歌一样丰富，以及为什么必须如此重视它：

-这篇文章在整个历史上都对中国社会产生了直接的影响（从清末到五四期间的改革思想，包括文学理论作品和鲁迅的日常政治杂文，直到今天大多以论文形式呈现）。对文学反思和理论的影响在1996年的“中国现代文学思想”合集中显示。随笔类型，其直接语言，与生活之间的联系（例如，其在适应文化大革命中的作用）的影响，并通过报纸直接接触个人读者。这种影响大于小说或诗歌的间接影响。这首诗是从社会生活，政治问题和时间参照中退缩的一种体裁。--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 15:32, 27 December 2020 (UTC)

为什么散文像小说一样丰富？

让我举几个理由，为什么这篇文章实际上和它的散文兄弟、小说和它的抒情妹妹、诗歌一样丰富，为什么它必须被高度重视：

这篇文章对中国社会产生了直接的影响（从清末到五四时期的改革思想，以鲁迅的文学理论和日常政治面貌，直到今天，大多以散文的形式呈现）。对文学反思和理论的影响见1996年《中国现代文学思想集。散文体裁与其直接语言的影响，它与生活的联系(例如。它在接受文化革命方面的作用)，以及它通过报纸直接接触个人读者。这种影响大于小说或诗歌的间接影响。这首诗是从社会生活、政治问题和时间参考中退缩的体裁。--[[User:Peng Dan|Peng Dan]] ([[User talk:Peng Dan|talk]]) 03:49, 28 December 2020 (UTC)

==Lei Kuangxi 雷旷溪==
Hu Shi argues, that ''poetry'' is most important in the process of modernity, since poetry rises emotions. But it relies also on images and on linguistic rhythm. Liang Qichao stresses the role of novel and opera in the changing society. But ''sanwen'' is able to name things, it reflects life, caleidoscopic. Modern subjectivity is constructed with the tool of ''sanwen''.

- The essay also reflects trends in the society better than poetry and fiction: Individualism is expressed in the essay more directly than in the poem with its limitation in content and form. Ephemerality is reflected in the short form of the essay, which may be read in the subway on the way to work, where poems may not be so spontaneously enjoyed.

胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌依赖于形象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。

-散文也比诗歌和小说更能反映社会的趋势。个人主义在随笔中表现得比在诗歌中更直接，但在内容和形式上都有局限性。短文的短暂性体现在短文的形式上，可以在上班路上的地铁里读，而在地铁里读诗，可能就不能那么随性的享受了。--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 13:48, 26 December 2020 (UTC)Lei Kuangxi

胡适认为“诗”在现代化的过程中是最重要的，因为诗歌升华情感。但诗歌也依赖于意象和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“散文”却能给事物命名，反映千变万化的生活。现代主体性就是以“散文”为工具建构的。

- 随笔也比诗歌和小说更能反映社会的发展趋势。个人主义在随笔中的表现比在诗歌中更直接，因为诗歌在内容和形式上对此有所限制。随笔的短暂性体现在随笔的形式上，人们可以在上班路上的地铁里阅读，而在地铁里读诗，可能就没有那么随性的享受。--[[User:Chen Han|Chen Han]] ([[User talk:Chen Han|talk]]) 14:55, 26 December 2020 (UTC)

胡适认为“诗”在现代化的过程中是最重要的，因为诗会升华情感。但诗歌也依赖意向和语言节奏。梁启超强调小说和戏曲在社会变迁中的作用。但“三文”却能命名事物，它反映生活千变万化。现代主体性是以“三文”为工具来建构的。

-散文也比诗歌和小说更能反映社会的趋势。由于散文的内容和形式上受限，它比诗歌更能直接表达个人主义。散文很短，所以花时间少，可以在上班路上的地铁里读，但在地铁里读诗可能就不能那么随性的享受了。--[[User:Gan Fengyu|Gan Fengyu]] ([[User talk:Gan Fengyu|talk]]) 12:54, 27 December 2020 (UTC)

==Li Haiquan 李海泉==
- The essay reaches a larger part of the population than poetry, the amount of time spended on reading novels goes back, too. The essay itself a genre of high actuality, if not simply the genre of today.

- The essay tells us more about an author and his time than fiction or poetry, because in this genre, we encounter the author himself without metrical restrictions. We look trough authentic eyes on his contemporary society. Many authors turned to essay writing in the later periods of their lifes, like Lu Xun, Ba Jin, and Wang Meng.
[[Media:Example.ogg]]==Li Lili 李丽丽==
- The volume of ''essay'' production exceeds the volume of ''xiaoshuo'' production: Chinese newspapers since the 1870s on[ Shenbao, Shibao etc. Liang Qichao sees the role of the newspaper both as liberal and authoritative: He understands the press as an institution to control the government, on the other hand he favors censorship.] and as a mass media from the early 20th century presented only one or two fictional stories in a serialized form, but invented essay columns like ''zagan'' (from which Lu Xun developed his ''zawen''), ''suibi'' or ''suixiang'' (from which famous collections like Ba Jin's ''Suixiang lu'' derived).

“随笔”的产量超过了“小说”：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:33, 27 December 2020 (UTC)

“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报纸是控制政府的机构，另一方面，他主张审查制度，作为20世纪初的一个大众媒体，他以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:54, 25 December 2020 (UTC)

“随笔”的产量超过了“小说”的产量：从19世纪70年代开始，中国的报纸就在《申报》、《时报》等杂志上发表。梁启超认为报纸既自由又权威：他认为报社是控制政府的机构；另一方面，他主张审查制度，报纸作为20世纪初的一个大众媒体，以连载的形式呈现一两个虚构的故事，但却发明了散文专栏，如“扎根”（鲁迅从中发展了他的“札文”）、“随笔”或“随想”（巴金的《随想录》就是从中衍生出来的）。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:19, 27 December 2020 (UTC)

==Li Lingyue 李凌月==
'''3. Let us assign the essay its proper place'''
The consequence which must be driven from the above presented contrast between value and valuing of the essay is: Let us assign the essay its proper place! I will describe the beginnings of the discovery of the essay.
Despite the increase in essay writing from 1979 on, it took a decade for the first theoretical reflections on this phenomenon to appear. It took another decade before the international scholarship of Chinese Studies became aware of the phenomenon of the essay.

3.让我们为散文指定其适当的位置，
由此得出的结论是:让我们为散文指定其适当的位置!我将描述发现这篇文章的开始。尽管从1979年开始，论文写作有所增加，但对这一现象的第一次理论反思却花了10年时间才出现。又过了10年，中国研究的国际学者才意识到这一现象。

3.让我们给作文赋予它应有的位置
从上面提出的论文的价值与价值之间的对比,由此得出的结论是:让我们给作文赋予它应有的位置!我将描述发现这篇文章的开始。尽管从1979年开始，散文写作有所增加，但有关这一现象的出现的第一次理论反思却花了10年时间。又过了10年，中国研究的国际学者才意识到这一现象。--[[User:Fang Jieling|Fang Jieling]] ([[User talk:Fang Jieling|talk]]) 15:12, 27 December 2020 (UTC)

==Li Liqin 李丽琴==

In the 1980s, Chinese scholarship made a first major approach to reflect on essay literature by writing essay histories and collecting papers, which concentrated first on the essayistic work of single authors like Lu Xun. Also two essay conferences in the 1990s showed no move towards international scholarship. Not before 1995 did international scholarship started to use common philological methods to explore single essayists (on Gaylord Leung [Liang Xihua] 梁錫華 Kubin 1995, on Wang Meng 王蒙 Woesler 1995, on Liu Zaifu 劉再復 Mansberg 1995 [unpublished]) or essays of groups (on 'Xīnyùe pài 新月派' Wagner 1996).

20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。另外90年代的两次会议也没有趋于国际学术研究的动向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 12:54, 26 December 2020 (UTC)

20世纪80年代，中国学术界首次以撰写散文史和散文集的方式对散文文学进行了重大的反思，这首先集中在鲁迅等单个作家的散文作品上。除此之外，20世纪90年代的两次会议也没有转向国际学术研究的方向。直到1995年，国际学术界才开始使用共同的语言学方法来探讨单个散文家（比如1995年Kubin的《关于梁漱溟》；Woesler的《关于王蒙》；Mansberg的《关于刘再复》[未发表]）或探讨某个群体的散文（1996年瓦格纳的《关于新月派》）。--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:37, 27 December 2020 (UTC)

==Li Luyi 李璐伊==
Not before the second half of the 1990s, did a history of the Chinese essay using the means of Western philology appear (Woesler 1998) and for the first time, the essay was included in Western anthologies of literature as a genre equal to fiction and poetry (''The Columbia Anthology of Modern Chinese Literature'' 1995, ''Modern Chinese Literary Thought'' 1996).

Regarding the valuing of essays in China, Taiwan and the West, there are regional differences: In the States, essays are often chosen according to Western taste and totally unknown authors are given as much space as established ones.

在不早于上个世纪90年代下半叶之时，出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。（《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。

关于中国大陆，台湾地区和西方的散文评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Luyi|Li Luyi]] ([[User talk:Li Luyi|talk]]) 11:23, 27 December 2020 (UTC)

上世纪90年代后半期以前, 出现了使用西方语言学方法撰写的中国散文史（Woesler 1998），并且散文首次作为与小说和诗歌同等的体裁被纳入西方文学选集。（《哥伦比亚现代中国文学选集》 1995，《现代中国文学思想读本》 1996）。中国大陆，台湾和西方对散文的评价，存在地区差异：在美国，人们通常根据西方人的喜好来选择散文，给予完全不知名的作家与知名作家同等的篇幅。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:24, 27 December 2020 (UTC)

==Li Meng 李梦==
In Taiwan, Lu Xun has been banned for a long time, but today, in my survey, which Chinese essayists are printed the most in the 1990s, he ranks 16th. If one only take modern authors into account, he even ranks 12th. Hong Kong literature on Yu Guangzhong has been censored by Huang Weiliang in favor for the first (see Lin Yaode 1989:50), and Wang Meng has been overestimated in the People’s Republic of China due to his political post.

Still it remains a ''desideratum'' to get the most important Chinese essays in Western translation.
在台湾,鲁迅很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家印刷量最大的时候,鲁迅排在了第16位。如果只考虑现代作家,甚至排在了第12位。香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。
然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Li Meng|Li Meng]] ([[User talk:Li Meng|talk]]) 12:16, 27 December 2020 (UTC)

在台湾,鲁迅的作品很早就被禁了,但今天,在我的调查里,上世纪90年代中国散文家作品印刷量最大的时候,鲁迅排在了第16位。如果只考虑现代作家,甚至排在了第12位。香港关于余光中文学的评论,被黄伟良第一次看中(见林耀德1989:50),王蒙因政治职务在中华人民共和国被高估。

然而,要获得西译中最重要的中国散文,还需要一个参考文献。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:39, 27 December 2020 (UTC)

==Li Yongshan 李泳珊==
Currently at least three essay collections in English translation are in the reviewing process (Tam King-Fai, Woesler) or already published (Pollard 1999). Pollard's selection is a highly subjective and eclective choice of essays, covering even the premodern essay. This year, scholars will meet on a first international conference on the essay (Achern, Germany August 25-26). In the years to come, a new ''Bonn History of Chinese Literature'' will grant the essay its proper place with two to three volumes only dedicated to the ''biji, youji'' and other essays.
==Li Yu 李玉==
'''4. Taking into consideration the essay will rewrite the history of Chinese literature'''

I will give a few hints, what the essay can contribute to the picture of Chinese Literature, which so far is overshadowed by fiction through the narrative of C.T. Hsia, Prusek and Anderson.

We are used to established narratives, like the emergence and success of the May-Fourth literature. But this view neglects the role, that for example the ''yuanyang hudie pai'' played in the choir of different voices in the awoken intellectual debate in the beginning of this century.
==Lin Min 林敏==
The May-Fourth group at that time was one voice among many and only succeeded because of its agitation and polemic in the public sphere, so we have to use new means to assign the Chinese essay its proper place. We learn from simplifiying narratives, that it is absolutely necessary to differentiate, and to reconstruct the complex time background. Having understood Chinese literature as determined by the development of fiction and poetry only, a broader understanding will change the whole appearance of Chinese literature. A scholarly endeavour is the use of modern literary theories in the approach to this genre.
==Lin Xin 林鑫==
In the following, I will name three aspects (chronologically sorted by past, modern and contemporary time) to hold the argument, that the taking into consideration of the essay will rewrite the history of Chinese literature and change our current understanding of it.

'''5. The classical and premodern essay documents Chinese philosophy, early subjectivity and still, a native Chinese tradition is questioned'''

How is the Chinese essay to be positioned historically, how did it emerge, what is its generic background? Generically, the ancestors of the essay are both in China and the West notes written on the margins of books, they are letters and travel notes.

下面，我将从三个方面(在时间顺序上按过去、现代、当代排序)来论述对散文的考量将改写中国文学史，改变我们目前对它的认识这一论点。

5. 古典和前现代散文记录了中国哲学，其早期的主体性，仍然是对中国本土传统的质疑。
中国散文在历史上要如何定位，它是如何产生的，它的共有背景是什么？一般来说，中国和西方的散文都是起源于写在书本空白处的笔记，是书信和游记。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:18, 27 December 2020 (UTC)

==Ling Zijin 凌子瑾==
These notes differed from the canonized literature through its informal style, its expression of individuality und subjectivity, a much earlier document for subjectivity than the first autobiographical Chinese novel, ''The Dream of the Red Chamber''.

From the very beginning, the essay was valued lower than poetry: the oldest reference this far for the term ''sanwen'' that I found is Luo Dajing's 羅大經 (? - after 1248) statement from 1240: “Shī sāomiào tiānxià, ér sǎnwén pōjué suǒsuì júcù.
==Liu Bo 刘博==
詩騷妙天下，而散文頗覺瑣碎局促。” (Poetry is moving mankind in a wonderful way, prose inquires into incoherent bagatels, is limited.) (''Helin yulu''). Another reproach Luo Dajing mentions, is a formal one: In comparison to the highly artistic and century-long tradition of poetic writing, the direct and often vernacular langage of the essay in his eyes had less value.

In the West, a real 'art of the essaywriting' came up in the late 16th century as a medium for the newly reorganized knowledge.

“詩騷妙天下，而散文頗覺瑣碎局促。”罗大京提到的另一个骂名，是形式上的：与具有高度艺术性和长达一个世纪传统的诗歌写作相比，散文中直接的、白话文式的语言在他看来并不那么有价值。
在西方，16世纪晚期出现了一种真正的“散文写作艺术”，作为一种传播重组知识的媒介。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:50, 27 December 2020 (UTC)

“诗騷妙天下，而散文颇觉瑣碎局促。”罗大经提出的另一个责难，是形式上的。在他看来，与高度艺术化的百年诗词写作传统相比，散文直接的、白话文式的语言没有什么价值。
在西方，真正的 “散文写作艺术 ”是在16世纪末作为重组知识的一种媒介出现的。--[[User:Lin Xin|Lin Xin]] ([[User talk:Lin Xin|talk]]) 04:30, 27 December 2020 (UTC)

==Liu Jinxingqi 刘金惺琦==
The reorganization originated from the observations of Kopernikus, which destroyed the whole conception of the world of the Middle Age.

In China, particularly the debates on Buddhism in the 4th and 5th century A.D. saw the origination of a tradition of letters. The Chinese tradition of the ''sanwen'' 散文 (essay) however, in the understanding of sǎn 散 as (to dispel, leisure, loose, relaxed, irregular, independant style, free prose, can be seen not before the detachment from the dialogue - or aphorism, which is still visible in the philosophical ''Lunyu''.
==Liu Liu 刘柳==
Xunzi delivered the prototype of the later essay with his philosophical treatises. They are an early form of philosophical didactical essays, in which general theorems are derived not only from quotations of the canonized classical works, but for the first time also from his own individual experience. The individuality is still a main characteristic of the essay today.

During the dynasties the essay manifested itself further in certain subcategories: From reading-notes written at the paper margins originated the ''biji'' µ§°O (occasional notes), flourishing in the Ming Dynasty.

荀子的哲学论著是后世散文的雏形，它们是哲学教学论文的早期形式。其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。

历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 02:25, 25 December 2020 (UTC)

荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，这些散文中传授的普遍定理不仅有引用经典著作，还首次借鉴其个人经历。这种个体性在当代的散文中仍有保留。

历朝历代，散文通过一些子类别得以呈现，如明朝盛行的在书页边上写的读书注释，它就是源于笔记。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 08:47, 25 December 2020 (UTC)

荀子的哲学论著是后世散文的雏形。其作品是哲学论教散文的早期形式，其中的一般定理不仅来自于经典著作的引用，而且第一次从他的个人经验中得出。个性仍是现今散文的主要特点。

历朝历代，散文在某些子类中进一步得以表现，如从写在纸边的读书笔记产生了明朝盛行的偶记。--[[User:Li Lingyue|Li Lingyue]] ([[User talk:Li Lingyue|talk]]) 12:20, 27 December 2020 (UTC)

==Liu Ou 刘欧==
The marginalism is a link between Western and Chinese tradition of early essays. Occasional notes could contain private historical notes, anecdotes, communications and contemplations. However, the consciousness of the essay as a genre of its own originated in China not before the Qing ²M dynastie, when numerous essay anthologies were compiled.

Taking into consideration the social-historical background draws a different picture of the old society than short stories and novels: Essays are much closer to real life, since they express individual problems and experiences.

边缘主义是中西早期散文的一个纽带。散见的笔记包含了私人的历史记录，轶事，交谈和个人沉思。然而，尽管当时的散文选集众多，但将视散文作为一种文体的意识，清朝之前并没有出现。

考虑到当时的社会历史背景，人们在旧社会时，对短篇故事和小说的看法不同：散文更接近现实生活，因为它们表达了个人的困惑和经历。--[[User:Liu Ou|Liu Ou]] ([[User talk:Liu Ou|talk]]) 04:15, 27 December 2020 (UTC)

边缘主义是中西早期散文传统的一个纽带。偶尔的笔记可以包含私人的历史笔记，轶事，交流和沉思。然而，尽管当时中国散文选集有很多，一直到清朝之后我们才将散文视作一种文体意识。
考虑到当时的社会历史背景，人们对旧社会的看法与短篇小说和小说不同：散文更接近现实生活，因为它们表达了个人的问题和经历。--[[User:Hu Baihui|Hu Baihui]] ([[User talk:Hu Baihui|talk]]) 07:43, 27 December 2020 (UTC)

==Liu Yangnuo 刘洋诺==
Until now, the Chinese pre-''Hongloumeng'' individual literature spoke only through the indirect language of poems to us. Rediscovering the essays, we have a splendid source of opinions, social-historical pictures etc.

Premodern essay literature consists of much more than its most well-known example, the formally restrictive ''baguwen''. Lu Xun himself wrote some of his essays in ''baguwen'' style, but on the other hand took it as a synonym for the ancient society. Zhou Zuoren saw the rhythm of the language of the "Eight legged essay" as as appealing and intoxicating as the "pleasure of doing opium.'' (Zhou 1932:148).

目前为止，中国红楼梦前的个体文学还只是通过诗中的间接语言与我们对话。通过重拾散文，我们可以知晓不同观点和社会历史状况等文学创作的丰富源泉。
现代散文之前的文学并不限于形式上受限制的八股文，一方面鲁迅本人也有一些散文是用八股文写成的，但另一方面他又把八股文当作古代社会的代名词。周作人把 "八股文 "的语言节奏看作是 "做鸦片的快感 "一样令人陶醉。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 08:42, 25 December 2020 (UTC)

直到现在，中国前“红楼梦”的个体文学只能通过诗歌的间接语言与我们对话。重新发掘这些散文，我们可以拥有丰富的观点来源，社会历史图片等。

前现代散文文学不仅仅包括它最为人所知的例子，正式的、有限制性的“八卦文”。鲁迅自己的一些文章就是用“八卦文”写的，但是在另一方面又把它当作古代社会的同义词。周作人认为《八股文》的语言节奏就像“吸鸦片的快感”一样令人陶醉。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 09:07, 25 December 2020 (UTC)

==Liu Yi 刘艺==
But he considered it also as a prevalent genre implicit in the modern writings as ''yang bagu'' (westernized bagu) and ''dang bagu'' (party-line bagu) (borrowing from Wu Zhihui, Zhou Yuanliu:71).

Neo-Confucianism stressed ''wen'' (prose) as the most important tool to transmit the ''dao'' (way): ''Wenyi zai dao'' (Literature as the carrier of the way). If we reinterprete this diction in the perspective of genre, we can say, that the essay then has been regarded as an important tool to express truth, subjectivity and Self.

但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。

新儒家强调''文''（散文）是传播''道''的最重要工具：''文以载道''（文以载道）。如果我们从文体的角度来重新解读这句话，我们可以说，当时的散文已经被视为表达真理、主体性和自我的重要工具。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:01, 25 December 2020 (UTC)

但他认为这也是隐含在现代著作中的''洋包谷''（西化包谷）和''党行包谷''（借用吴稚晖、周远流的说法：71）的一种普遍的文体。

理学强调“文”（散文）是传播“道”的最重要工具：“文以载道”。（以文学为载体的方式）。如果我们从体裁的角度来重新解读这一措辞，可以说，散文已成为表达真理、主体性和自我的重要工具。--[[User:Liubo|Liubo]] ([[User talk:Liubo|talk]]) 00:53, 27 December 2020 (UTC)

==Liu Yiyu 刘怡瑜==
Liang Qichao developed a ''xīn wéntǐ'' 新文體 (new prose style), which was influenced by Western languages, but the essay became popular not before the newspapers became mass media, and the language changed into ''baihua''.

'''6. The essay as the medium of modernity, the questioning of the genuiness of the Chinese essay'''

To solve first of all the dispute on whether the Chinese essay grew out of a native tradition or was influenced by Western translations, one finds both traditions relevant: The occidental essay was introduced to the writers of the literature reform movement from 1907 on by translations in Chinese (Lin Shu: ''Irving'' 1907, ''Addison'' 1911).

梁启超研究出了一种新文体，这种文体受西方的语言所影响。但是这篇散文在报纸成为大众媒体之后才开始流行开来，成为所说的“白话”。

6.散文作为现代化的媒介，质疑了中国散文的真实性。
首先要解决的问题就是中国散文是源自本土传统还是西方翻译，有人认为两者都有所相关:散文意外地以中文译文的形式受引入到1907年的文学改革运动作家群体中来。(林纾:欧文，1907，爱迪森，1911)--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 02:12, 28 December 2020 (UTC)

==Liu Zhiwei 刘智伟==
The current form of the genre is mostly based on the influence of Western essay translations. First developed a Chinese essay tradition, which consciously leaned upon the Western model in language, form and terminology, its own proponents succumbed soon to the temptation to derive a tradition of the Chinese essay from Chinese history only. A seemingly unbroken Chinese tradition of the native Chinese ''wenyan sanwen'' is presented in Chinese textbooks (Yu Zaichun 1978-82, Li Xishang 1985).

This is older than the ones referred to in the ''Large Chinese Dictionary'' of Morohashi (Morohashi undated) and in the ''Encyclopaedic Dictionary of the Chinese Language'' 1966.

==Lou Cancan 娄灿灿==
Still, the value of the native tradition of essay writing and the role of the Western influence upon it is discussed controversially among the scholars. Some admit that Western impact played a key role in what we understand as Chinese essays nowadays: Wang Bin 1992, Fan Peisong 1993; for Western impact in general see Průšek 1964, Gálik 1966, McDougall 1971. Other scholars think that Western influence is overestimated - Denton 1996 showed that the theoretical background was missing for understanding Western theories of literature in China, - and recommended that we understand the essay first by its national tradition.

然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 11:57, 26 December 2020 (UTC)

然而，对于本土论文写作传统的价值以及西方对其的影响，学者们争论不休。有些人承认西方的影响在我们今天所理解的中国散文中起了关键作用:王斌1992，范培松1993;对西方总的影响参考。还有一些学者认为，西方的影响被高估了——Denton 1996表明，中国缺乏理解西方文学理论的理论背景，并建议我们首先从其民族传统来理解这篇文章。--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 15:07, 26 December 2020 (UTC)

==Luo Weijia 罗维嘉==
How far personal opinion may influence the narrative of historical facts can be seen by the example of the legendary authors of the May Fourth movement. All of them considered the English essay as the father of the Chinese essay: Zhou Zuoren 1921, Lu Xun 1933, the anarchist and later member of the Guomindang Wu Zhihui [1934]. Later, some of these authors changed their minds to support their own theories on the essay by looking for proof of a native Chinese essay tradition:

以五四运动传奇作者为例可以看出个人观点对历史事实的叙述的影响有多大。这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 13:19, 27 December 2020 (UTC)

以五四运动传奇作家为例可以看出个人观点对史实叙述的影响有多大。这些作者把英文散文视为中国散文之父：周作人（1921年），鲁迅（1933年）以及后来的无政府主义者吴志辉（1934年）。后来，其中一些作者改变了主意，通过寻找中国本土散文传统的证明来支持他们自己的论文理论：--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:14, 27 December 2020 (UTC)

==Luo Yuqing 罗雨晴==
for example, Lu Xun with his theory "'Zhǎnkāi' shuō yǔ 'méngyá' lùn “展開”說與“萌芽”論"" (Theory of "Starting" and "Blossoming") came to see the fighting and critical character of the essay of the Jin dynasty (265 - 420) as the 'father' of the Chinese essay, and Zhou Zuoren first the English essay (1921) and later the ''biji'' (occasional notes) of the Ming, although he still tried to integrate the English essay in his "Gonganpài yu Yīngguo xiaopin 'hecheng' lun 公安派與英國小品“合成”論" (Theory of the Synthesis of the Gongan School and the English Essay).

例如，鲁迅以其“开始”与“绽放”的理论，将晋代散文的战斗性和批判性视为中国散文的“父”，周作人则先是英文散文（1921年）出发，之后是明朝“笔记”（随心记录），尽管他仍试图在公干派与英国小品合成论中中融入英文文章。--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:09, 27 December 2020 (UTC)

例如，鲁迅的“展开”说与“萌芽”论认为晋代散文的攻击性与批判性是中国散文的先祖。周作人则将英语散文视为明朝“笔记”的先祖，在公安派英国小品“合成”论中，他努力使英文散文与他的理论合成一体。--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 02:44, 28 December 2020 (UTC)

==Ma Juan 马娟==
Wang Zengqi regrets that the national Chinese tradition of the essay at the time of the 'May Fourth Movement' has not been taken up again and has not continued in contemporary essays (Wang Zengqi 1993). The Chinese essay is an accommodating object of study, because one may look to it to prove any theory of the essay. One can find examples for each topic in almost every period, simply because the essay has a wide range of subjects.

王曾祺遗憾的是，“五四”时期的中国民族散文传统没有重新开始，也没有在当代散文中延续(王曾祺1993)。中国的文章是一个很好的研究对象，因为人们可以指望它来证明文章的任何理论。人们几乎可以在每个时期找到每个主题的例子，这仅仅是因为这篇文章的主题范围很广。--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 02:29, 28 December 2020 (UTC)

王曾祺遗憾的是，“五四”时期的中国民族散文传统没有被拾起，也没有在当代散文中延续(王曾祺1993)。中国的文章是一个很好的研究对象，因为人们可以指望它来证明文章的所有理论。人们几乎可以在每个时期找到每个主题的例子，这仅仅是因为这篇文章的主题范围很广。--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 03:09, 28 December 2020 (UTC)

==Ma Shuya 马淑雅==
When Zhou Zuoren showed that only seven months after the incident at Marco Polo bridge it was again possible to write about a candy seller (1924), he was critizised as "paralyzing" (Lu Xun 1934, Zhu Zhaoluo 1943). When he wrote a piece on the "Fly", he was reproached with dealing with subjects of minor importance. Reproaches like this lie in the very nature of the genre, since ''marginalism'' is substantial to the essay. The mentioned formal reproach of Luo Dajing can be found again in the 1990s, Hong Kong students critisized the literary style as it appears in Ba Jins "Thoughts" (Suixiang lu) as too direct and too less artful. But this perspective does not recognize the very nature of the essay, which is a very individual expression of an author's thoughts and not bound to tradition, and therefore much more free also in content.
==Ma Zhixing 马智星==
The essay - from its very nature free and independant - almost disappeared in the time of the Cultural Revolution and - except for the ideologically influenced essays - had a hard struggle between Yan'an and the loss of moral legitimacy by the leadership in 1989.

The essay was ''the'' genre of the modernizing society of the early 20th century. Many writers had to define and often redefine their position and self-understanding in reaction to war and warlordism and later in the modernizing society, often burying their own ideals, in the larger perspective for the seeming "needs" of society, which also claimed the author to be one of its products.
==Meng Ying 孟莹==
But from its very nature, the essay set new boundaries in form and content, and therefore not only survived the ideological restrictions, but also established its own critical subculture within. The essay was not only a medium of discussion and a documentation of the social-political background for us today, but also a documentation of the personal struggle of the writers finding a position in a changing environment, since the essay is "a genre of self-reflection". Some essays even deconstructed master narratives like the one of leftist ideology, often simply by confronting it with subjective experience, reality or art.

I want to mention another position on literature, which stresses the impact of literature on life, especially on the eve of revolutions - following this view, all literature is political (Jameson).
==Mo Ling 莫玲==
Not only the understanding of literature as a whole changes if we take into consideration the essay, also the view of single authors shifts, if we see not only their novels or poems, but also their essays. I mention only Zhou Zuoren. His ideas connected him spiritually to his contemporary collegues in Europe, Japan and America, but these where ideas for which China turned out to be not yet ready. At that time, China had taken a road which led away from progress, wealth, freedom and spiritual enlightenment. The consequences have yet to be overcome.

除开关注作家的小说和诗歌之外，如果我们对他们的散文有所涉猎，就会发现他们不仅对文学整体的理解发生了变化，单个作者的观点也发生了变化。仅就周作人来说，他的思想在精神上把他和他在欧洲、日本和美国的同伴们联系在一起，但是这些设想在中国行不通。当时的中国走的是一条远离进步、财富、自由和精神启蒙的道路，这一现状还并没有得到改变。--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:34, 26 December 2020 (UTC)Mo Ling

如果我们考虑到散文，不仅文学作为一个整体的理解会改变，而且如果我们不仅看到他们的小说或诗歌，而且看到他们的散文，单个作者的观点也会改变。我只提周作人,他的想法在精神上把他和他在欧洲、日本和美国的当代同事联系在一起，但这些想法在中国还中国行不通。那时，中国已经走上了一条远离进步、财富、自由和精神启蒙的道路。其后果还有待克服。--[[User:Kong Yanan|Kong Yanan]] ([[User talk:Kong Yanan|talk]]) 14:27, 27 December 2020 (UTC)

==Mo Nan 莫南==
In 1927, Chinese literature has taken the form of 'engaged literature'. The topical development of political essays sees a shift from the enlightenment-educational essay, which emerged in 1907, to the daily-political essays in the 1920-30s, further to anti-Japanese propaganda in the 1940s and ideological propaganda in the 1950s and 1960s. In the 1980/90s, the discussion of politics of daily interest form a smaller part than in the 1920/30s. In the 1980s all genres including poems and essays were used for the critic against the master narrative of Communism or the Maoist understanding of art as serving ideology.
==Nie Xiaolou 聂晓楼==
Whilst the 1980s saw a revival of political issues in terms of discussion on the best system of society, (also in literature in general and in film) to a mere unpolitical and again more philosophical-moral theme spectrum in the 1990s, where essayists define their role, first of all to counterpart the consume-orientation of the masses. The essay seems to be the only genre in China which has kept its educational claim with the exception of essays which claim to be "art pourt l'art".
==Ou Rong 欧蓉==
The topical development of the unpolitical essay starts with the everyday-topics of Zhu Ziqing ("Shuo meng 說夢" On dreams in: Zhu Ziqing 1928) and Zhou Zuoren from 1917 (My own garden 9.1923, "The Fly" 1924, "Reading on the Toilet" 1936), with a caesura 1927, when the political essays became the main stream, until the late 1930s, when the unpolitical essay was eliminated totally by the anti-Japanese movement. It didn't recover until the 1970s, when life turned back to normality and normal things became topics of interest because of their long absence. Again in the 1990s, the unpolitical essay boomed also due to less interest in political issues and the need for a new orientation in the new found world of mass consumerism.
==Ouyang Jinglan 欧阳静兰==
I mentioned the lack of translations in Western languages. One of the reasons might be the impression of some scholars that many of the Chinese essays were just propaganda. This might be true for the 1940s and even the 1950s, but nowadays this has changed, as the overwhelming majority of publications prove. This demands a closer look: Since 1949, politically affirmative literature has been encouraged by the government, resulting in a statistical paradox: not the affirmative authors and their texts form the majority of the essayists read in the 1990s, but the critical essayists, whose texts oppose the order to serve politics through their apolitical, sometimes even defiant character.
==Ouyang Ling 欧阳玲==
In the 1990s, the texts of 1920s/1930s Republican China are still as often reprinted as their contemporary counterparts. Obviously we can conclude that the politically affirmative essay of the 1950s only survived in special political essay collections and is no longer written by famous contemporary authors nor read by the Chinese audience in the beginning of the 21st century.

Taking into account of a genre shifts the whole perspective on literature, taking into account the essayistic works of an author shifts also the view of the author. I will name only one author as an example for a modern essayist: Zhou Zuoren.

20世纪90年代，20、30年代民国时期的文本和当代的文本一样也经常被重印。显然，我们可得出一个结论：20世纪50年代的那些政治宣传文只能留存在特殊的政治文章选集当中，到了21世纪初，就不再有作者去写这类文章，也不会有中国读者去看这类文章了。

考虑到整个体裁对整个文学角度的转变，以及散文作品反映出的作者观点的变化，我只举一位现代散文家的例子：周作人。--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 07:47, 25 December 2020 (UTC)

20世纪90年代，20-30年代民国时期的文章仍然和当代的同类文章一样经常被重印。显然，我们可以得出一个结论：20世纪50年代的政治宣传类散文只保存在专门的政治散文集中，到21世纪初，不再有人去写，也不再有人读这类文章了。

一种文学体裁会转变整个文学的视角，一位作家的散文作品，同样也会转变对这个作家的看法。我只以一位现代散文家为例：周作人。--[[User:Liu Yangnuo|Liu Yangnuo]] ([[User talk:Liu Yangnuo|talk]]) 09:02, 25 December 2020 (UTC)

==Peng Dan 彭丹==
'''Zhou Zuoren'''

I mentioned already his theoretical contribution to the Chinese essayism, but still, his essays have been neglected until the 1980s. The reason does not lie in literary quality, but in political valuing. The master narrative of the offical literary history of the People's Republic on Zhou Zuoren is, that the theoretical May Fourth genius "degenerated" and later became a "traitor". Publishing in the Japanese sponsored magazines ''Reminiscences'',* and ''Chinese Literature'', he was blamed together with Zhu Pu and Yuan Xi of collaboration. An unanswered question is, why another author, who published there, Zhang Ailing, was never reproached with collaboratorship. The difference between all of them is that Zhang Ailing tried to avoid political committments, whereas Zhou felt guilty, Zhu justified it and Yuan simply accepted it.

我已经提到了他对中国散文主义的理论贡献，但直到20世纪80年代，他的散文一直被忽视。原因不在于文学品质，而在于政治价值。周作人是五四理论天才的“堕落”，后来成为“叛徒”。在日本赞助的《回忆》、《中国文学》等杂志上发表，他与朱璞、袁熙的合作受到指责。一个没有回答的问题是为什么另一位在那里发表文章的作者张爱玲从来没有受到过合作者的指责。两者的区别在于张爱玲试图避免政治承诺，而周作人感到内疚，朱璞证明了这一点，袁熙简单地接受了这一点。--[[User:Peng Dan|Peng Dan]] ([[User talk:Peng Dan|talk]]) 03:44, 28 December 2020 (UTC)

==Peng Juan 彭娟==
''The 'mainstream' writers took an affirmative approach in their writing, whereas the other writers formed a minority. The individual authors did not necessarily belong to either one of these groups throughout their life, but may have moved between them. Since the essay is a medium which enables the individual to express thoughts directly, the writers chosen for this paper can be classified according to their position.''

''Yu Guangzhong's essay'' "The wolves are coming" ''shows that the ideological perspective did not only harm mainland essaywriting.''
==Peng Ruihong 彭锐宏==
In his small literary pieces, Zhou tried to aesthetizise the little things of the everyday life out of the subjective experience of his private space. The major contribution of Zhou Zuoren is, that he set the turning point in Chinese essay writing with his call for writing short literary pieces (''Meiwen'' 1921).

In foreign literature there is the so-called ''lunwen'' 論文 (treatise), which is roughly divided into two groups: the reflecting ones, piping 批評 (critical), are scientific articles. The others are ''jishu'' 記述 (descriptive) and ''yishuxing'' 藝術性 (artistic), they are also called ''meiwen'' 美文 (aesthetic essay). Within these texts, one can distinguish between ''xushi'' 敘事 (narrative) and ''shuqing'' 抒情 (lyric). But there are also mixed texts. [...] I hope that the aesthetical essay is encouraged to come back, and will open up a new field for the New Literature. Wouldn’t that be wonderful?

周作人在他的文学小品中，试图将日常生活中的小事从私人空间的主观体验中审美化。周作人的主要贡献在于，他以号召写短篇文艺作品（《美文》1921），开创了中国散文写作的转折点。

在外国文学中，有所谓''lunwen''论文，大致分为两类：反映的，管批评的，是科学文章。其他的是''jishu''记述（描述性）和''yishuxing''艺术性，它们也被称为''meiwen''美文。在这些文章中，我们可以区分''xushi''敘事和''shuqing''抒情。但也有混杂的文字。[......]我希望美学文章受到鼓励，能够回来，为《新文学》开辟一个新的领域。那岂不妙哉？

==Peng Xiaoling 彭小玲==
With these words from the essay "''The aesthetic essay''" this new vernacular form was defined. This starting point founded a whole new tradition of essay writing in China. Contemporary writers called this piece the "king of essays".

In order to bring this new form to his compatriots, he tried to find similiarities with the ''xiaopinwen'' of the Ming dynasty. He further discussed these thoughts in his essay theory. In his own essays, he profited a lot from ancient ''suibi''. Later he further developed his literary theory towards an up and down of two trends. In the modernizing society, he advocated the liberation of women and asked to "treat children as full subjects with their own external and internal lives" and to "make children the essence of children's literature" (Zhou 1923). He promoted the ''baguwen'' and the independance of literature from politics and effected the literary scene and the development towards a modern Chinese society especially between 1917 and 1938.

“美学散文”中的这些词语定义了这种新的白话形式。这个起点在中国建立了一种新的散文写作传统。当代作家称此作品为“散文之王”。

为了将这种新形式带给他的同胞，他试图找到其与明朝“小品文”的相似之处。他在散文理论中进一步讨论了这些思想。他自己的散文也从古代的“随笔”中受益匪浅。后来，他将文学理论朝着上下两种趋势进一步发展。在现代化社会中，他呼吁解放妇女、“将儿童看作具有外在和内在生命的完整主体”以及“让儿童成为儿童文学的本质”（Zhou 1923）。他提倡“八股文”和文学脱离政治的独立性，这对文学界产生了影响，并推动了中国向近代社会尤其是1917年至1938年的发展。--[[User:Peng Xiaoling|Peng Xiaoling]] ([[User talk:Peng Xiaoling|talk]]) 09:48, 25 December 2020 (UTC)

==Peng Yongliang 彭永亮==
With this theoretical foundation and his own vo'luÉminous essayistic work, Zhou Zuoren through the example of his own form of short literary pieces within this genre, fought at that stage of the development of his literary theory like Benjamin Henri Constant de Rebecque 130 years ago in France for the idea "l'art pour l'art" , for individuality and independance of the writer, for disinterested literature. The jugdment, that Zhou was an apolitical author cannot be proved with his essays. Instead, he wanted his abstinence of political statement to be understood as a political statement by itself. For him, literature was a mean not for revolution, but for resistance (Zhou 1929:180-181).
==Peng Yuzhi 彭育志==
In fact he saw himself as ‘patriotic underground fighter’ and looked at the collaboration with the Japanese puppet regime as a forced one, following his attempted assasination, through which his driver had lost his life. His own concept of essay writing served less the needs of the building of a nation-state and comes closer to the ideal of the individual.

"I don't really know why, but I am feeling as if I am born into a dark age. I admit, that our forests are not inhabited by dragons, tigers and wolves, but shapeless "monsters" and "goblins" are still creeping around and try to swallow our souls. [...] What alarms me most, is the absence of freedom in this prison, into which we writers have been thrown."
==Qi Kai 漆凯==
Confronting tradition and progress in the essay "''Ancestor Worship''", he is in favor of the latter, since past could only become present through changes (Zhou 1919:7-8).

Benjamin Henri Constant de Rebecque (1767 - 1830) war französischer Romanschriftsteller und liberaler Politiker, der neben der Freiheit der Kunst nach der Französischen Revolution die Einführung der konstitutionellen Monarchie nach englischem Vorbild forderte.

==Qu Miao 瞿淼==
Siehe ''Journal'' (10.2.1804). Die "Kunst um der Kunst willen" propagierte die Zweckfreiheit der Kunst. Im Gegensatz dazu versteht sich die engagierte Literatur. Die Parallele zwischen Zhou Zuorens Literaturverständnis und dem Konzept "Kunst um der Kunst willen" zieht auch Wolff: ''Chou Tso-jen'' 1971, S. 84.

Siehe Zhou Zuoren: ''Der Ursprung der neuen chinesischen Literatur'' 1934, S. 95 - 98; vgl. auch Chen Zizhan: ''Vorträge zur chinesischen Literaturgeschichte'' 1937, Bd 3, pp. 416 - 422, besonders S. 422. Hinweis in: H. Martin: "''Liang Qichao on Poetry Reform''" 1996, Bd 1, S. 213.

见“期刊”（102.4804 年）。“艺术之艺术”宣传了艺术目的自由。相比之下，承诺的文学是可以理解的。周作人对文学的理解与“艺术之艺术”概念之间的相似之处也吸引了沃尔夫：“周作人”，1971 年 84.

参见周作人：“中国新文学的起源”，1934 年，第 95-98 页；另见陈子赞：“中国文学史讲座”，1937 年，第 3 卷，第 416-422 页，特别是 p422。注：H。马丁：“梁启超诗歌改革”，1996 年，第 1 卷，p213--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:55, 27 December 2020 (UTC)--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 13:57, 27 December 2020 (UTC)

==Quan Meixin 全美欣==
Regarding Zhou Zuoren, I want to correct the official assessment of the People’s Republic, that his work would have experienced a caesura in 1938. In order to explain his opposition of the propaganda to build up national heroes about 1937 and his collaboration from 1939, it has been said officially, that his thoughts had "duoluo 墮落" (degenerated) at that time (Zhu Jinshun 1990:59). In fact, this caesura, namely the change in the style and subject in his essays on literature, art etc. to ''zhengjing'' 正經 (serious, intentional essays), and ''xianshi'' 閑適 (essays for one’s own enjoyment) is located not before his outlawing through Mao Zedong (1942), and his arrest through the Guomindang (1945).
==Sagara Seydou ==
Therefore not the Japanese suppressors are responsible for the retreat of this great writer, but his Chinese compatriots'.

On the basis of the stigma of the 'traitor', he has been undervalued until now. That his work in the 1990s is almost as often published as Lu Xun's and Zhu Ziqing's shows that his texts finally experience a more positive literaric evaluation through the audience, which now must be registered also by scholars.

因此，不是日本的压制者对这位伟大作家的退缩负责，而是他的中国同胞的退缩.
根据“叛徒”的污名，他一直被低估。他在1990年代的著作几乎与鲁迅和朱自清的著作一样频繁地出版，这表明他的著作最终在听众中得到了更为积极的文学评价，现在也必须由学者进行注册.

因此，不是日本侵略者造成了这位伟大作家的退缩，而是他的中国同胞们。由于背负着“叛徒”的污名，他一直未受到重视。20世纪90年代，他的作品出版频繁，几乎与鲁迅和朱自清等同，这表明这些作品在读者中收到了更为积极的评价，这一点也获得了当代学者的认可。--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 01:47, 28 December 2020 (UTC)

==Shi Diwen 石迪文==
Another example of a misread Zhou Zuoren is his short essay on "''The Fly''", where he describes his changing attitude towards flies, which he had played with as child but later disgusted when he learned about their danger of passing on diseases. ”''The fly''” shows Zhou Zuoren’s strength to describe details and make them a real topic by recalling memories on them or describing a change of perspective on them. Zhou summarized the philosophical wisdom he learnt from this, that people did not judge on things objectively, but were likely to praise or damn things.
==Shi Haiyao 石海瑶==
The official reading re¬proaches Zhou that he "saw only the fly and not the cosmos" , a quotation of the young Zhou about a position he himself clearly opposed.

His ability to chat about the more pleasent things in life is displayed in his essay ”Birds’ twitter”. In ”''Peking cakes and sweet-meat''” and in ”''Wild vegetable of my home region''”, Zhou Zuoren shows his ability to make the reader feel at home at a region, where he feels at home himself, by describing the customs and special regional food.

Siehe Zhou Zuoren: "Cangying 蒼蠅" (Die Stubenfliege), in: ''Chenbao fujuan'' 晨报副镌 (Beilage zur Morgenpost) (1924.7.13). Eine Zu¬sammenfassung des Inhalts findet sich in: Yu Daxiang (Hg.): ''Auswahllexikon chinesischer Essays mit Inhaltsangaben und Analysen'' 1993.

''Siehe Vollständige chinesische Anthologie der Wissenschaften - Bd Chinesische Literatur'' 1988, Bd 2, S. 1300. Dies spielt auf den Essay "''Cangying'' 蒼蠅" (Die Stubenfliege), in: Zhou Zuoren: ''Zhi Tang. Sammlung'' 1933 an.（文献无需翻译）

官方的解读指责他“只看到了渺小，而没有看到伟大”，这是对年轻的周作人的引用，他自己明确反对该立场。
他谈论生活中更愉快的事情，在他推特的文章“鸟”中得到了展示。在“北京蛋糕和甜食”与“我家乡的野菜”中，周作人通过描述风俗和特殊的地区食物，展示了他让读者感到宾至如归的能力。--[[User:Shi Haiyao|Shi Haiyao]] ([[User talk:Shi Haiyao|talk]]) 13:37, 27 December 2020 (UTC)

==Si Yu 司妤==
His piece ”''Bitter rain''” shows the atmosphere, for what his essays had been labelled ”bitter tea”: There remains a taste in one’s mouth after reading. If you compare Lu Xun’s ”''On tea drinking''” (Yang/Yang 1961 3:325-326) with Zhou Zuoren’s essay with the same title, you see the difference of ”short and to the point” and ”eloquent and well-read”. ”''First love''” is more hilarious. The essay ”''Three different ways to die''” shows that Zhou Zuoren can compete with his elder brother in sarcasm. Lu Xun's essay on the same subject, the massacre on March 18, 1926, was a sight.

他的作品《苦雨》展现出了这种氛围，因此他的文章被称为“苦茶”：阅读完之后能感到余味悠长。如果你对比鲁迅和周作人的《论饮茶》(Yang/Yang 1961 3:325-326)，你可以看到“短小精辟”和“雄辩易读”的区别。《初恋》是最欢乐的作品。文章《三种不同的死法》表明周作人在讽刺小说方面足以与他的哥哥抗衡。鲁迅的同题作文《1926年3月18日的大屠杀》让人眼前一亮。--[[User:Si Yu|Si Yu]] ([[User talk:Si Yu|talk]]) 12:36, 27 December 2020 (UTC)

==Song Jianru 宋建茹==
Zhou asks for the ”best” way to die and favors the short and painless one. In ”''On alcohol''” and ”''The awning bunk boat''” Zhou Zuoren continues the tradition of late Ming ''biji''.

'''7. The essay as a snapshot of contemporary thoughts'''

''What is the state of contemporary essay writing in China? Its position should be brought into its proper relationship to recent approaches, perspectives and terms of categorization, like post-modernist elements, post-colonial thinking, deconstructivism etc.''

==Su Lin 苏琳==
The increase of the essay production after the ‘Cultural Revolution’ might be explained with the ability of the essay, to express personal experiences much more authentically than other genres because of its immanent claim of historical truth. But the essay is not a guarantee for objective truth: In the same time it is subjective, the essayist mediates his image consciously. This restricts the reported truth to a subjective one and bears the risk of a consciously “corrected” truth.
==Tan Xingyue 谭星越==
The individualism of the Republican era has been based on the common feeling to stand at a historical turning point and directed towards common targets like the creation of a New Literature and a new Chinese society. In the 1980s and especially in the 1990s, individualism asks for a critical reflection on the satisfaction of personal consumption needs and tries to give personal orientation, essayists plead for moral virtues (Wang Meng: "''Anxiang'' 安详" (Serene) 1992, "''Zuohao ni ziji de shi'' 做好你自己的事" (First make your own things in a good way) 1994).
==Tan Xinjie 谭鑫洁==
These essays, mainly published in newspapers and magazines, are widely read by people in the rapidly changing, anonymous, alienating and consume-oriented mass cultural society.

Other essays in the 1980s and 1990s are in a kind of new subjectivism targeted away from contemporary contradictions but apply to the feelings of the audience by creating an either positive ("''Shanxi opera''", Jia Pingwa 1984) or negative world ("''The nightmare''", Si Yu 1995).

From the essay, we can see contemporary trends of literature, which are also reasons for the increase in volume of this genre in the 1990s:

这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。
20世纪80年代和90年代的其他散文虽是一种新的主观主义，其目标是摆脱当代的矛盾，但是通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。
从这篇文章中，我们可以看到当代文学的趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:30, 27 December 2020 (UTC)

这些散文主要发表在报刊和杂志上，在瞬息万变、匿名、疏离和消费导向的大众文化社会中广为人们阅读。
20世纪80年代和90年代的其他散文是一种新的个人主义，其目标是远离当代的矛盾，但通过创造一个积极的世界（“秦腔”，贾平凹，1984)或消极的世界(“噩梦”，思羽，1995)来迎合观众。
从这篇文章中，我们可以看到文学的时代趋势，这也是20世纪90年代这种文学体裁增加的原因:--[[User:Deng Jinxia|Deng Jinxia]] ([[User talk:Deng Jinxia|talk]]) 14:44, 27 December 2020 (UTC)

==Tan Yuanyuan 谭媛媛==
- The giddy-paced nature of current Chinese society with its demands for diverting and short texts: “[...] we live in an age of exposition” (Hall 1984:xiii);

- The increasing consciousness of indivi¬duality for which the essay is the most direct form of subjecti¬ve expression, even more direct than the poem with its metrical and formal demands;

- A revival of interest in discussing social-political issues through the medium of the essay, as was the case in the 1920s/30s.

- The banality of everyday life becomes conscious through becoming a literary topic, most commonly in the genre of everyday life, the essay.

- 当下中国社会的浮躁节奏，对转折性和短文的要求。"[...]我们生活在一个论述的时代"(Hall 1984:xiii)。

- 越发增加的独立意识，对其而言，文章是最直接的主体表达形式，甚至比诗的格律和形式要求更直接。

- 通过散文这一媒介讨论社会政治问题的兴趣的复苏，就像20世纪20/30年代的情况一样。

- 日常生活的平庸性通过成为文学话题而变得自觉，最常见的是日常生活的文体--散文。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:06, 25 December 2020 (UTC)

-当前中国社会节奏轻快，要求有趣味的短文：“[…]我们生活在一个博览会时代”（大厅1984:xiii）；

-对于个人二元性意识的增强，散文是主体性表达的最直接形式，甚至比诗歌的韵律和形式要求更直接；

-通过这篇文章讨论社会政治问题的兴趣的复复苏，如同20世纪20年代或30年代的情况一样。

-日常生活的平庸通过成为一个文学主题而变得有意识，最常见的是日常生活的体裁——散文。--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:59, 25 December 2020 (UTC)

==Tang Bei 汤蓓==
- The De-ideologization of Chinese society. Today not the governmentally demanded affirmative texts stand at the forefront, but unpolitical essays, mostly dating from the Republican era, especially from the years 1923 to 1928. This observation is supported by the results of the mentioned statistical analysis. The mostly read political essays after 1949 are critical essays.

- Regarding the compiling of essay collections: For the most often selected essays in the People’s Republic, Taiwan and Hong Kong, moral and aesthetic criteria seem to have underlain.

- 中国社会的去意识形态化。如今在最前列的不是政府要求的平权文，而是非政治性的文章，大多是民国时期的文章，特别是1923年至1928年的。上述统计分析的结果也支持这一观点。1949年以后的政论文多为批评性散文。

- 关于散文集的编纂：对于中华人民共和国、台湾和香港最常被选中的文集来说，道德和审美标准似乎是其基础。--[[User:Tang Bei|Tang Bei]] ([[User talk:Tang Bei|talk]]) 05:19, 28 December 2020 (UTC)

==Tang Ming 唐铭==
This is a sign of the increasing independence of the editors of essay anthologies from governmental or ideological handicaps, and for the increasing commercialization of the publis¬hing houses with an orientation toward customers (former: "readers").

- The criteria for essay best sellers in the P.R. of China are the following: In the most often printed essay "''The Back View''", filial piety is the driving factor, parallelistic and repetitive structures in the atmospherical nebulous "''The Moonlit Lotus Pond''", both written by Zhu Ziqing, whose style easily may seem mannerist to the Western reader.
==Tang Yiran 汤伊然==
Nostalgic home feelings are the emotional identification element in "''Wild vegetables of my home region''" by Wang Zengqi. Therefore one can state, that moving es¬says form the top.

- ''In the latter half of the 1990s, the master narrator himself seems to be lost within the subjectivity of in¬dividuals and everyday's profaneity and banality of a more and more formally organized but substantially empty citylife. Time loses worth, since more and more of the daily acctivities are filled with mechanical and autistic actions.''

==Tao Ye 陶冶==
''In the 1990s, the essayistic culture of political criticism of the 1980s has vanished, the only political replique is the patriotism, for example expressed in the 1996 published monograph'' China can say no! – Possibilities for politics and emotions in the period after the cold war (''No''! 1996).

- ''The reason that we do not find post-modernist essays in the sense of post-modernist fiction lies in the directness of the essay: The essay as a genre is a chat between author and reader and not an object d'art which wants to give cause for different interpretations or which would depend on exceptional form or contents or even quotations of pre-modern characteristics in order to make it an distinguishable object d'art.''
==Wang Meiling 王美玲==
''Also trends like the use of ordinary language, which one finds in novels since 1993 (Jia Pingwa, Feidu; Gu Cheng, Yingger) and'' New Borderlessness ''since'' 1995, ''cannot be pro-ven in the essaywriting. ''

- Also the fictional realism David Der-Wei Wang sees in Lao She, Mao Dun and Shen Congwen, proves helpful for the understanding of some essays, one being "''The Small Dog Baodi''", written by Ba Jin 1981, in which the author turns into a narrator who recounts the memories of the 'Cultural Revolution' in allegoric instead of in descriptive truth as before ("''In memoriam of Xiao Shan II''", Ba Jin 1984).
==Wang Xuan 王轩==
Similar is the concept of imaginery nostalgia, as Wang calls the fictional truth in Shen Congwen's work (David Der-Wei Wang 1992), helpful for the reading of Wang Zengqi's "''Rain in Kunming''" as well as for Jia Pingwa's "''Shanxi opera''".
类似的还有想象怀旧的概念，正如王功权所说的沈从文作品中虚构的真实（王大卫·德维王1992），有助于解读汪曾祺的《昆明雨》，也有助于贾平凹的《山西剧》。

- The Schwarcz' concept of ''personal grief'' expressed in a ''metaphorical discourse'' helps us to understand how Ba Jin was able to overcome the ''truth of being'' he was known for, only to reach a more convincing fictional truth through the metaphor of his dog Baodi.
施瓦茨在“隐喻话语”中所表达的“个人悲伤”概念，有助于我们理解巴金是如何克服他以“存在的真理”而闻名的，却通过他的狗“宝坻”的隐喻而获得更具说服力的虚构真相。

Xin zhuangtai xiaoshuo 新狀態小說 new borderless fiction, represented by Chen Dong 韓東, Lu Yang 魯羊, Zhu Wen 朱文, Lin Bai 林白, Chen Liang 陳梁, Zhang Mei 張梅.（文献无需翻译）

''Post-colonialist thinking (Williams et al. 1994), which is to be seen as part of the social-political discourse, appears in essays, especially in the less critical political, but patriotic essays of the 1990s. Kafkaism helps us understand the essay "The nightmare", where Si Yu appears as a de-constructionist, the I-narrator even is drawn near to suicide.''（文献无需翻译）

And maybe for Xie Bingxins* reflections on her experience as one of the chosen voluntaries of the Wuhan military academy: She insisted to remain a lifelong "woman soldier" .（文献无需翻译）

==Wang Yu 王煜==
'''8. Discussion: Is the genre of the essay the form of literary expression in 21st century China?'''

Regarding the future of the Chinese literature, we can only speculate. But out the risk of being wild and provocative, I would like to suggest some questions for considering the place of the essay in the field of Chinese literature and literary studies.

- People have less time for actions like reading, and get used to reduced visualized information through the Internet. Will the brevity of the essay make it the ideal medium?

==Wang Yuan 王源==
- If the Chinese people are rediscovering their individuality, will the essay allow them to express individual thoughts more directly?

- Modern societies are characterized by TV culture, mass consumption, and the loss of consciousness of one's own tradition, often partly due to the American impact on national cultures. Is the essay less bound to the restrictions of tradition, especially compared to the poem and thus more adaptable to the modern phenomenon of mass consumption?

==Wei Honglang 韦洪朗==
- The alienation and the anonymity of citylife worldwide, in China is combined with a loss of traditional values like ideology, family, solidarity etc. in favor of the concept of profit for oneself, - if this has produced a longing for new orientation, will it possibly be filled by morally guiding essays or nationalistic thinking?

- 在中国，世界范围内城市生活的异化和互相不认识的现象与传统价值观如意识形态、家庭、团圆等的丧失结合在一起，有利于为自己谋利的观念，如果这已经产生了对新方向的渴望，这个领域能否被道德指导性文章或民族主义思想所填补呢？--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 11:35, 27 December 2020 (UTC)

《红楼梦》与其他世界文学作品的相似性——推荐《红楼梦》列入世界记忆遗产名录

'''Commonness between the Red Chamber Dreams and other World Literature Novels – Proposing the Red Chamber Dreams to the World Documentary Heritage List'''（修改）

吴漠汀，湖南师范大学 Martin Woesler, Hunan Normal University

Source: Lecture at Harvard University, Cambridge, MA USA, 14.3.2000（文献无需翻译）

==Wei Yafei 魏亚菲==
'''Abstract'''

In every culture, readers associate the literature they know with new literature they read. So literature is always cumulative, it grows out of existing literature and can refer back to it. When Western readers read the Red Chamber Dreams, they foremost associate novels and other pieces of literature of their own cultural tradition with the Dreams. This has also influenced the first full translation into German.

Cao Xueqin and even more his protagonist Jia Baoyu both are early humanists, universalists and world citizens. ''The Red Chamber Dreams'' function worldwide.

摘要

在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中生长出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。

曹雪芹，尤其是他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。（修改）

在每一种文化中，读者都会把他们读到的新文学与已知文学联系起来，所以文学总是积累的，它从现有的文学中衍生出来，并以已有文学为参考。西方读者在阅读《红楼梦》时，首先会把《红楼梦》与自身文化传统中的小说和其他文学作品联系起来，这也影响了首次德语全译本。

曹雪芹，甚至于他的主人公贾宝玉，都是早期的人文主义者，普世主义者和世界公民。《红楼梦》具有普世价值。--[[User:Tan Yuanyuan|Tan Yuanyuan]] ([[User talk:Tan Yuanyuan|talk]]) 10:09, 25 December 2020 (UTC)

==Wen Sixing 文偲荇==
''The Dream'' is a complex showroom of diverse aspects of Chinese cultures and is the embodiment and essence of Chinese cultures, but it has also a global impact, therefore it should be honoured as “World Documentary Heritage”.

红楼梦》综合展示了中国的多元文化，是中国文化的集中体现和精华，同时在全球范围内产生影响，理应列入世界记忆遗产名录。（修改）

多元一体

'''Key words'''

Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage

“红楼梦”是一个多元的中国文化综合体，是中国文化的体现和精髓，但它也具有全球影响力，因此应该被授予“世界文献遗产”的荣誉。（修改<nowiki>Insert non-formatted text here</nowiki>）

多元一体

'''Key words'''

Western culture, reception tradition, German translation, Embodiment of Chinese cultures, global compatibility, World Documentary Heritage
--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:29, 25 December 2020 (UTC)

《红楼梦》是一个中国文化综合体，展示着中国文化的精髓的同时也极具全球影响力，理应被列入世界记忆遗产名录。--[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 13:00, 26 December 2020 (UTC)

==Wen Xiaoyi 文晓艺==
'''1. Chinese Ethics'''

To help the poor and disadvantaged belongs to the traditional core values of Chinese culture.

When we sit in the Beijing Subway today, the loudspeaker announcement reminds us, that it is Chinese traditional ethics to give seats to the disadvantaged (老弱病残孕让座是中国传统道德). We know of Cao Xueqin, that he supported the poor and disadvantaged, and that he made kites for children.

However, when we look closer at these “Chinese Ethics”, we discover, that they are claimed also in Indian Buddhism “karuna” and in the Christian tradition of “caritas” and in almost every civilization. Therefore, we might call these values “human ethics”.

==Wu Kai 吴恺==
'''2. Compatibility
'''
Why do the ''Red Chamber Dreams'' function worldwide and have achieved world literature status even in their translations?

First of all, the ''Red Chamber Dreams'' are, like novels worldwide, a piece of entertainment literature. In comparison to the drama, in which every element is compulsory and plays its part in the overall structure, in the novel the line of action itself is simpler and not so important, most of the scenes or episodes are loosely put together and fit in the broader theme of the novel.

'''2. 兼容性
'''
为什么《红楼梦》在世界范围内广泛流传，甚至在翻译领域中也取得了世界文学的地位？

首先，《红楼梦》和世界小说一样，是一部娱乐文学。与戏剧中的每一个元素都是强制性的，在整体结构中起作用的戏剧相比，小说的行动路线本身更简单，也不那么重要，大部分场景或情节都松散地组合在一起，这和小说更广泛的主题相吻合。--[[User:Wu Kai|Wu Kai]] ([[User talk:Wu Kai|talk]]) 14:29, 27 December 2020 (UTC)

==Wu Qi 吴琪==
However, the lose arrangement of episodes of the ''Dreams'' comes from the tradition of almost unconnected episodes like in the ''Shuihuzhuan'' and is a step towards the greater coherence of the episodes, the aligning into a story line and the greater concentration on fewer protagonists. Therefore, the ''Dreams'' show clearly a step towards the Western tradition of novels, maybe because of growing Western influence in Qing dynasty.

'''3. Impact of translator’s native culture on the translation process'''

There are intercultural parallels between the ''Red Chamber Dreams'' and Western works of literature.

然而，《红楼梦》章回结构不连续来自于《水浒传》中几乎没有联系的章回的传统，这是朝着章回更连贯、与故事线一致以及更集中于较少主角的方向迈出的一步。因此，《红楼梦》明显向西方小说传统迈进了一步，可能是因为西方对清代的影响越来越大。

'''3.译者的本土文化对翻译过程的影响'''

《红楼梦》和西方文学作品之间有跨文化的相似之处。
--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 11:54, 27 December 2020 (UTC)

==Wu Qiong 吴琼==
These parallels are fundamental for the translation and were explicitly and implicitly fundamental for the German translator Martin Woesler during his translation and editorial work on the first full German translation. In the following, I will mention some of the Western novels and pieces of literature, which the Western reader of the ''Dreams'' will immediately think of.

'''4. The novel as embodiment of “Zeitgeist”'''

According to Georg Lukács’ ''Theory of the Novel'', while the Epos (like Homer’s ''Ilias'', which like the ''Dream'' reasons the stories in the divine realm) displayed a holistic world experience, a complete, self-contained culture, the novel displays, that the modern world has become infinitely large and has lost its homely quality.
==Wu Xiang 邬香==
The novel as a genre is no longer documenting just one culture, but represents, with the words of Walter Benjamin, the Organon of History. So the understanding of the novel changed with Lukacs to historical-philosophically. A novel is understood as typical for its historical era, the novel embodies the spirit of the epoch (Zeitgeist).

小说作为一种文学题材不再仅仅记录一种文化，而是用沃尔特·本杰明的话来代表历史的有机物。因此，卢卡奇对这部小说的理解从历史转向哲学。一部小说被理解为其历史时代的典型小说，这部小说会体现时代精神（时代精神）。

The ''Red Chamber Dreams'' are written in front of the background of the Manchu minority having taken over the power in formerly Han-shaped Ming-China (which was a multi-ethnic and crosscultural society) and families suffering the changing favor of changing emperors, with the Cao family being fostered by Kangxi and being persecuted by Yongzheng.

《红楼梦》是在满族统治原汉族掌管的明朝（当时是一个多民族、跨文化的社会）和贵族家庭遭受皇位更迭影响的背景下写成的，曹氏家族受到康熙的扶植和雍正的迫害。--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 15:04, 27 December 2020 (UTC)

==Wu Yilu 吴一露==
While the author in his time could not criticize the system and power of emperors, in the novel he came to terms with this life by seeking the guilt for the persecution in the growing decadence of the family (engaging in Daoism, leisure, poetry-writing, arts and music instead of learning for being able to earn a living) and in himself not fulfilling the expectations as the family heir. This description of decadence of a declining family reminds us of the novels of Tschechov (and e.g. in the ''Buddenbrooks'' by Mann, including the turn to arts and music).

虽然作者在他的时代无法批判皇帝的制度和权力，但在小说中，他通过家族的日益衰败（修行道教、休闲、写诗、艺术和音乐，而不是为了能够谋生而学习）和自己没有实现作为家族继承人的期望中寻找受迫害的罪责，来接受这种生活。这种对没落家庭颓废的描述，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:35, 27 December 2020 (UTC)

虽然作者在他的时代无法批判帝制和皇权，但在小说中，他为家族的日益衰败（参加道教、娱乐、诗歌、艺术和音乐活动，而不是为了谋生而学习）和自己作为家族继承人没有实现家族期望感到自责，通过这样做，他也对这种生活做妥协。这种对没落家族颓废状况的描写，让我们想起了契诃夫的小说（如曼恩的《布登布鲁克》，包括对艺术和音乐的转向）--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 15:08, 27 December 2020 (UTC)

==Wu Zijia 吴子佳==

Moreover, with the detailed description of life on all social levels in early Qing Dynasty, the Dream appears as a documentary historical novel very much like Günter Grass’ The Tin Drum 1959.

'''5. Coming-of-age and Alienation'''

Abandoning the paradise-like garden in the Red Chamber Dreams is a symbol for leaving the protected childhood and arriving in the complex world of adults. With George Lukács theory of the novel, the protagonist starts to problematize the sense of his life, in the novel, the protagonist’s self permanently struggles with his environment.

此外，《红楼梦》对清初社会各阶层生活的详细描写，与君特·格拉斯的《铁皮鼓1959》非常相似，《铁皮鼓1959》是一部纪实历史小说。

“5. 成熟和异化”

抛弃《红楼梦》中天堂般的花园，是离开受保护的童年，进入复杂的成人世界的象征。随着乔治·卢卡奇的小说理论，主人公开始对他的生活感觉产生疑问，在小说中，主人公的自我一直与他的环境作斗争。--[[User:Wu Zijia|Wu Zijia]] ([[User talk:Wu Zijia|talk]]) 16:23, 27 December 2020 (UTC)Wu Zijia

==Xiao Shuangling 肖双玲==
However, Cao Xueqin’s message is not simply the one of “Paradise Lost”, instead he himself made the best out of his life. Although being less wealthy than when his family still enjoyed the favour of the emperor, there was a payroll system and a social net intact in Early Qing China, where he received enough income to be independent from his rich relatives, to be selective on accepting jobs, to live a relaxed life in a small house in the nature, spending time with his family and friends, follow his own interests, like reading, writing and drinking wine, making kites for the children and thinking of the disadvantaged.

然而，曹雪芹的信息不仅是“失乐园”的信息，而是他本人的一生。尽管不如他的家人仍然享有皇帝的宠爱时富裕，但清初中国有一个工资体系和一个完整的社会网络，在那里他获得了足够的收入以独立于自己的富裕亲戚，可以有选择性地接受工作在大自然的小房子里过着轻松的生活，与家人和朋友共度时光，遵循自己的兴趣，例如读书，写作和喝酒，为孩子们放风筝和思考处境不利的人。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:38, 26 December 2020 (UTC)Xiao Shuangling

然而，曹雪芹所传达的信息并不是简单的“失乐园”，相反，他把自己的生活过得很好。虽然比起他的家族享受皇帝的宠爱，他过得没有那么富裕，但清初中国有一套薪俸制度和一张完整的社会网，他获得了足够的收入，可以独立于富贵亲戚，可以有选择性地接受工作，可以在大自然的小房子里过着悠闲的生活，可以与家人和朋友共度时光，可以追随自己的兴趣，例如读书，写作和饮酒，可以为孩子们做风筝，可以为弱势群体着想。--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 11:27, 27 December 2020 (UTC)

==Xiao Ting 肖婷==
Cao Xueqin was fully aware of his time and China’s cultural achievements, he was familiar with the different levels of society, he was a detailed observer and skilful narrator. He may have conceptualized the ending of the novel as a discussion about the different personalities of the characters in the novel and therefore displaying his reflection about life and his psychological understanding of the diversity of human nature. He was able to grasp the “spirit of time” (Zeitgeist) and with his autobiographical experience create an eternal coming-of-age novel not just for his family, for the Qing-Chinese, for Chinese people, but for mankind.

曹雪芹对自己所处的时代和中国的文化成就有充分的认识，他熟悉社会的方方面面，他观察细致，叙事娴熟。他能把小说的结尾构思为对小说中人物不同性格的探讨，从而体现出他对人生的思考和对人性多样性的理解。他能够把握 "时间精神"(Zeitgeist)，并以他的亲身经历为材料创造了一部成熟的绝世之作，这不仅是为他的家庭、为清人、为中国人，更是为全人类。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:29, 26 December 2020 (UTC)Xiao Ting

曹雪芹充分了解自己所处的时代和中国的文化成就，熟悉社会的不同层次，是一个细致的观察者和娴熟的叙述者。他可能将小说的结局概念化为对小说中人物不同性格的讨论，从而表现出他对生活的反思和对人性多样性的心理理解。他能够把握“时代精神”(时代精神)，并以他的自传体经历，为他的家庭，为清朝人，为中国人，为人类创造了一部永恒的成长小说。--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 12:01, 26 December 2020 (UTC)

曹雪芹对自己所处的时代和中国的文化成就了如指掌，他熟悉社会的不同层面，他是一个细致的观察者和娴熟的叙述者。因此，他在小说中对人的不同个性的理解和对小说中人物性格的多样性进行了概念化的探讨。他能够把握“时代精神”，用他的自传体经历，不仅为他的家庭，为清朝的中国人，为中国人民，而且为人类，创作了一部永恒的成人小说。--[[User:Xiao Shuangling|Xiao Shuangling]] ([[User talk:Xiao Shuangling|talk]]) 12:43, 26 December 2020 (UTC)Xiao Shuangling

==Xiao Xi 肖茜==
This tradition of Coming-of-age novels is also a European one, like enlightenment philosopher Voltaire’s novel ''Candide or Optimism''《老实人》shows at the very same time (1759) in Europe. Also Voltaire’s Candide has to leave the luxurious paradise of his childhood and strives for true love, but his main learning is more pessimistic, since Voltaire wrote the novel in opposition to Leibniz, who optimistically looked to China as “the best of all worlds”. Recent research findings show that China had a much larger influence on European enlightenment philosophers and we can be sure, that also Cao Xueqin was aware of some European literary traditions.
这种成熟的传统小说也是一个欧洲人,像启蒙哲学家伏尔泰在欧洲同时间出版的的小说《老实人》(1759)。伏尔泰笔下的老实人不得不离开童年的奢华天堂，为追求真爱而奋斗，但他的主要学习内容却更为悲观，因为伏尔泰的小说与莱布尼茨截然相反，莱布尼茨乐观地认为中国是“所有世界中最好的”。最近的研究发现，中国对欧洲启蒙哲学家的影响要大得多，我们可以肯定，曹雪芹对欧洲的一些文学传统也有所了解。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 15:34, 27 December 2020 (UTC)Xiao Xi

这种成熟的传统小说也是一个欧洲人,像启蒙运动哲学家伏尔泰在欧洲同时间出版的的小说《老实人》(1759年)。伏尔泰笔下的老实人不得不离开童年的奢华天堂，为追求真爱而奋斗，但他的主要学习内容却更为悲观，因为伏尔泰的小说与莱布尼茨截然相反，莱布尼茨乐观地认为中国是“所有世界中最好的”。最近的研究发现，中国对欧洲启蒙运动哲学家的影响要大得多，我们可以肯定，曹雪芹对欧洲的一些文学传统也有所了解。--[[User:Wu Xiang|Wu Xiang]] ([[User talk:Wu Xiang|talk]]) 04:33, 28 December 2020 (UTC)

==Xiao Yining 肖伊宁==
Also the German readership is familiar with the chronological following of the life of the protagonist and his development, the fate of a family over generations, the German readership knows this type of novel as the “Education novel” or “Coming-of-age-novel”. In Germany, the genre of the coming-of-age novel has a long tradition and it is shaped more by single characters, who appear as teachers (Goethe: ''Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802).

德国读者对主人公的生平及其发展、家族世代的命运都很熟悉，德国读者把这种类型的小说称为“教育小说”或“成长小说”。在德国,关于成长小说的体裁有着悠久的传统,它的形状更由单个字符,它更多的是被塑造为教师的单个人物(歌德：'Wilhelm Meister’s Apprenticeship''威廉·麦斯特的学徒岁月 1795-96, Novalis 诺瓦利斯: ''Heinrich von Ofterdingen''《海因利·封·歐福特丁根》1802)。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 14:59, 27 December 2020 (UTC)Xiao Yining

==Xie Fan 解帆==
Wilhelm Meister, parallely to Jia Baoyu, is struggling with the traditional education, in ''Wilhelm Meister'' this is represented with the classics revived in Shakespeare’s dramas. Tradition can give orientation, but the personality of the protagonist needs to develop through emancipation is a wisdom, we can learn from all mentioned novels including the ''Dreams''.

'''6. Pornography and True Love, female rivals'''

Sexuality is a basic human need and has developed into different shapes in all cultures. The German audience is familiar with erotic topics from the Middle Ages, in which sexuality was stylized. In the “Schwänke” of the 15th century (Wittenwielers Ring), erotic scenes are described sexually explicit.

与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，这通过莎士比亚的经典戏剧得以体现。传统可以作为方向标，但主人公的个性需要通过解放才能发展，这是一种智慧，我们可以以上提过包括《梦》的所有小说中学习。
“6.色情与真爱，女性对手"
性是人类的一种基本需求，在不同文化中展现出不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是有固定程式的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:37, 25 December 2020 (UTC)

与贾宝玉一样，威廉·迈斯特也在与传统教育作斗争，在《威廉·迈斯特》中，莎士比亚戏剧中复兴的经典作品代表了这一点。传统可以给予导向，但主人公的个性需要通过解放来发展是一种智慧，我们可以从包括《梦》在内的所有小说中学习。
“6。色情与真爱，女性对手"
性是人类的一种基本需求，在各种文化中形成了不同的形态。德国观众熟悉中世纪的情色话题，在这些话题中，性是程式化的。在15世纪的“Schwanke”(Wittenwielers Ring)中，情色场景被描述为露骨的性。--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:37, 26 December 2020 (UTC)

==Xie Ziyi 谢子熠==
In the barock literature of the 17th century even the physical act is described extensively.

According to „cumulativity“, every human being is a product of history and literature is based on previous literature, therefore the author of this pager thinks that this background has to be taken into account while translating.

The best study on ''qing'' passion in the Dreams is the one by Anthony Yu, who understood it as ''desire'' and as the central motif of the ''Dreams''. „The centrality of qing in shaping virtually every aspect of The Story of the Stone’s structure and meaning cannot be denied [...].“ (Anthony Yu 2001, 54).

==Xu Jia 徐佳==
In the framework story of the Dreams, the narrator consciously takes a stand against low-action and stereotypical pornographic literature as well as against the widespread romance novels (with the classic roles of the beautiful, talented woman and the poor scholar who finally achieves a respected position and prosperity by passing a civil service exam).

In chapter 1 he says: ”of the true feelings of young people [...] nobody has reported about so far.”

Erotic scenes are described in a decent and associative way (“Game of clouds and rain”), while displaying another quality in its openness e.g. towards bisexuality.

在《梦》的框架故事中，叙述者有意识地站在了反对低级动作和刻板色情文学的立场上，也站在了反对普遍存在的言情小说的立场上（以美丽的才女和通过公务员考试最终获得地位和财富的穷书生为经典角色）。

在第一章中，他说："年轻人的真情实感......至今无人报道"。

"情色场面以体面和联想的方式描述（"云和雨的游戏"），同时表现出另一种开放性，例如对双性恋的开放。--[[User:Xu Jia|Xu Jia]] ([[User talk:Xu Jia|talk]]) 12:35, 27 December 2020 (UTC)Xu Jia

在《梦》的框架故事中，叙述者有意识地反对低俗的动作和陈规定型的色情文学，反对流传甚广的浪漫小说（以美丽的才女和通过公务员制度最终获得受人尊敬的地位的穷困书生为经典角色）。

在第一章中，他说：“关于年轻人的真实感受，[……]到目前为止还没有人报道过。”

情色场景被描述成一个体面和联想的方式（“云和雨的游戏”），同时显示了另一个开放性的性质，例如对双性恋。--[[User:Xiao yining|Xiao yining]] ([[User talk:Xiao yining|talk]]) 15:03, 27 December 2020 (UTC)Xiao Yining

==Xu Jing 许晶==
The ''Dreams'' narrate the story of unfortunate lovers. Unfortunate lovers also in the West have a literary tradition, they constitute an archetype, such as Hero and Leander, Pyramus and Thisbe, Tristan and Isolde, Flore and Blanscheflur as well as Troilus and Cressida, the latter being considered the model for Arthur Brookes, who wrote Romeo and Juliet in 1562 and thus directly influenced Shakespeare.

While Marián Galik saw as the central topic of both, the ''Dream'' and ''Faust'', the eternal feminine, which draws us on high, Gu Cheng called it the “eternal virgine”.

《梦》讲述了一对不幸的恋人的故事。在西方，不幸恋人也有文学传统，即他们构成了一个原型，例如Hero和Leander，Pyramus和Thisbe，Tristan和Isolde，Flore和Blanscheflur以及Troilus和Cressida，后者被认为是Arthur Brookes的模型，他在1562年撰写了《罗密欧与朱丽叶》，从而直接影响了莎士比亚。

玛丽安·加利克（Mariann Galik）认为《梦》和《浮士德》都是吸引我们的永恒女性的中心主题，顾城则称其为“永恒的处女”。--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 00:25, 28 December 2020 (UTC)

==Xu Jing 许静==
In Goethe’s coming-of-age novel ''Wilhelm Meisters Wanderjahre'', we find a similar motif of female rivals, in the Keller 凯勒 ''The Green Henry'' 《绿衣亨利》1855, the hero turns away from an emphatically sexually designed figure and turns to the 'real' woman. In Jane Austen’s ''Pride and Prejudice'' 1813 Elizabeth and Lin Daiyu are similar, e.g. they both strive for real love (Zhuang 2011).

在歌德的成长小说''Wilhelm Meisters Wanderjahre''中，我们发现了类似的女性竞争主题，在凯勒''The Green Henry''（《绿衣亨利》1855）中，男主人公父亲早亡，母亲养育其成人。在简-奥斯汀的''Pride and Prejudice''（《傲慢与偏见》1813）中，伊丽莎白和林黛玉是相似的，比如她们都追求真爱（庄2011）。--[[User:Xu Jing|Xu Jing]] ([[User talk:Xu Jing|talk]]) 03:38, 28 December 2020 (UTC)

==Xu Mengdie 徐梦蝶==
'''7. Feudal society and slavery'''

A widespread interpretation is that Jia Baoyu’s equal treatment of family members and slaves would be a manifesto to free the slaves. I also do not share this interpretation, since Aristotle, when he demanded democracy, would exclude slaves from the right to vote. So we cannot use modern concepts to judge on the past. In my understanding, Jia Baoyu was not fighting inequality, but looked at the people as humans and individuals.

封建社会和奴隶
一种普遍的解释是，贾宝玉对家庭成员和奴隶一视同仁，这将成为奴隶解放的宣言。我并不同意这个解释，因为亚里士多德的民主就排除了奴隶的投票权。所以，我们并不能用现代观念去评判过去。在我看来，贾宝玉并不是和不平等作斗争，而是把人视作群体和个人。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 09:55, 25 December 2020 (UTC)Xu Mengdie

一种普遍的解释是，贾宝玉对家庭成员和奴隶的平等对待是解放奴隶的宣言。我也不同意这种解释，因为亚里士多德，当他要求民主的时候，会排除奴隶的投票权。所以我们不能用现代的概念来判断过去。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人看成是群体和个人。--[[User:Wensixing|Wensixing]] ([[User talk:Wensixing|talk]]) 10:31, 25 December 2020 (UTC)

许多人认为，贾宝玉对家庭成员和仆人的平等对待是解放奴隶的宣言。我也不同意这种看法。因为当亚里士多德要求民主时，奴隶并没有投票权。所以我们不能用现代的概念来判断过去发生的事。在我的理解中，贾宝玉并不是在与不平等作斗争，而是把人分为是群体和个人。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 11:03, 27 December 2020 (UTC)

人们普遍认为贾宝玉对待家庭成员和奴隶的平等对待是解放奴隶的宣言。我不同意这种解释，因为亚里士多德吁民主时，会将奴隶从投票权中剔除。所以我们不能用现代观点评判古人。我认为，贾宝玉并不是在为不平等而做斗争，而是将人区分为人或是个体。--[[User:Wu Qi|Wu Qi]] ([[User talk:Wu Qi|talk]]) 12:02, 27 December 2020 (UTC)

==Xu Pengfei 许鹏飞==
Also the understanding of the servants as slaves does not match the description in the Dream, since some servants had servants themselves, the family took care after they left the Jia family to find a match for them and Jia Zheng refers to his daughter Yingchun as „yatou 丫头“, so it is inappropriate to translate this expression with slave. Therefore, the translator preferred “servant” over “slave” in the translation.

另外，把仆人理解为奴隶也与《红楼梦》中所描述的不符，因为有些仆人自己也有仆人，他们离开贾家后，家人会照顾他们，为他们婚配，并且贾正把女儿迎春称为“丫头”，所以用奴隶来翻译这个词是不合适的。因此，译者在翻译中更倾向于“仆人”而不是“奴隶”。--[[User:Xu Pengfei|Xu Pengfei]] ([[User talk:Xu Pengfei|talk]]) 09:14, 25 December 2020 (UTC)Xu Pengfei

而且把仆人理解为奴隶与《红楼梦》中的描写不符，因为有些仆人自己还有仆人，贾府会在她们离府的时候为她们寻一门亲事，作为贾府对她们的照料；贾政也把自己的女儿迎春喊作 “丫头”，所以把这些翻译成奴隶是不合适的。因此英文翻译中采用“servant”会比“slave”更为合适。--[[User:Xu Mengdie|Xu Mengdie]] ([[User talk:Xu Mengdie|talk]]) 10:08, 25 December 2020 (UTC)Xu Mengdie

==Yang Chenting 杨晨婷==
Mo Yan in his speech at the Frankfurt Bookfair in 2009, when China was the guest of honor, draws the (similarly) parallel between the ''Dream'' and Goethe’s ''Sorrows of the Young Werther'', that both expressed the wish to abandon feudal society. My own impression is that both do not express this wish, but that this is a later concept and interpretation and we should not apply this to judge the past.

2009年，莫言代表中国作为主宾国参加法兰克福书展时，他在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的印象是，两者都没有表达这个愿望，但这是后来的概念和解释，而我们不应该以此来判断过去。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:36, 25 December 2020 (UTC)Yang chenting

2009年，莫言代表中国作为主宾国参加法兰克福书展时，在演讲中把《梦》和歌德的《少年维特之哀》画上了约等号，表达了抛弃封建社会的愿望。我自己的感觉是，两者都没有表达这个愿望，但这是后来的概念和解释，我们不应该以此来判断过去。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:43, 25 December 2020 (UTC)

==Yang Hairong 杨海容==
'''8. Tragedy of all tragedies'''

Aristotle explained in ''On the Tragedy'' (Poetics VI), that tragedies move people more than comedies because they “imitate [mimēsis] an action that is serious, complete, and of a certain magnitude” (Aristotle 1971, 51), This high esteem of the tragedy in Europe is partly ascribed to the loss of Aristotle’s work ''On the Comedy''.

8.所有悲剧的悲剧成分

亚里士多德在《悲剧论》（诗学VI）中解释说，悲剧使人们比喜剧更能吸引人，因为他们“模仿（mimēsis）一种严肃、完整和有程度的行动”（Aristotle 1971，51）。欧洲的悲剧部分归因于亚里斯多德作品《喜剧》的丢失。--[[User:Yang Hairong|Yang Hairong]] ([[User talk:Yang Hairong|talk]]) 10:16, 27 December 2020 (UTC)

8.所有悲剧含有的悲剧成分

亚里士多德在《悲剧论》（诗学VI）中解释道，悲剧之所以比戏剧更加动人，是因为它们“模仿（mimēsis）一种严肃、完整且具有一定规模的行动”（Aristotle 1971，51）。悲剧在欧洲拥有崇高地位部分归因于亚里士多德的作品《论喜剧》的失传。--[[User:Wu Yilu|Wu Yilu]] ([[User talk:Wu Yilu|talk]]) 12:42, 27 December 2020 (UTC)

==Yang Hui 阳慧==
While Europe has the Hamlet as its tragedy of all tragedies, the lack of tragic literature in Chinese literary tradition has long been lamented. Wang Guowei sees the Dream as "tragedy of all tragedies". To Wang Guowei the suffering of Faust and Jia Baoyu is central in the novels. However, many scholars contest that Faustianism is central for Chinese culture.

In 18th century Europe, we saw a new development in the genre of the drama, to establish a “bourgeois tragedy”.

尽管欧洲将“哈姆雷特”作为悲剧的悲剧，但长期以来中国传统文学中缺乏悲剧文学的现象一直令人遗憾。王国伟把“梦”看作“一切悲剧的悲剧”。对王国伟来说，浮士德和贾宝玉的苦难是小说的核心。然而，许多学者认为，浮士德主义是中国文化的核心。

在 18 世纪的欧洲，我们看到了戏剧体裁的新发展，确立了“资产阶级悲剧”。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:40, 27 December 2020 (UTC)

欧洲悲剧中以《哈姆雷特》为悲剧，而中国文学传统中悲剧文学的缺失，长期以来被人们所惋惜。王国维认为《梦》是“所有悲剧中的悲剧”。对王国维来说，浮士德和贾宝玉的苦难是小说的中心。然而，许多学者认为浮士德主义是中国文化的核心。

在18世纪的欧洲，我们看到了戏剧体裁的新发展，确立了“资产阶级悲剧”。--[[User:XiaoXi|XiaoXi]] ([[User talk:XiaoXi|talk]]) 15:36, 27 December 2020 (UTC)Xiao Xi

==Yang Yi 杨逸==
It developed as an emancipatory movement in the 18th century in London, Paris and Germany, and demonstrated that tragedy was not reserved to rulers, but was also imagineable for lower noblemen and ordinary citizens. The ''Dream'' at the same time as the bourgeois tragedy in Europe shows a tragic story of a mid-level noble family which loses its titles and privileges.

它作为一场解放运动在18世纪的伦敦、巴黎和德国发展起来，并证明了悲剧并非只发生在统治者身上，也可能发生在下层贵族和普通公民身上。《梦》与欧洲资产阶级悲剧同时上演，讲述的是一个中层贵族家庭失去头衔和特权的悲剧故事。--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 03:31, 28 December 2020 (UTC)

==Yang Yue 杨悦==

'''9. “Non-Binary” Novels'''

One of the things attracting Western readers is the adorable but mysterious protagonist Jia Baoyu. With his open bisexual orientation and his interest in his mates regardless of their social status, he appears “modern” or at least displaced in time. His struggle with traditional learning makes him appear sympathetic, his long states of rapture out of the world give him both the aura of a timeless character and of mystery.

9. “非二进制小说”

可爱而神秘的主角贾宝玉是吸引西方读者的其中一点。由于他开放的双性恋倾向以及对同伴的兴趣，无论他们的社会地位如何，他彰显“现代”气质或至少不属于那个时代。他与传统学习的斗争使他显得富有同情心，他与世隔绝的漫长状态使他既具有永恒的品格又具有神秘感。--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:17, 27 December 2020 (UTC)

“非二元”小说

一个吸引西方读者的东西是可爱而神秘的主人公贾宝玉。由于他开放的双性恋倾向和他对伴侣的兴趣，不管他们的社会地位如何，他显得“现代”或至少在时间上流离失所。他与传统学习的斗争使他显得富有同情心，他从世界上长期的狂喜给了他永恒的性格和神秘的气息。--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 13:43, 27 December 2020 (UTC)

==Yang Ziling 杨子泠==
With the bisexual orientation of the Dreams’ protagonist, the novel appears non-binary.
According to Karl-Heinz Pohl, binaries are just superficial, ultimately decisive is the ''Heart Sutra''. Today, the novel is listed among the genre of non-binary literature (see e.g. the bibliographical list on https://www.goodreads.com/list/tag/non-binary), in which contrasts are dissolved deconstructivistically.

随着梦中主人公的双性取向，小说呈现出非二元性。
卡尔·海因茨·波尔认为，二进制只是表面现象，最终起决定性作用的是“心经”。今天，这部小说被列为非二元文学的一个流派（参见https://www.goodreads.com/list/tag/non-binary)，其中的反差被解构主义地化解了。--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 05:01, 28 December 2020 (UTC)

==Yao Cheng 姚诚==
'''10. Foreign Cultures in the Red Chamber Dreams'''

Foreign Cultures frequently appear in the Dreams in all kinds of varieties, like exoticism with the many objects in the household and presented to the household as novelties, especially the blond girl of the same age as Baoyu referred to in person (combining different origins and cultures, including European, Japanese, Chinese) or several times on paintings, one time shown with wings as an angel.

10.红楼梦中的异邦文化
红楼梦中经常出现各种各样的异邦文化元素，例如许多贾府物品带有异国情调，并以新奇用品的形式呈现给贾府，尤其是提到的与宝玉同龄的金发女孩（结合了不同的来历和文化，包括欧洲，日本，中国），金发女孩也多次在绘画中出现，其中一次是为有翅膀的天使的形象。--[[User:Yao Cheng|Yao Cheng]] ([[User talk:Yao Cheng|talk]]) 14:47, 27 December 2020 (UTC)

10.红楼梦中的异邦文化

红楼梦中经常出现各种各样的异邦文化元素，例如许多贾府物品带有异国情调，并是以新奇的形式呈现给贾府的，尤其是其中提到的与宝玉同龄的金发女孩（结合了不同的来历和文化，包括欧洲，日本，中国），金发女孩也多次在绘画中出现，有一次是以带翅膀的天使的形象出现。--[[User:Yang Yi|Yang Yi]] ([[User talk:Yang Yi|talk]]) 03:36, 28 December 2020 (UTC)

==Yao Jia 姚佳==
The playful combination of different traditions we can see also when a religious dress is described, which carries characteristics of different religions. Similarly, the Daoist monk and the Confucian priest appear together. Cao Xueqin wanted to show the richness and diversity, also with the many topics and societal levels of the novel. Even a variety of Christian motifs can be found, like when Jia Baoyu is not recognized by his father in chapter 120 and when he disappears, all parallel to Jesus Christ.
我们在描述宗教服饰时也能见识不同传统的玩味结合，它带有不同宗教的特点。同样，道士和儒士也可一起出现。曹雪芹想表现出小说的丰富性和多样性，这也与小说的诸多题材和社会层面有关。在书中甚至可以找到各种基督教的主题，比如第120章贾宝玉不被父亲认可，贾宝玉消失，这些都与耶稣基督平行。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 00:10, 28 December 2020 (UTC)

宗教服饰带有不同宗教的特点，在描述一种宗教服饰时，我们也能体味不同宗教传统的玩味结合。同样，道士和儒士也可一起出现。曹雪芹想表现出小说的丰富性和多样性，同时也要展现出小说的众多主题和社会层次。在书中甚至可以找到各种基督教的主题，比如第120章贾宝玉不被父亲认可，以及贾宝玉消失的时候，这些都与耶稣基督平行。--[[User:Xu Jing2|Xu Jing2]] ([[User talk:Xu Jing2|talk]]) 00:43, 28 December 2020 (UTC)

==Yi Huan 易欢==
The variety of cultures is paralleled with the variety of elements of different dynasties, which makes it timeless and therefore even more a masterpiece of Chinese art and a masterpiece of human art. Therefore I would like to nominate the Red Chamber Dreams as “World Documentary Heritage”.

'''References'''（参考文献不用翻译）

Anthony, C. Yu. (2001). ''Rereading the Stone: Desire and the Making of Fiction in Dream of the Red Chamber''. Princeton University Press.

Aristotle. (1971). ''Poetics''. Trans. S. H. Butcher. Ed. Hazard Adams. Critical Theory since Plato. ew York: Harcourt Brace Jovanovich, 48-66.

Woesler, Martin, ed., Cao Xueqin, Gao E et al. (2016). ''Der Traum der Roten Kammer oder Die Geschichte vom Stein'' [''Red Chamber Dreams or The Story of the Stone''], Peking: Foreign Languages Press, ISBN 9787119094120, 4813 pages, 6 vols., hardcover, transl. by Rainer Schwarz and Martin Woesler; Chinese-German bilingual edition

Woesler, Martin. (2011). “Being Explicit About the Implicit – John Minford’s Translation of the last Forty Chapters of The Story of the Stone with a Field Study on two Sexually Arousing Scenes”. ''Hong lou meng xue kan'' 6: 274-289

Woesler, Martin. (2010). “ ’To Amuse the Beaux and Belles’ The Early Western Reception of the Hongloumeng”. ''Journal of Sino-Western Communications'' 2 (2010.12) 2:81-107

Zhuang, Xiuhua. (2011). Self, Ideal and Salvation: A Comparative Study of Jane Austen’s Elizabeth and Cao Xueqin’s Lin Daiyu. ''Journal of Language Teaching and Research'', Vol. 2, No. 2, pp. 420-423, March 2011. Fulltext: http://www.academypublication.com/issues/past/jltr/vol02/02/19.pdf.

==Yi Zichu 义子楚==
'''Virtual Communication Between Machines with the Human as Their Object
'''

A new stage of multimodal communication after oral, written, printed, electronic and machine-human communication

Martin Woesler, Hunan Normal University

'''Abstract'''

Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role.

机器之间以人为对象的虚拟通信

口头，书面，印刷，电子和人机交流之后的多模式交流进入新阶段

湖南师范大学马丁·沃斯勒

摘要

卢曼和贝克尔描述了从口头交流（媒体时代1.0）到脚本（2.0），从印刷品（3.0）到数字通信（4.0）的发展。在所有这些阶段中，技术仅起到辅助作用。
--[[User:Yi Zichu|Yi Zichu]] ([[User talk:Yi Zichu|talk]]) 03:33, 28 December 2020 (UTC)

卢曼和贝克尔描述了从口头交流（媒体时代1.0）到脚本（2.0），从印刷品（3.0）最终到数字通信（4.0）的发展。在所有这些阶段中，技术仅起到辅助作用。--[[User:Yang Ziling|Yang Ziling]] ([[User talk:Yang Ziling|talk]]) 05:05, 28 December 2020 (UTC)

==You Yuting 游雨婷==
This paper argues, that there is a fundamentally new media epoch of “virtual communication” (communication 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.).

Algorithms do not only listen to oral or read written human communication (between humans or between humans and bots), but they analyze multimodal communication (including likes, behaviour, surfing habits, mobility profile, values, dreams, aims, beliefs etc.), compare them with Big Data (e.g. cloud data) and base decisions of manipulation on a prediction of behavior according to a personality profile and correlations.

本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管，人类成为分析和操纵的对象(如顾客、选民等)。

算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:You Yuting|You Yuting]] ([[User talk:You Yuting|talk]]) 12:34, 26 December 2020 (UTC)

本文认为，“虚拟传播”(5.0传播版本)是一个全新的媒体时代，在这个时代，人工智能(由人类初始化)已经接管世界，人类成为分析和操纵的对象(如顾客、选民等)。

算法不仅听人类口头或书面沟通(在人类之间或人类和机器人之间),但他们分析多通道通信(包括喜欢、行为、上网习惯,流动剖面,价值观,梦想,目标,信念等),比较他们与大数据(例如云数据)和基础操作的预测行为的决策根据个性特征和相关性。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:47, 27 December 2020 (UTC)

==Yu Ni 余妮==
These algorithms target not only the explicit communications, but the emotions and thoughts of humans too and predict future behavior, therefore allowing simulations of reality. Mightier algorithms have also taken over decision-making roles in societies where they: replace human court decisions, fine tune just-in-time and on-demand production, censor chatrooms etc. Sets of algorithms help to manage smart cities and a whole society.

这些算法不仅针对明确的交流，也针对人类的情绪和思想，并预测未来的行为，因此允许模拟现实。更强大的算法也在社会中占据了决策角色：取代人类法庭的判决，及时微调和按需制作，审查聊天室等。一套算法有助于管理智慧城市和整个社会。--[[User:Yu Ni|Yu Ni]] ([[User talk:Yu Ni|talk]]) 10:34, 27 December 2020 (UTC)

----

==Yuan Shiqi 袁诗琦==
Although the human is still part of the communication, especially as the analyzed object and the target of the manipulation, the human is often unaware of the virtual communication and a passive receiver of the machine’s decisions, while the main actors in the virtual communication are machines.

虽然人仍然是通信的一部分，特别是作为被分析的对象和操纵的目标，但是人往往没有意识到虚拟通信和机器决策的被动接受者，而虚拟通信的主要参与者是机器。--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 08:55, 25 December 2020 (UTC)

尽管人类仍然是交流活动的一个组成部分，特别是作为被分析的对象和操纵的目标，但是人类往往没有意识到，自己是虚拟沟通和机器决策的被动接受者，而虚拟沟通的主导者是机器。--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:11, 25 December 2020 (UTC)

虽然人仍然是构成通信的一部分，尤其是作为分析对象和操纵目标，但人往往没有意识到人们在虚拟通信中扮演机器决策的被动接受者，而机器才是主要参与者。--[[User:XieFan|XieFan]] ([[User talk:XieFan|talk]]) 15:42, 25 December 2020 (UTC)

==Yuan Tianyi 袁天翼==
Research describes these forms of virtual communication, finds evidence in social management systems and credit systems (in Germany, we have the “Schufa”, in the USA there are big players in credit history, which leads to credit-orientation and gamification of human life) or customized (fake) news filter bubbles and in customized consumption offers (Amazon, Facebook, Google, Netflix) and analyzes benefits, including security enhancements through such virtual communication.

研究对这些形式的虚拟沟通进行了描述，在社会管理系统、信用系统（定制的（虚假）新闻筛选泡沫）和定制的消费商（亚马逊、脸书、谷歌、网飞）里面找到了证据（德国有“Schufa”，美国则因为信用史有重大人物而使得社会信用至上并日趋游戏化），并对益处加以分析，这些益处包含通过这类虚拟沟通提升安全。--[[User:Yuan Tianyi|Yuan Tianyi]] ([[User talk:Yuan Tianyi|talk]]) 09:20, 25 December 2020 (UTC)

研究描述了这些虚拟通信的形式，在社会管理系统和信用系统中找到证据（在德国，我们有 "Schufa"，在美国有信用记录的大玩家，这导致了信用导向和人类生活的游戏化）或定制化（假）新闻过滤气泡，以及在定制化的消费优惠中（亚马逊，Facebook，谷歌，Netflix），并分析了好处，包括通过这种虚拟通信增强安全性。--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 13:03, 25 December 2020 (UTC)

==Yuan Yuchen 袁雨晨==
But research also has the duty to warn of abuse or harmful developments and to raise ethical questions. Exoskeletal ethics, imposed by gamifications like credit systems, especially need to be valued against intrinsic ethics.

'''Introduction'''

In this paper dealing with machine to machine communication, I skip the machines assisting humans to make their life more convenient (ranging from “The milk is out, please add the usual amount of milk to the delivery list,” to “The old lady has not left her bed this morning, I’ll better call the doctor”).

但研究也有责任对滥用或有害的发展发出警告，同时要对引起的伦理问题也要承担责任。特别是信用体系游戏化所造成的外骨骼伦理问题更需要得到重视，要反对内在的伦理问题。

引言

本论文在涉及机器与机器之间的交流时，我不考虑那些帮助人类让生活更便捷的机器（从“牛奶没了，请在送货单上加平常剂量的牛奶”到“老太太今早卧床不起，我最好叫医生吧”）。
--[[User:Yuan Yuchen|Yuan Yuchen]] ([[User talk:Yuan Yuchen|talk]]) 12:10, 25 December 2020 (UTC)

但研究也有责任对滥用或有害的发展提出警告，并提出伦理问题。特别是信用体系等游戏化所强加的外骨骼伦理，更需要对照内在伦理加以重视。

引言

在本文中涉及机器与机器之间的交流，我跳过了机器协助人类提高生活便利的内容（从 "牛奶没了，请把平时的牛奶量加到送货单上"，到 "老太太今天早上还没下床，我还是叫医生吧"。--[[User:Xiao Ting|Xiao Ting]] ([[User talk:Xiao Ting|talk]]) 11:40, 26 December 2020 (UTC)Xiao Ting

==Zeng Fangyuan 曾芳缘==
Instead, I deal with communication like: “Let’s create a user personality profile and compare it with Big Data to learn how I can best catch this user’s attention and make him/her vote for presidential candidate A or B.”; “Let’s check this users’ mouse movements and compare it with Big Data to get a correlation to estimate if (and if “yes” when) he will get Parkinson, to decide whether or not to deny him the loan or health insurance.”
实际上，本人研究涉及的方面如下：比如，“让我们创建一名用户的个性化主界面，并将其与大数据进行比对，学习如何最好的吸引该用户的注意，让他/她投票给总统候选人甲或乙。”“让我们检查这名用户鼠标的运动轨迹，通过与大数据进行比对，建立关联，来估计他是否会得帕金森。如果他患有帕金森疾病，我们会决定是否需要对他的贷款或医疗保险的申请予以拒绝。”--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:41, 26 December 2020 (UTC)

==Zeng Liang 曾良==
“Let’s check this users sexual orientation, religious beliefs, fears, secrets like adultery etc. to blackmail him to get ransom money for my programmer.”; or even “Let’s use this user’s location to aim the killer drone.”

The current neoliberal system with Amazon, Facebook, WhatsApp, Instagram, Google, Netflix etc. provides incentives to collect as much user data as possible and to abuse user data for manipulation, which creates huge profits.

“让我们检查该用户的性取向、宗教信仰、恐惧、诸如通奸之类的秘密去勒索他为我的程序员去获取赎金”。或者甚至“使用用户的位置瞄准杀手无人机。”

当前具有亚马逊、脸谱网、瓦茨艾普、照片墙、谷歌、奈飞等的新自由主义系统激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 06:04, 25 December 2020 (UTC)

"让我们查一查这个用户的性取向、宗教信仰、恐惧、通奸等秘密，以勒索他为我的程序员获取赎金。"；甚至"利用这个用户的位置来瞄准杀手无人机。"
目前亚马逊、脸书、WhatsApp、Instagram、谷歌、奈飞等的新自由主义体系，为收集尽可能多的用户数据，并滥用用户数据，从而创造了巨大的利润。--[[User:Yang chenting|Yang chenting]] ([[User talk:Yang chenting|talk]]) 07:39, 25 December 2020 (UTC)Yang chenting

“让我们检查该用户的性取向、宗教信仰、惧怕的事物、诸如通奸之类的秘密，从而勒索他让我的程序员获取赎金”。更有甚时，“让我们使用用户的位置让攻击机瞄准他。”

当前亚马逊、脸书、联络电话、Instagram、谷歌、网飞等的新自由主义的系统软件，激励人们尽可能多地收集用户信息，并滥用用户信息进行操纵，从而创造可观利益。--[[User:Zeng Fangyuan|Zeng Fangyuan]] ([[User talk:Zeng Fangyuan|talk]]) 07:53, 26 December 2020 (UTC)

==Zeng Xinyuan 曾心媛==
Very much like the financial crisis, which was caused by the unregulated use of derivatives, this is a systemic development, which currently follows a path to enslave the human race under the control of algorithms for the benefit of tech companies. The enslavement has already begun, as we can see from the world wide addiction to social media, from the growing mass of conspiracy theorists and from the polarization of the USA over Trump or the polarization of Great Britain over the Brexit.

这与因不受监管地使用衍生品导致的金融危机非常相似。这是一个系统性的发展，它目前走的是一条用算法控制奴役人们，为科技公司谋利的道路。从全世界对社交媒体的沉迷，从越来越多的阴谋论者，从美国对特朗普的两极分化或英国对英国脱欧的两极分化，我们都可以看出，奴役已经开始。--[[User:Zeng Xinyuan|Zeng Xinyuan]] ([[User talk:Zeng Xinyuan|talk]]) 13:07, 27 December 2020 (UTC)

==Zeng Yanhu 曾雁湖==
'''1 History of Media Epochs'''

Luhmann and Baecker described the development of communication from orality (media epoch 1.0) to script (2.0), through print (3.0) and finally to digital communication (4.0). In all these stages, technology played only an assisting role.

This paper argues, that there is a fundamentally new stage of “virtual communication” (media epoch 5.0), in which artificial intelligence (initialized by humans) has taken over and humans have become the object of analysis and manipulation (as customers, voters etc.).

卢曼和贝克尔描述了从口头（媒体时代1.0）到文字（2.0）的通讯发展，再到印刷（3.0）数字通讯（4.0）
在所有这些阶段中，科技都只起到了协助作用。

本文认为，从根本上来说，“虚拟沟通”处于新阶段（媒体时代5.0），其中人工智能（由人类初始化）已被接管，人类已成为分析和操纵的对象（如顾客，选民等）--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 14:56, 26 December 2020 (UTC)

==Zhang Hu 张虎==
While Luhmann would still summarize this under digital communication, I see a full new quality here, and have therefore coined the term “communication 5.0” or “virtual communication” for it. In Luhmann’s view, the computer consists out of the “surface” of the machine (the visible interfaces like screen, keyboard, mouse) and the “depth” of the machine (the invisible, often incomprehensive inside).

虽然卢曼仍然会在数字通信中总结这一点，但我在这里看到了一个全新的品质，因此创造了术语“通信5.0”或“虚拟通信”。在卢曼看来，计算机是由机器的“表面”(屏幕、键盘、鼠标等可见界面)和机器的“内里”(看不见的、内部不全面的部分)组成的。--[[User:Blank|Blank]] ([[User talk:Blank|talk]]) 08:41, 25 December 2020 (UTC)

==Zhang Hui 张慧==
However, we are almost constantly producing data, with our chats and geotracked movements, with our addiction to social media, our carrying of cell phones and more and more smart devices at all times, and we are therefore an object of analysis by algorithms.

The traditional setting of a communicative act blurs: The machine can directly communicate with the human (there the Turing test marks a threshold), and, after a certain complexity, it can hide its machine nature.

但是，我们几乎一直在通过聊天和地理位置追踪运动，不断沉迷于社交媒体，携带手机以及越来越多的智能设备来生成数据，因此，我们一直是通过算法进行分析的对象。

交流行为的传统设置变得模糊：机器可以直接与人类交流（图灵测试标记了阈值），并且在经过一定的复杂性之后，它可以隐藏机器的本质。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 11:49, 25 December 2020 (UTC)

然而，我们几乎在不断地产生数据，我们的聊天和地理追踪的动作，我们对社交媒体的沉迷，我们随时携带手机和越来越多的智能设备，因而成为算法分析的对象。

传统的交流行为的设定模糊了。机器可以直接与人类交流（图灵测试标志着一个门槛），在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:03, 25 December 2020 (UTC)
然而，我们几乎是在不断地产生数据，我们的聊天和追踪移动，我们对社交媒体的沉迷，我们无时无刻都带着手机和越来越多的智能设备，因此我们是算法分析的对象。
传统的交流行为设定是模糊的:机器可以直接与人类交流(图灵测试在这里标记了一个阈值)，并且在一定的复杂性之后，它可以隐藏自己的机器本质。--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:49, 27 December 2020 (UTC)

==Zhang Ling 张玲==
The machine can also indirectly communicate with the human by simply analyzing humans’ verbal communication, non-verbal multimodal communication, behavior, personality etc. and interacting with the human with, or without, revealing its existence. A human, growing up in a filter bubble and believing in conspiracy theories is one such example: The human has been manipulated by social media and news which prefer lies over truth.

机器还可以通过简单地分析人类的语言交流、非语言的多模态交流、行为、个性等，并与人类进行交互，从而间接地与人类进行交流，从而揭示人类的存在。一个在过滤器泡沫中成长并相信阴谋论的人就是这样一个例子：人们被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。 --[[User:Zhang Ling|Zhang Ling]] ([[User talk:Zhang Ling|talk]]) 08:33, 27 December 2020 (UTC)

机器也可以通过简单地分析人类的语言交流、非语言多模态交流、行为、个性等与人类进行交流，或者间接地与人类进行互动，从而揭示人类的存在。一个在过滤气泡中长大、相信阴谋论的人就是这样一个例子:这个人一直被社会媒体和新闻操纵，而这些媒体和新闻更喜欢谎言而不是真相。--[[User:Tan Xinjie|Tan Xinjie]] ([[User talk:Tan Xinjie|talk]]) 12:45, 27 December 2020 (UTC)

==Zhang Peiwen 张佩闻==
Without even noticing that there was an interaction taking place between the human and the machine, the human has lost his/her independence to the machine.

'''2 Types of communicative acts'''

1.Texts (oral and written comments/chat texts/blogs/emails)

2.Surf behavior (websites visited)

3.Consumer behavior (purchases)

4.Likes (see OCEAN, UEBA)

5.Duration/Attention (see UEBA)

6.habits/repetitiveness/occurrences (is an element of analysis in different AI apps/tools)
甚至没有注意到人与机器之间发生的互动，人已经失去了他/她对机器的独立性。

"两种类型的交际行为"

1.
文本(口头和书面评论/聊天文本/博客/电子邮件)

2.
上网行为(浏览网站)

3.
消费者行为(购买)

4.
喜欢(参见OCEAN, UEBA)

5.
持续时间/关注(见UEBA)

6.
习惯/重复/出现(是不同AI应用/工具的分析元素)--[[User:Zhang Peiwen|Zhang Peiwen]] ([[User talk:Zhang Peiwen|talk]]) 10:46, 27 December 2020 (UTC)

==Zhang Qi 张琪==
7.Unconscious, often unique data allowing identification (way of writing, mouse movements pattern, see Raj Kannan 2020)

8.social interaction incl. friendships, sexual relationships

9.mobility behavior/pattern (e.g. immediate environment – e.g. unconsciously recording the inside of houses while playing “Pokemon Go”), travel: Travel Behavior (Yu Cui et al. 2018)

7，无意识且通常唯一的数据可以识别（书写方式，鼠标移动方式，请参见Raj Kannan 2020）

8.社交互动，包括友谊，性关系

9.出行行为/模式（例如周围环境-例如在玩``口袋妖怪Go''时不自觉地记录房屋内部），旅行：出行行为（于翠等人，2018年）--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:24, 27 December 2020 (UTC)

==Zhang Weihong 张维虹==
'''3 Types of analysis'''

1.General (User and Entity Behavior Analytics UEBA: AI-assisted cybersecurity tools like by Gartner, Inc.)

2.True identity (e.g.: mouse movements, face recognition, find real name) (Verschuere 2016)

3.Personality profile: Big Five Personality Inventory: Openness to Experience, Consciousness, Extroversion, Agreeableness, Neuroticism “OCEAN” (Golbeck 2011), by only analyzing the users' likes, Facebook can generate personality profiles (AI-Demand 2020)

4.Mobility profile/pattern

'''3种分析类型'''

1.概况（用户和实体行为分析:AI辅助的网络安全工具，如美国Gartner公司提供的）

2.真实身份（例如:鼠标移动，人脸识别，查找真实姓名）（Verschuere，2016）

3.个人简介:五大人格清单:开放体验，意识，外向，宜人，神经质海洋（Golbeck，2011），仅通过分析用户的喜好，脸书就可以生成个人简历（AI-Demand，2020）

4..流动概况/模式

==Zhang Xueyi 张雪仪==
5.Health situation (health apps, ai supported disease research, see Daley 2020)

6.Job situation/job market (Talent Search People 2020 analyzes the job market, and classifies 4 different AI systems: 1. systems that think like humans, 2. systems that act like humans, 3. systems that think rationally, and 4.) systems that act rationally.)

5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)

6.就业形势/就业市场（2020年《人才搜索人》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:33, 27 December 2020 (UTC)

5.健康状况（由疾病研究提供AI支持的健康应用程序，见 Daley 2020)

6.就业形势/就业市场（《人才搜索人 2020》分析了就业市场，并将人工智能系统分为四类：1.像人类一样思考的系统。2.像人类一样行动的系。3.理性思考的系统。4.理性行动的系统。）--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:58, 27 December 2020 (UTC)

==Zhang Yinliu 张银柳==
7.Financial credit-worthiness: E.g. German Schufa company uses AI in addition to human expertise for evaluations, see Banken-Technologie 2020. Banken-Technologie 2020. Schufa’s attempt to gain access to customers’ bank account transfer information was discussed in the news.

8.Consumer Behavior: e.g. the "clickworker" company analyses and optimizes customers' searches in respect to a client company's goals/products with the help of AI (clickworker 2019)

9.Secrets (like adultery)

7.财务信誉度：例如,德国Schufa公司除使用人类专业知识外还使用AI进行评估,请参阅Banken科技2020。新闻中讨论了Schufa尝试访问客户的银行帐户转账信息的尝试。

8，消费者行为：例如在微软的帮助下，``clickworker''公司根据客户公司的目标/产品分析并优化了客户的搜索（clickworker 2019）

9，秘密（如通奸）--[[User:Zhang Yinliu|Zhang Yinliu]] ([[User talk:Zhang Yinliu|talk]]) 03:59, 28 December 2020 (UTC)

==Zhang Yu 张瑜==
'''4 Unique quality of media epoch 5.0'''[ I have coined the terms “media epoch 5.0” and “virtual communication” I have developed it from concepts like „Industry 4.0“ in Germany and the four media epochs Luhmann and Baecker developed (by Baecker called 1.0 … 4.0). There are several authors speculating about the media epoch 4.0, like Ray Kurzweil. The Age of Intelligent Machines. 1990.]

1.the human switches from active to passive

2.the human switches from subject to object

3.the human becomes addicted to social media, which enhances depression (Van Den Eijnden et al. 2016, Jasso-Medrano et al. 2018, Shensa et al. 2017)

4.the human switches from puppeteer, or entity with seemingly free will, to puppet

5.nature of the internet turns from freedom to surveillance

4.媒介5.0时代的独特品质 [我创造了 "媒介5.0时代"和 "虚拟通信 "这两个词，它们是从德国的“工业4.0”以及卢曼和贝克提出的媒介4.0时代（贝克称之为1.0...4.0）等概念发展而来的。一些作者揣测媒介4.0时代这个词的含义，比如1990年出版的雷-库兹韦尔的《灵魂机器时代》]

1.人从主动到被动的转换

2.人从主体到客体的转换

3.人沉迷于社交媒体，提高了患抑郁症的风险

4.人从木偶操纵者或看似拥有自由意志的实体到木偶人的转换

5.互联网的性质从自由到监测的转换--[[User:Zhang Yu|Zhang Yu]] ([[User talk:Zhang Yu|talk]]) 01:25, 26 December 2020 (UTC)

==Zhang Yujie 张毓婕==
6.direct communication turns into indirect communication (humans may not be aware of this communication/analysis)

7.explicit communication (voice, words) turns into implicit communication (preferences/thoughts/dreams/wishes/ values (first experiments with brain scanners in worker hats have started in Shanghai and Peking))

8.man-man communication turns to man-machine communication (phone bot) to machine-machine

9.4.0 was from centralization to decentralization, 5.0 is partial centralization and partial decentralization, but also concentration

6，直接交流变成间接交流（人们自己可能没有意识到这种交流/分析）。

7，明确的交流（声音，文字）变成隐性的交流（偏好/想法/梦想/愿望/价值观（上海和北京已开始在工人的帽子上使用脑扫描仪进行首次实验））。

8，人与人之间的通信变成了人与机器之间的通信（电话机器人）再到机器与机器之间的通信。

9.4.0是从集中到分散，5.0是部分集中和部分分散，也有集中。--[[User:Zhang Yujie|Zhang Yujie]] ([[User talk:Zhang Yujie|talk]]) 10:52, 27 December 2020 (UTC)

==Zhang Yuxing 张宇星==
So far, mass media has been considered one-way. The interaction and processing of data of millions of individual users seemed simply too much work. In the age of virtual communication, the media epoch 5.0, mass media is individualized and interactive and therefore even more influential.

'''5 Types of manipulation (consciously or unconsciously, sometimes half-consciously)
'''

1.Priming by unconscious advertisements: Influencing consumer decisions

2.Filter bubbles => supports conspiracy theories, influences judgments

到目前为止，大众媒体一直被认为是单一的。数百万个人用户数据的交互和处理似乎太费力。在虚拟传播时代，即媒体时代5.0，大众传媒是个性化和互动的，因此更具影响力。

'''5 种操纵类型（有意识或无意识，有时是半意识的）'''

1.无意识广告发布：影响消费者决策

2.过滤泡沫=>支持阴谋论，影响判断--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:08, 26 December 2020 (UTC)

==Zhao Xi 赵茜==
3.Nature of social media: lies spread 6 times faster than truth. (Vosoughi et al. 2018).

4.Change of political attitude: Case Cambridge Analytica: Helped minority to win election by manipulating young people of majority not to vote (Do so: Don’t vote campaign, Oddleifson 2020); Trump election and Brexit were won by manipulation

5.Use of private information/dependencies to obtain advantages (blackmailing for money or for conducting crimes etc.)

6.Identity theft

3.社交媒体的本质：谎言的传播速度比真理快 6 倍。（Vosoughi等人，2018年）。

4.改变政治态度：案例剑桥分析：通过操纵多数年轻人不投票帮助少数民族赢得选举（这样做：不要投票竞选。奥德利夫森 2020年）；特朗普选举和英国脱欧通过操纵获胜

5.利用私人信息/依赖关系获取好处（勒索钱财或犯罪等）

6.身份盗窃--[[User:Zhao Xi|Zhao Xi]] ([[User talk:Zhao Xi|talk]]) 05:18, 27 December 2020 (UTC)

3.社交媒体的性质：谎言传播速度是真相的6倍。（Vosoughi等人，2018年）。
4.政治态度的改变：剑桥分析案例：通过操纵大多数年轻人不投票帮助少数人赢得选举（Do Do Do:Do not vote campaign，Oddleifson 2020）；特朗普选举和脱欧是通过操纵赢得的
5.利用私人信息/依赖性获取利益（勒索钱财或犯罪等）
6.身份盗窃--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:03, 27 December 2020 (UTC)

==Zhao Xiaoyan 赵晓燕==
'''6 Consequences'''

1.Virtual Communication is mostly “hidden”, the human is mostly unaware of it, but may endure the consequences (policeman may detain suspect simply because the face recognition glass recognizes a pedestrian passing by and assesses him/her as “dangerous”; loan is declined; insurance company declines to accept new customer)

6.后果

1.虚拟通讯大多是 "隐蔽 "的，人多半不知道，但可能会承受后果（警察可能仅仅因为人脸识别玻璃识别出路过的行人，并评估其为 "危险 "而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新的客户）--[[User:Zhao Xiaoyan|Zhao Xiaoyan]] ([[User talk:Zhao Xiaoyan|talk]]) 12:02, 25 December 2020 (UTC)

6.后果

1.虚拟通信通常是“隐藏的”，人类大多数情况下是不知道的，但可能会承受后果（警察可能只是因为面部识别玻璃杯识别出行人经过并将他/她评估为“危险”而拘留嫌疑人；贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zhang Hui|Zhang Hui]] ([[User talk:Zhang Hui|talk]]) 12:05, 25 December 2020 (UTC)

'''6.后果
'''

1.大多情况下，虚拟通信是“隐藏的”，人类也没有意识到这一点，但可能会承担由此带来的后果（警察可能会因为面部识别玻璃检测到行人通过，并将其评估为“危险人物”而将嫌疑犯拘留‘贷款被拒绝；保险公司拒绝接受新客户）。--[[User:Zeng Liang|Zeng Liang]] ([[User talk:Zeng Liang|talk]]) 09:29, 26 December 2020 (UTC)

==Zheng Huajun 郑华君==
2.User becomes transparent (government can fight terrorism, any user can be blackmailed, jealous spouse can check on adultery)

3.Less will to communicate and discuss (since positions are too far apart)

4.Populists and populist views gain supporters

5.Polarization of Society

6.There is an incentive not to reveal how much one knows about the object, because the object then could question the legality, the system etc.

7.Last resort, the thinking, is tackled: Machine interprets “real” attitudes, not lip-service words

2.用户变得透明化（政府可以反恐，任何用户都可以被拉黑，嫉妒的配偶可以查奸情）

3.交流讨论意愿较弱（因为立场相差太远）

4.民粹主义者和民粹主义观点获得支持者

5.社会的两极分化

6.有动机不透露自己对对象了解多少，因为对象就可能质疑合法性、制度等。

7.最后的手段—思维，已经被破解：机器解释的是 "真实 "的态度，而不是口头禅--[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 07:03, 27 December 2020 (UTC)

2.用户变得透明（政府可以反恐，任何用户都可以被勒索，嫉妒的配偶可以调查奸情）

3.缺乏沟通和讨论的意愿（因为立场相差太远）

4.民粹主义者和民粹主义观点获得支持者

5.社会两极分化

6.有动机不透露自己对客体了解多少，因为客体可能会质疑其合法性、制度等。

7.最后一个办法是思考：机器解释的是“真实”的态度，而不是口头禅--[[User:Zhang Xueyi|Zhang Xueyi]] ([[User talk:Zhang Xueyi|talk]]) 11:42, 27 December 2020 (UTC)

==Zhou Luoping 周罗平==
8.The knowing ones (algorithms, hackers, controllers of algorithms) have power over the unknowing ones (victims)

9.Exoskeleton ethics (like points/awards for measurable performances) reduce incentives to build inner ethics
'''
7 Simulation of the imminent future'''

1.The imminent future behavior of a human can be predicted

2.With many analyzed humans, the imminent future of reality can be predicted => simulation

8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机
'''
7模8拟即将到来的未来
1.人类即将发生的未来行为是可以预测的
2.有了许多被分析的人类，现实的即将到来的未来可以被预测=>模拟--[[User:Zhou Luoping|Zhou Luoping]] ([[User talk:Zhou Luoping|talk]]) 06:00, 27 December 2020 (UTC)

8.已知的人（算法、黑客、算法的控制者）比未知im min的人（受害者）更有力量
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机
'''
7模拟迫近的未来
1.人类的迫近未来行为是可以预测的
2.在分析了许多人类后，我们便可预测现实的迫近未来=>模拟--[[User:Yang Yue|Yang Yue]] ([[User talk:Yang Yue|talk]]) 06:22, 27 December 2020 (UTC)

8.已经知道的人（算法、黑客、算法的控制者）比不知道的人（受害者）更有力量
9.外骨骼伦理（如可衡量绩效的积分/奖励）减少了建立内在道德的动机
'''
7模8拟即将到来的未来
1.人类即将发生的未来行为是可以预测的
2.通过大量分析人类，现实里马上到来的未来便可预测到=>模拟--[[User:Zhangqi|Zhangqi]] ([[User talk:Zhangqi|talk]]) 13:32, 27 December 2020 (UTC)

==Zhou Shiqing 周诗卿==
Is this an Orwellian dystopia or reality? Some cases of the above listed phenomena have been documented. However, we are still at the beginning of “little” AI development (optimizing existing processes) and on the brink of a much more powerful development, that of “big” AI (rethinking whole industries, being able to reproduce and enhance itself). (cf. Euchner 2019).

==Zhou Shuyao 周书尧==
'''8 Conclusion and Outlook'''

Data has succeeded oil as the most valuable resource for today’s economy. Big Tech companies already use users’ data and make big profits with it while legislation is delayed and national boundaries (which do not exist for the Tech companies) are struggled over.
Although input-legitimized liberal democracies and market economies, like that of the European Union, still protect privacy and data security, US- and China-based technology companies are already penetrating the European market.

'''8 结论与展望'''

数据已经取代石油成为当今经济中最有价值的资源。大型科技公司已经在使用用户的数据并从中牟取暴利，与此同时，立法被拖延，国界（不存在科技公司）正在为之苦苦挣扎。

尽管像欧盟这样的以输入合法化的自由民主国家和市场经济，仍然保护着隐私和数据安全，但是中美两国的科技公司已经开始渗透欧洲市场。--[[User:Zhou Shuyao|Zhou Shuyao]] ([[User talk:Zhou Shuyao|talk]]) 11:59, 27 December 2020 (UTC)

==Zhou Siqing 周思庆==
We need to raise awareness and guide the youth to be careful with screen time and what they share online. We need to avoid addiction to social media.

'''The algorithms do not just check which film to suggest viewing next, they have started to invade the innermost sanctum of personality, our thoughts, dreams, wishes, visions, hopes, fears and secrets.
'''
'''
The listed consequences document a fundamental change of paradigms:
'''
我们需要提高意识，引导青少年注意屏幕时间和他们在网上分享的东西。我们需要避免沉迷于社交媒体。

'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''

所列出的后果证明了范式的根本变化:--[[User:Zhou Siqing|Zhou Siqing]] ([[User talk:Zhou Siqing|talk]]) 01:38, 26 December 2020 (UTC)

我们需要提高意识，引导青少年留意屏幕时间和网上分享，需要避免沉迷于社交媒体。

'''算法不只是检查建议接下来看哪部电影，它们已经开始侵入人格、我们的思想、梦想、愿望、愿景、希望、恐惧和秘密的最深处的圣殿。'''

所列出的后果证明了范式的基本变化:--[[User:Zhang Yuxing|Zhang Yuxing]] ([[User talk:Zhang Yuxing|talk]]) 15:11, 26 December 2020 (UTC)

==Zhou Yiwen 周艺文==
'''The cause-based decision-making by humans with established institutions like politicians, judges etc. is being replaced with correlation-based decision-making by algorithms which often serve the profit interests of tech companies or the political interests of election-manipulators.
'''

AI took the wrong development path, when it changed from serving humans to trying to manipulate humans for economic or political profit. When AI is used to educate citizens – like helping German customers to keep a clean credit history and a good credit score – then it changes the behavior of citizens to an exoskeletal ethic.

人类通过建立政治、法官等制度所形成的原因导向的决策方法正在被算法形成的关联导向的决策方法所取代，算法通常为科技公司的利润利益或选举操纵者的政治利益服务。

人工智能走上了错误的发展道路，它从为人类服务变成了试图为了经济或政治利益而操纵人类。当人工智能被用于教育公民——比如帮助德国客户保持干净的信用历史和良好的信用评分——它就会改变公民的行为，使其成为一种外骨骼伦理。--[[User:Zhou Yiwen|Zhou Yiwen]] ([[User talk:Zhou Yiwen|talk]]) 08:42, 27 December 2020 (UTC)

==Zhou Yuanqu 周园曲==
However, animals with an exoskeleton reduce their inside muscles and develop a soft inside, making them totally incapable of living without the exoskeleton. An exoskeletal ethic, giving reward points, for example, for behavior which is deemed positive and subtracting points for behavior which is deemed negative, deprives the human of the natural learning and developing process, in a social environment, of his responsibility and inner ethical judgment. If you were to meet a human with exoskeletal ethics and one who has inner ethics, whom would you trust more?

但是，具有外骨骼的动物会减少其内部肌肉并发展出柔软的内部，从而使它们完全没有外骨骼就无法生存。骨骼外伦理，例如，对于被认为是积极的行为给予奖励积分，而对于被认为是消极的行为给予减分，这剥夺了人类在社会环境中的自然学习和发展过程的责任和内在的道德判断力。如果遇到一个具有骨骼外伦理和内心道德的人，你会更信任谁？--[[User:Zhou Yuanqu|Zhou Yuanqu]] ([[User talk:Zhou Yuanqu|talk]]) 04:10, 28 December 2020 (UTC)

==Zhou Yujuan 周玉娟==
If we want to avoid the consequences listed in point 6, the public needs to become aware of this and nations and supranational organizations need to define legislation to a) protect privacy and data security, and b) give the user the control over his/her data including the commercial use of it where they earn a share from the profit made with the usage of his/her data.

==Zhu Meimei 祝美梅==
'''9 Outlook'''

We need to accept, that the development is irreversible. Every new technology has created fears. Important is, that we become aware of the developments and adjust where the development heads into the wrong direction. We need set the right framework and incentives that the new technology stays on track to serve humanity.

'''9展望'''

我们必须承认，发展是不可逆转的。每一项新技术都在某种程度上引发了恐慌。然后重要的事情是，我们开始意识到，并调整那些朝错误方向进行的发展。我们需要制定正确的构架和激励措施，让新技术继续稳定地为人类服务。--[[User:Zhumeimei|Zhumeimei]] ([[User talk:Zhumeimei|talk]]) 03:06, 28 December 2020 (UTC)

'''9展望'''

我们不得不承认，这种发展是不可逆转的。每一项新技术都会引发恐慌。重要的是，我们要意识到这些发展，并调整错误的发展方向。我们需要建立正确的框架和激励机制，使新技术能够继续为人类服务。--[[User:Yao Jia|Yao Jia]] ([[User talk:Yao Jia|talk]]) 04:04, 28 December 2020 (UTC)

==Zhu Suyao 朱素瑶==
New developments open new possibilities. We need to make sure that not only a few tech companies and terrorists use this powerful new technology to achieve their goals, but that the mass of smart device users emancipate themselves from addiction to and manipulation by technology and gain back their dignity, privacy and free will.

'''References
'''
（参考文献不用翻译）

AI-Demand. (2020). www.ai-demand.com/insights/data/big-data/big-data-and-facebook-the-heavenly-pair-that-isnt-quite-in-heaven/

Baecker, Dirk. (2007). ''Studien zur nächsten Gesellschaft''. Frankfurt 2007

Banken-Technologie. (2020). 26. Handelsblatt Jahrestagung. Banken-Technologie. „New Normal” in der Finanzwirtschaft: digital – intelligent – automatisiert – hybrid. 2. und 3.12.2020, Digital [Conference Announcement] https://veranstaltungen.handelsblatt.com/bankentechnologie/ki-machine-learning-finanzanalyse/

Booth, T. "Cambridge Analytica controversy must spur researchers to update data ethics." ''Nature'' 555.7698 (2018): 559-560.

Clickworker. (2019). www.clickworker.com/2019/04/30/ai-for-ecommerce/

Cui, Yu, Qing He, and Alireza Khani. (2018). Travel behavior classification: an approach with social network and deep learning. ''Transportation research record'', 2672(47), 68-80. https://par.nsf.gov/servlets/purl/10109453

Daley, Sam. (2020). 32 Examples of AI in Healthcare that Will Make you Feel better about the Future (July 4, 2019, updated July 29, 2020). builtin.com/artificial-intelligence/artificial-intelligence-healthcare

Euchner, Jim. (2019). Little ai, Big AI—Good AI, Bad AI. Terminology Management 62:3, 10-12. pdf:

https://www.tandfonline.com/doi/pdf/10.1080/08956308.2019.1587280?needAccess=true

Golbeck, Jennifer, Cristina Robles, and Karen Turner. (2011). "Predicting personality with social media." ''CHI'11 extended abstracts on human factors in computing systems''. 2011. 253-262.

Jasso-Medrano, José Luis, and Fuensanta Lopez-Rosales. (2018). "Measuring the relationship between social media use and addictive behavior and depression and suicide ideation among university students." Computers in Human Behavior 87: 183-191.

Luhmann, Niklas. (1997). ''Die Gesellschaft der Gesellschaft''. 1997

Oddleifson, Evan. 2020, The Effects of Modern Data Analytics in Electoral Politics: Cambridge Analytica’s Suppression of Voter Agency and the Implications for Global Politics, ''Political Sciences Undergraduate Review'' 5 (2020) 7, 1-7.

https://journals.library.ualberta.ca/psur/index.php/psur/article/view/130/90/130-Article%20Text-642-1-10-20200401.pdf

Raj Kannan, J., Sabitha, R., Karthik, S., & Shanthini, J. (2020). Mouse Movement Pattern Based Analysis of Customer Behavior (CBA-MMP) Using Cloud Data Analytics. ''Wireless Personal Communications'', OnlineFirst, 1-17.

Ruan, Lotus, et al. "One App, Two Systems: How WeChat uses one censorship policy in China and another internationally." (2016).
Shensa, Ariel, et al. (2017). "Problematic social media use and depressive symptoms among US young adults: A nationally-representative study." ''Social Science & Medicine ''182: 150-157.

Talent Search People. (2020). How Will Artificial Intelligence Affect the Job Market? www.talentsearchpeople.com/en/blog/494-how-will-artificial-intelligence-affect-the-job-market/.

Van Den Eijnden, Regina JJM, Jeroen S. Lemmens, and Patti M. Valkenburg. (2016). "The social media disorder scale." ''Computers in Human Behavior ''61: 478-487.

Verschuere, Bruno, and Bennett Kleinberg. "ID‐check: Online Concealed Information Test reveals true identity." ''Journal of forensic sciences'' 61 (2016): S237-S240.

Vosoughi, Soroush, Deb Roy, and Sinan Aral. (2018). The spread of true and false news online. Science 359.6380: 1146-1151.. science.sciencemag.org/content/359/6380/1146

==Zhu Xu 朱旭==
'''Bio'''

Martin Woesler, PhD, is Jean Monnet Chair in European Studies with Hunan Normal University since 2020. At its Foreign Studies College, he is Distinguished Professor of Chinese Studies, Translation Studies and Comparative Literature since 2019. Woesler was elected Academian of the European Academy of Sciences and Arts, Salzburg in 2019.
Woesler has co-edited the books "China's Digital Dream", "Ethics of Information Society" and Springer has scheduled to publish the book "Diverse Voices in Chinese Translation and Interpretation" including his book chapter "Modern Interpreting with Digital and Technical Aids" in February 2021.

个人简历

自2020年起，吴漠汀（Martin Woesler）博士是湖南师范大学欧洲研究的讲座教授。自2019年来，他在湖师大外国语学院担任中国文化研究、翻译研究和比较文学的特聘教授。2019年，吴教授当选萨尔茨堡欧洲科学与艺术学院院士。吴教授曾与人合编《中国的数字梦想》、《信息社会伦理学》等书。施普林格（Springer）已计划于2021年2月出版《中国笔译与口译中的多种声音》一书，其中包括他的《数字与技术辅助的现代口译》一章。--[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 09:26, 27 December 2020 (UTC)

==Zou Xinyu 邹鑫雨==
Woesler was a Senior Fellow of the German Science Foundation's (Deutsche Forschungsgemeinschaft) Research College "Media Cultures of Computer Simulations" 2019‐2020 and hosted a related workshop with Bertelsmann Foundation in 2020. Woesler is also a researcher with Witten/Herdecke University, Germany, investigating the impact of daily screen time of children and of young people on their health.

History of Translation Studies 7

2020-12-21T12:33:44Z

Peng Ruihong: /* Research on C-E Translation of Corporate Publicity Texts from the Perspective of Functional Equivalence 彭锐宏 Peng Ruihong MTI 英语口译 202070080641 */

这里是《翻译学史》的书稿第七部分(Part 7)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。

学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。

*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].
='''Translation Studies'''=

==A Review and Reflection of Holmes and Toury’s Descriptive Translation Studies ==
<center> 曾雁湖 Zeng Yanhu 202020080590</center>
===Abstract===
Descriptive translation studies transcends the traditional view of translation and enables people to have a more comprehensive and objective understanding of translation, so that translation theory can serve translation practice more effectively. Description is a theoretical supplement to the norm, and the unity of opposites constitutes the overall framework of translation theory. Scholars represented by James Holmes introduced the concept of "independent discipline" into the field of translation studies, and the birth and development of the school of translation studies promoted the establishment of the discipline of translation studies and the development of translation theory studies. This paper mainly introduces the representatives of the school of translation culture and the main points of their theoretical views in order to understand and explore the development and trend of western translation theories.
===Key Words===
Descriptive Translation Studies; Holmes; Toury
===题目===
霍尔姆斯和图里的描述性翻译研究的回顾与反思
===摘要===
描述性翻译研究超越了传统的翻译观，使人们对翻译有了更全面和客观的理解，从而翻译理论可以更有效地为翻译实践服务。描述是对规范的理论补充，对立统一构成了翻译理论的整体框架。以詹姆斯•霍尔姆斯（James Holmes）为代表的学者将“独立学科”的概念引入了翻译研究领域，翻译学派的诞生和发展促进了翻译学学科的建立和翻译理论学的发展。本文主要介绍翻译文化流派的代表及其理论观点的要点，以理解和探索西方翻译理论的发展和趋势。
===关键词===
描述性翻译研究；霍尔姆斯；图里
===1. Introduction ===
DTS is also known as the polysystem approach, the manipulation school, the Leuven axis of Tel Aviv, the descriptive, empirical or systematic school, or the low country group, which corresponds to the descriptive, empirical, interdisciplinary, goal-oriented Translation research methods, with special attention to its role in cultural history. This method was first developed in the early 1970s, gained momentum in the 1980s, and flourished in the 1990s, still inspiring some researchers to seek "in-depth research as a translation of cultural and historical phenomena," Explore its context and constraints, and look for reasons that explain why there is something" (Hermans 1999: 5).

Although usually equivalent to the study of literary translation, especially in its early stages, translation studies have been extended to several directions, including technical translation, audiovisual translation, or interpretation.DTS is said to have emerged in the 1980s due to the contribution of a group of scholars of Manipulation School.

The idea of describing translation studies originated in the 1950s. John McFarlane(1953) and James Holmes(1972) proposed a translation research map that shocked the translation research community in his thesis of "The Name and Reality of Translation Studies", and established the role of "descriptive" research in translation research. Central position. After Gideon Toury published the book "Descriptive Translation Studies and Others", which systematically outlines the methodology and research focus and framework of translation research, descriptive translation research has gradually begun to regulate the position of translation research for a long time. The "scramble for power" and "description" of sex studies have become a new trend in translation studies.

===2. Descriptive translation definition===
According to existing definitions, descriptive translation is “the use of descriptions to translate terms or phrases in the source, rather than direct translation” (Darwish 2010, p.142). However, there are other ways to look at descriptive translation; for example, some sources define the term from the perspective of social function (Darwish, 2010). As Bao Bao explained, descriptive translation can be considered as a tool "used to faithfully present the values, hegemonic views or ideological positions of the target text participants" (Baby, 2009, p. 201).

Therefore, it can be assumed that Descriptive Translation can be seen from both the linguistic and the sociological aspects (Bazzi 2009). It is remarkable that in the course of the search for the definition of Descriptive Translation, some scholars even doubted that the given study can actually be related to the discipline of translation in general (Bazzi 2009). For example, Gutt often criticized the idea of relating the Descriptive Translation to Translation Studies, arguing that the given branch of translation should, in fact, be named as interpretive (Bazzi 2009, p. 199).

Pym (2010) broadly defines the aim of Descriptive Translation Studies (henceforth DTS): ‘to describe what translations actually are, rather than simply prescribing how they should be’. Less prescriptive than its predecessors, DTS sought to establish probable expectations of translation behaviour by handling the practice as 'an empirical discipline with a hierarchical organisation and a structured research program’ (Cheung 2013). The concept was propounded by Gideon Toury from the 1970s onwards (Naudé 2012), and it was characteristic of the mood of that time, where ideas that challenged established conventions of translation came to prominence.

There was a sense that previous theories lacked a certain sensitivity to, and awareness of, the socio-cultural conditions under which the process of translation occurs (Bassnett McGuire 1991; Bassett 2012) and that greater significance should be attached to these issues.

Descriptive translation studies are mainly proposed for traditional translation studies that emphasize the equivalence relationship between the original text and the target text, while ignoring the relationship between the target text and the target language reader and the target language culture (He Yuanjian, Wei Zhiqiang, 1998: 17-28 ) The theoretical research of descriptive translation studies is to establish a reference system of principles for explaining and predicting the translation process and the structure and function of the translated text (quoted from Zhang Xiaobo 2001).

The descriptive translation studies framework proposed by Holmes provided the correct development direction for translation studies, made translation studies pay more attention to descriptiveness, and laid the ideological foundation for the later descriptive translation school.

===2.1 The Prospects of Translation Theory===
<The Future of Transla- tion Theory: A Handful of Theses> is not an ordinary paper. Holmes lists the urgent problems in future translation research, such as: creating a synthesis One of the main obstacles to sexual translation theory is the lack of effective communication between scholars in different fields, especially linguistics and literary schools; some researchers are accustomed to regard personal or national or a certain stage of norms as the general rules of translation; 5. Linguistic translation theory seems to have entered a dead end since the decade.

Researchers are stuck at the word, phrase or sentence level without considering the context at all. To establish a comprehensive translation theory, it is necessary to break through the linguistic research method with sentences as the upper limit. Holmes believes that to create a truly scientific and comprehensive translation theory requires the coordination of textual research, linguistics (especially psycholinguistics and sociolinguistics), literary research, psychology, and sociology. It is necessary to eliminate barriers between countries and languages and promote international academic exchanges. As a translator, Holmes also emphasizes the importance of translators with practical experience participating in the creation of translation theories.

===2.2 Benefits of descriptive translation for translation studies discipline===
An obvious advantage of describing the contribution of translation to the development of translation research is that describing translation almost obliterates the concept of norms (Medros 1985, p.142). Although the given feature of descriptive translation can also be seen as a major shortcoming, which will be demonstrated later, it is also a huge advancement in the development of translation studies as a discipline (De La Bascia, 2008, p. 245 ).

As Kruger explained, descriptive translation provides a prerequisite for shaping the "decision-making process in translation and operational norms in translation" (Kruger 2012, p. 103). Distorting existing translation norms means that translation studies are developing, and the phenomenon of descriptive translation has promoted the progress of the discipline (Koster 2011, p. 21). The fact that descriptive translation is a tool to shape specific translation behavior should also be considered (Flynn and Gambier, 2011, p. 88).

In fact, it is wrong to assume that descriptive translation technology is only used for the purpose of conveying specific information to the recipient; as Ravisa explained, descriptive translation research is also a means for trainees to memorize specific translation patterns in translation. To develop the required skills: However, at the same time, translation teachers are independently borrowing insights from corpus-based descriptive translation studies, and in the long run, it seems that they aim to formulate cohesive rules, assuming that if translation trainees insist on descriptiveness What should be done in the translation behavior model revealed by scholars.

The given method reflects the fact that descriptive translation allows the study of translation from an empirical perspective. In other words, descriptive translation practice allows translation research to be regarded as a social activity, rather than a process of presenting certain information by using specific means of expression. Therefore, descriptive translation as a discipline can be regarded as a social activity that has a significant impact on the community, and therefore should be encouraged as an additional tool to improve communication among community members (Esfeld 2001, p. 99). At this point, the linguistic meaning of translation is transferred to the background, and its social importance is reflected (Weissbrodt 2008, p. 50).

===2.3 Limitations of descriptive translation for translation studies discipline===
Needless to say, the descriptive nature of the above translation practice tools can be described as completely unprescriptive elements (Milan & Patna, 2013). There is actually no problem-solving process in the practice of descriptive translation; instead, the situational translation method is used (Kaplan 2010, p. 478). One might say that the given method of handling the translation process allows to avoid so-called “prescriptive intervention” or purism in language (Toury 2013, p. 87).

Although descriptive translation does help to eliminate examples of purism, it still lacks norms completely, which has caused confusion about the definition of descriptive translation methods (Tu Li, 2013, p. 88). Another obvious issue of perspective and scope is that supporters of descriptive translation, which is the key to translation studies, must generally acknowledge the boundaries of descriptive translation; a series of studies have pointed out the vagueness of the subject and the impossibility of descriptive translation.

Despite the fact that it seems to allow more choices in translating a particular idea into the target language, once it tries to define its position in the field of translation studies, it can also lead to a series of confusion (Toury 2013, No. 49 page). In other words, descriptive translation is characterized by the lack of specific norms and rules, which is typical for other types of translation (Tu Li, 2013, p. 50). Descriptive translation does not allow the creation of tangible norms. This is a compromise between the rules and characteristics of a language and an absolute necessary condition for any type of translation research.

Of course, one might say that “the boundaries between various types of constraints are therefore scattered” (Turi, 2013, p. 54). Therefore, in translation studies, the concept of norms is rather vague. The lack of obvious norms in the field of descriptive translation, which in turn limits the effectiveness of descriptive translation as a translation tool (Tu Li, 2013). Before further discussion, it is necessary to explain that the concepts of "problems" and corresponding "solutions" in the field of translation research are quite loose (Tu Li, 2013).

As Tuli explained, the terminology status of the word "problem" is still very unclear when discussing problem-solving models in the field of translation research, especially descriptive translation (Tuli, 2013). Seeing how descriptive translation reduces the vague concept of translation norms into situational translation practice, the problem-solving model becomes more unclear (Christa Fuli, 2003, p. 13). Descriptive translation actually erased the concept of problem-solving and replaced it with the concept of "conditions of existence" (Tu Li, 2013, p. 37).

Although this phenomenon can be regarded as another stage of the development of translation research, it still creates a series of obstacles in the definition of norms and standards and the methods to solve specific translation problems (Darwish, 2008, p. 35). Finally, the fact that descriptive translation should be put forward creates a premise for translators to link the text with their own cognitive mechanism. Although it is wrong to deny the fact that the translator’s background knowledge is actively used in the translation process, the details of the translator’s vision must not hinder the provision of correct translation.

However, by applying the principle of descriptive translation, it is impossible to have a "correct" translation variant; therefore, the translator may face a very tempting idea, which is to project his own vision into the translation process, thereby making the recipient of the information Observe the information through the translator's visual lens. A series of authoritative sources mentioned the need for translators to avoid filtering information in the source language, emphasized the limitations of cognitive mechanisms, and especially emphasized the limitations of culture (Darwish, 2010, p. 35).

===3. James Holmes===
James Holmes (1924-1986) is an American Dutch scholar and an outstanding translator of English-Dutch poetry. He has long worked at the University of Amsterdam. His main essays are collected in the collection "Literary Translation and Translation Studies Essays" (1988) compiled for him after his death. His work "The Name and Reality of Translation Studies" (1972) is regarded as the declaration of the establishment of the Translation Studies School and the foundational work of the Translation Studies School.

It mainly put forward creative opinions on the name, nature, research field, problem setting and subject scope of translation studies as an independent subject. He also proposed the scope and structure of the new field of translation research, and believed that the research method is a practice based on experience, and the object of research is the translation that appears in a particular culture.He finally thought that "Translation studies" was the most suitable name in the terminology.Theoretical assumptions can start research in the other two fields.

===3.1 Holmes’s point of Descritive Translation Studies===
Holmes emphasizes the description of the translation process. A significant change in his descriptive translation theory is the change in the nature of the works. Holmes believes that the target of translation is not a specific thing in the objective world referred to by the original text, but the language composition of the original text. Translation language is different from the language in literary works.

He borrowed from Roland Barthes's literary classification: 1) Poems, novels, and dramas reflect specific things and phenomena; 2)The literature category describes not the objective world, but the language composition proposed by others, which is a re-evaluation of evaluation (Barthes, 1964: 126) He also borrowed the term "meta-language" and expanded its meaning from referring exclusively to literary criticism to a variety of meta-literary forms, and poetry translation is only one of them. Holmes pointed out that poetry translation has intensified comments and metalanguage in other forms.

On the one hand, it is the evaluation and interpretation of a meta-literary to another work, and on the other hand, it forms a new meta-literary collection with its own literary nature. Therefore, this special literary form not only reflects the original text but is also a self-made creation, which has the dual nature of meta-literature and literature. Some-based translation studies focus no longer on issues such as equivalence and referent, but analyze the relationship between the translation as a second work and the original work in the literary standard symbol system of the original text, and only focus on the translation as a new work and the translation.

The relationship between cultural standard symbol systems. Compared with traditional translation theory, Holmes's method of describing the translation process shows another change. That is, he strives to seek a better understanding of a certain type of symbol translation by describing various translation methods and their historical use. He divided translation into four categories:

1) Similar forms, although the exact same form is impossible, similar forms are possible;

2) Similar functions, find similar functions in the translation language standards, and create open forms that can produce similar effects;

3) The content is derived, and the original meaning and specific expression form are maintained in the target language;

4) The form is abnormal, and for some special reasons, only the same as the original text is kept as little as possible.

Holmes believes that the four types are equally important. Translation is a process in which the translator makes a decision. The translator can make a choice in translation according to the different nature of the four translation methods. Once the initial decision is made, the translation forms its own rules, which can provide the translator with some possible translation methods, while also excluding other translation methods, so the initial decision will determine the next choice. He also believes that translation has no distinction between right and wrong, only differences.

These differences derive from the translator’s poetic level on the one hand, and on the other hand, the translator’s initial choice and the relationship between the two languages. The same source text has as many translations as there are translators.

===4. Gideon Toury===
Gideon Toury is a professor at Tel Aviv University in Israel and a world-renowned translation theorist. He developed the polysystem theory proposed by Evan Zohar, a famous scholar of the Tel Aviv school. In the book "Descriptive Translation Studies and Others", Tury systematically explained the theoretical framework and methodological basis of Descriptive Translation Studies. Tury believes that the descriptive translation theory focuses on examining the degree of absorption of the target language text in the target language culture, and uses inductive and statistical methods to compare and analyze case texts, and summarize the empirical variables or empirical norms governing translation behavior, and then formulate interpretations.

The law of the internal relationship of these variables. (2001: 15-16) Gideon Toury is considered a pioneer of Descriptive Translation Studies, and the theories exposed in his 3 major books on the theme (Translational Norms and Literary Translation into Hebrew, In Search of a Theory of Translation and Descriptive Translation Studies and Beyond) show his innovative perspective on translation studies.

He established a groundbreaking approach based on the analysis of tendencies in the translation process that doesn’t involve strict rules. Translation science has the role of describing and highlighting tendencies, in order to provide practical guidelines for translators. Gideon Toury has given a significant contribution to translation studies. He formulated groundbreaking theories and succeeded in providing practical guidelines to language professionals, without imposing rigid rules on the translation process. He elaborated the concepts of source-oriented and target-oriented, defined two different strategies to apply when translating a text into a new language. Having worked as a translator himself, he was fully aware of the difficulties experienced by translators and enriched translation studies with his perspective.

Tury’s descriptive translation studies are based on norms and guided by rules. Its purpose is to analyze the general rules governing translation behavior by comparing the source and target texts. This is fundamentally different from the past process-based and application-oriented translation studies. Traditional translation is based on the abstract identity of the effect of "equal", while Turry's theory is based on the difference. "Each language system and textual tradition, whether in structure or usage guidelines, is different from others.

Different types". If it is said that being fully accepted by the target culture is one pole, and being completely consistent with the original text is the other pole, then Tury believes that translation should always be between the two poles. No translation can be fully accepted by the target culture, because the translation always brings new information and unfamiliar forms to the system; no translation always brings new forms to the system; no translation is completely the same as the original Consistent, because cultural norms always shift the structure of the original text.

It is never possible for any specific translation to take into account the two extremes and achieve two abstract ideal criteria. Tury believes that the translation itself does not have "inherent" identity. The translation is always affected by various social and literary factors, and thus has multiple identities. The translation is always affected by various social and literary factors. Influence, thus having multiple identities, depends on the factors affecting translation in a particular period. Turi successfully made translation theory break through the framework of "faithful original text" and the theoretical model of a purely unified relationship between the original text and the target text, making translation a relative concept.

Correspondingly, the role of translation theory has also changed. Instead of seeking a theoretical system for evaluating translations, it has instead focused on establishing a model that interprets and determines the process of translation. Tury's theory introduces cultural-historical factors and calls them "translation criteria". Translation criterion is the center of Tury's theory, which affects every stage of the translation process and plays a coordinating role between two equal potentials.

Therefore, it is not enough to study a single text. It is necessary to study the translations of different historical periods to discern general trends. Turui distinguishes the following three translation criteria: Elementary criteria: factors that determine the choice of translation and translation strategies in the entire multi-system Starting criterion: the translator’s personal preference, whether it is the original version or the retranslated text, or an attitude of choosing to be in the middle Operation criterion: Refers to the criterion that influences the translation decision in the actual translation process. Tury pointed out that "translation" is any expression in the target language that is manifested as translation or considered to be translation.

Describe the discovery process of Translation Studies (DTS). He believes that this process follows the following sequence:

1) Select those target language texts that the target language culture considers to be "translation", but do not involve their corresponding original texts, and only study their acceptance as target language texts in the "destination" system.

2) Describe these texts, study these texts and their counterparts in the source language system or original text through the translation phenomenon constituted by the constituent elements of these texts, and find solutions to translation problems.

3) Identify and describe the relationship between each pair of research objects, focusing on discovering the changes and transformations that occur.

4) Finally, by thinking about the function of translation equivalence-the concept of relations, we set out to apply these relations to the overall concept of translation.

It is the last two that constitute the ultimate goal after DTS's systematic research and interpretation. Tury believes that only after the essential concept of translation is determined, can it be possible to reconstruct the consideration and decision process involved in the translation process, as well as the constraints actually accepted by the translator.

Contributions and achievements of descriptive translation to translation studies: As a representative of descriptive translation studies, the theory and methodological framework of descriptive translation studies proposed by Turi has an immeasurable impact on translation studies.

Gentzler believes that Tury's theory has the following contributions to translation studies: First, abandon the "one-to-one" correspondence between the source target text in the normative translation study, and eliminate the possibility of the source target text being literary/language equivalence; Second, introduce the literary tendencies existing in the target language cultural system into the research on the production of translation works; Third, it breaks the concept that people have a fixed understanding of the source language information and translation expression; Fourth, place the source text and the target text in the symbolic network interwoven between the source and target cultures. (Gentzler, 2004: 131)

However, descriptive translation studies, as the mainstay of current international translation studies, have contributed far more to translation studies than those listed above. Insufficiency of Toury's theory: Some scholars have pointed out the inadequacies of Toury's theory. Munday pointed out that the meaning of "norms" used by Turui is vague, and these norms have the tendency to act and the function of regulation, which is contrary to the original intention of descriptive analysis.

Tury’s view ignores factors such as ideology and politics. In addition, the "rules" that Turui wants to summarize from the case analysis seem to be some habitual beliefs or even beliefs that do not need to be proven in translation behavior, and to what extent these abstract and quasi-scientific rules can be applied to translation practice.

Not without controversy. (2002: 113-117) Venuti believes that Tury’s "scientific" descriptive translation studies model aims to extract "value free" norms and rules for translation behavior, and the field of translation studies must involve the social and cultural system Value orientation. In Venuti's view, although norms are initially only in the linguistic/literary sense, they also involve values and beliefs that serve specific social groups and are therefore ideologically binding.

===4.1 Source-oriented and target-oriented===
In his 1980 essay In Search of a Theory of Translation, Toury gives a remarkable contribution to translation studies identifying two translation strategies: ‘source-oriented’ and ‘target-oriented’. A source-oriented translation involves a formal approach aimed at reproducing forms and structures of the source language. According to Toury, this strategy is difficult to apply because of the differences between language structures.

While a target-oriented translation aims at adapting the text to the structures and cultural context of the target language. Hence, Toury formulated two principles that define two approaches to translation: acceptability and adequacy. An ‘acceptable’ translation has to comply with the rules and structures of the target language. The primary goal is to convey the meaning of the source text, increasing readability and adapting texts to the language structures of the receiving culture.

On the other hand, an ‘adequate’ translation stays true to the source language and complies with the structures of the original text. This means that the result doesn’t conceal its nature of translation. A translation aiming at full adequacy is unacceptable due to the fact that it doesn't take into account the demands of the target reader. Choosing between the two approaches is not an easy task. Everything depends on the kind of translation required and its purpose. But, regardless of a target-oriented or source-oriented approach, the purpose of a translation is to convey the meaning of the original.

===4.2 Translation and postulates===
In Descriptive Translation Studies and Beyond (1995), another masterpiece in the field of translation studies, Toury exposes a normative theory for translation critics. A theory that is not meant as a set of rigid rules for translators and critics but as a series of tendencies that could be observed in the translation process. According to Toury, critics should research those tendencies in order to describe the translation process, which means offering practical guidelines to translators.

A normative approach with rigid rules wouldn’t provide translators with a single clue on how to translate texts. Toury acknowledges a set of necessary requirements or postulates that a text has to comply with so that it could be called ‘translation’: The source text postulate: there has to be a source text; The transfer postulate: the translated text has to be generated from a “transfer” process; The relationship postulate: there has to be a relationship or similarity between the original text and translated text.

===4.3 The value of Toury’s contribution===
Toury has succeeded in giving practical advice to translators, identifying two possible strategies and approaches, providing professionals with a starting point to reflect upon when translating a text. Thinking of the purpose of translation and its potential readers can help with the choice of the best strategy. By the way, one should always keep in mind that the primary goal of a translated text is to convey the message of the original.

An example of acceptability as an adaptation to the target culture is represented by transcreation. The word transcreation is a blend of ‘translation’ and ‘creation’, suggesting the use of a creative approach in translation. In fact, it seeks to perform all the necessary adjustments to make a campaign work in all target markets while staying legal to the original creative intent of the campaign.

Transcreation is the creative adaptation of marketing sales and advertising copy in the target language. It involves changing both the words and meaning of the source text while keeping its attitude and the desired persuasive effect. Transcreation focuses on transferring brands and messages from one culture to another and represents a striking example of how changing the language and structure of the source text helps in delivering a message.

Toury’s theories gave a new impulse to translation studies. New principles have been elaborated since then. For instance, Venuti distinguished between two strategies: domesticating and foreignizing. Nida elaborated the concepts of formal equivalence and dynamic equivalence. Toury’s perspective established an alternative approach to translation studies, starting from merely theoretical concepts and leading to a direct observation of the translation process to finally provide professionals with practical guidelines to follow.

===5. Conclusion===
Translation description promotes the study of translator's subjectivity. Any translation is a process of understanding, selection and re-creation. The translator will inevitably show his artistic creativity and individual characteristics in this process. Therefore, the exertion of the translator's subjectivity is an unavoidable problem in translation activities. However, the core of traditional translation theory is the issue of translation standards, and this attention to standards determines the normative characteristics of traditional translation theories.

Norms are to use ideals to restrain practice, and to use principles and standards to guide practice. It focuses on issues such as "how the translation should be carried out" and "what principles should be followed in the translation", rather than "how the translator translates". This normative feature is fundamentally excluded from the study of translator's subjectivity. Translation studies have been unable to get rid of the defects of one-sidedness and subjectivity for a long time, and thus cannot see the full picture of translation activities, and cannot conduct in-depth and systematic research on translation studies.

In 1990, Susan Bassnett and André Lefebvre co-authored "Translation, History and Culture", which raised the issue of the "cultural turn" in translation studies, which made cultural factors affect translation And the relationship between the two has been extensively studied. From the perspective of the nature of research, the "cultural turn" is actually the descriptive turn of translation studies, and constitutes an important part of the latter.

In the process of descriptive research on translation, people discovered the distance between translation practice and the various translation standards proposed by normative research, and realized that “absolute equivalence” in translation cannot be achieved because of the translator’s Work is always uninterrupted by the purpose of translation, aesthetic preferences and cultural factors.

Therefore, translation activities are affected and restricted by the subjectivity of the translator. To describe the translation and describe the translation, it is necessary to discuss this long-neglected Translation phenomenon. After decades of development, descriptive translation studies prove their own values and become a new starting point and a new pillar of translation research, leading to a deeper and wider level of translation research.

It is noteworthy that the descriptive translation study is a deviation and rebel from some degree of normative translation research, but it is not in the state that one mountain cannot accommodate two tigers. We should recognize the great contribution of descriptive translation studies to the translational research objectively, while we should also recognize the great results of the translation research agency under the guidance of normative translation research. There is no contradiction between the descriptive translation study and the normative translation study, as Lin Kennan pointed out. We need to combine two so that translation studies can reveal the entire translation.

===References===
Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2004.

Gentzler, Edwin.Comtemporary Translation Theories[M].Shang-hai:Shanghai Foreign Language Education Press, 2004.

Xiyao Hong.A Map for the Research in the Present Life and After Life of Descriptive Translation Studies: A Review of Descriptive Translation Studies and Beyond[J].Studies in Literature and Language,2015.

Haiying Wang.Some Reflections on Translation Criticism and Descriptive Translation Studies[J].Studies in Literature and Language,2015.

Ai-ling Wang.A New Perspective of Translation Criticism: Descriptive Translation Studies[J].Cross-Cultural Communication,2007.

刘星.STUDY OF TOURY'S THREE NORMS OF TRANSLATION[J].读与写(教育教学刊),2008.

顿官刚.图里的翻译描写模式述评[J].外国语言与文化,2018.

张美芳.后霍姆斯时期翻译研究的发展:范畴与途径[J].中国翻译,2017.

张冬梅.翻译学的实证性学科定位再思——霍姆斯、图里翻译学架构图问题思考之一[J].北京第二外国语学院学报,2015.

马士奎.詹姆斯·霍尔姆斯和他的翻译理论[J].上海科技翻译,2004

--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 14:03, 20 December 2020 (UTC)

==Foreignizing Tanslation and National Culture Development 邓锦霞 Deng Jinxia Student No. 202020080599==

===Abstract===
In the context of economic globalization and social development, human civilization in the 20th century is developing towards diversification. In the process of multicultural exchanges, the impact of translation on national culture has become a new topic of discussion. Foreignizing translation takes the source language as its destination and can retain its cultural characteristics to a great extent, which has gradually attracted the attention of contemporary translators. This chapter introduces the evolution of foreignizing translation in China and the West, then discusses the relationship between foreignizing translation and national culture development from three perspectives: the necessity of foreignizing translation, the restrictions on foreignizing translation, and the influence of foreignizing translation on national culture development.

===Key words===
foreignizing translation; national culture

===题目===
异化翻译与民族文化发展

===摘要===
在经济与社会全球化发展的背景下，20世纪的人类文明正在向多元化发展。在多元文化交流的过程中，翻译作品对本土民族文化的影响成为新的讨论话题。异化翻译以源语言为归宿，能够最大限度地保留源语言文化特色，逐渐受到当代翻译家的重视。本章介绍了异化翻译在中西方的演变历程，从异化翻译的必要性，异化翻译的限制条件以及异化翻译对民族文化的影响三个角度出发，讨论了异化翻译与民族文化发展的关系。

===关键词===
异化翻译；民族文化

===1. Introduction===
The debate between domesticating translation and foreignizing translation has a long history. When contemporary translators choose translation strategies, domesticating translation is the dominant one, for it will be more easily accepted by the readers of the target language. In the translation process of "domestication", it allows the source culture to adapt to the target culture, and even replaces the source culture with the target one. Such translations cannot truly achieve the purpose of cross-cultural communication and dissemination. As far as the quality and transformation of cultural production are concerned, it is likely to cause the development of the cultural homogenization of various ethnic groups, which does not conform to the general trend of cultural globalization. （Li Zheng & Zhang Chunbo 2015)

A typical domesticating translation in C-E translation is David Hawkes's translation of the word "red" in ''The Story of the Stone''. Considering the different understanding of “red” in Chinese and Western cultures, he translated "怡红公子" as "green boy". This translation is conducive to the understanding of Western readers, for the connotation of “green” in the West is close to that of “red” in China. At the sane time, it will make Western readers know nothing about the real connotations of “Chinese red”. In the context of Chinese culture, "red" mostly symbolizes auspiciousness and joy. With domesticating translation, Western readers may never have chance to know it. (Liao Chunlan 2018, 137)

It can be seen that in the process of cultural input and output, as an part of indirect cultural communication, translation actually plays an significant role. Therefore, it is very essential to choose a suitable translation strategy. Compared with domesticating translation, source-oriented foreignizing translation has better retention of the original text in terms of language and culture.

Due to political, economic, international and domestic reasons, domesticating translation once had the upper hand in the translation circle. However, with the changes of the times, the choice of translation strategies should also keep pace with the times. As a translation oriented to the source language and culture, foreignizing translation, which plays a vital role in the development of national culture, deserves our attention.

===2. The Evolution of Foreignizing Translation===
Any translation thought, no matter how modern and novel, has a gradual process of formation. Before discussing foreignizing translation and national culture, it is necessary to know the connotations of foreignizing translation. The concept of foreignizing translation is the extension and expansion of literal translation in traditional translation theories. Compared with literal translation, foreignizing translation pays more attention to cultural meanings behind the text. Foreignizing translation was first proposed and developed in the West. After absorbing the essence of Western foreignizing translation theories, Chinese translators have also added their own understanding toward foreignizing translation.

====2.1. The Evolution of Foreignizing Translation in the West====
The "word-for-word" translation discussed by Cicero, Horace and St. Jerome in ancient Rome may be considered as one kind of foreignizing translation. And then the concept of "literal translation" appeared. It has also influenced the formation of foreignizing translation. (Tan Zaixi 2004, 32)

In the early Middle Ages, Manlius Boethius, the most famous translator, had a rich view of literal translation: “(1) Content and style are hostile to each other, either paying attention to style or preserving content. It is impossible to have both. (2) Translation is centered on objective things, and translators should give up subjective judgments.” (Tan Zaixi 2004, 43) During the Renaissance, the famous German poet and translator Sebastian Brant substituted the concept of literal translation into the poetry translation and proposed a verbatim translation strategy. (Tan Zaixi 2004, 73)

In modern times, the dispute between literal translation and free translation has evolved into a dispute between the Old School and the New School. Bachet de Meziriae puts forward three principles that translators must follow: “(1) Do not stuff the original text with private goods. (2) Do not add or delete the original text (3) Do not make changes that are detrimental to the original intent.” (Tan Zaixi 2004, 114-115)

Translation critic Daniel Huet believes that the best translation strategy for the translators is to follow the original author's meaning:" If possible, the translators should follow the words closely, and finally reproduce the original character as much as possible." (Tan Zaixi 2004, 116) And Charles Batteux believes that the primary translation rule is to preserve the original word order as much as possible. (Tan Zaixi 2004, 124)

From a diachronic point of view, the concept of literal translation has become deeper and more specific, and its connotation has become more and more abundant. However, the concept of literal translation in this period still remained in the meaning, content and formal style of the language. The connotations in culture, poetics, society, ethics and ideology have gradually extended and developed, on which Western foreignizing translation is based.

Friedrich Schleiermacher puts forward two different translation strategies in his famous speech ''On Different Translation Strategies'': The translator should either keep the original author as still as possible and make the reader close to the original author; or let the reader stay still as much as possible and make the original author approach the reader. He advocates that the first translation strategy is foreignizing translation , which allows readers to appreciate foreign customs and respect language and cultural differences. (Robinson & Douglas 2006, 226-228)

Walter Benjamin's thought of foreignization is reflected in his view of language. He believes that all languages convey themselves, so the language itself is a translation. Benjamin emphasizes the directness of language and intends to subvert the bourgeois view of instrumental language. The translation goal of pure language makes Benjamin tend to use the foreignizing translation strategy and retain the language form of the original text, that is, different ways of conveying meaning. In other words, Benjamin's foreignizing translation idea is not to translate the meaning of the original text, but to convey the language expression of the original text to the target language. (Benjamin 1999, 272)

Antoine Berman puts forward the concept of "translation ethics" in the book ''The Test of Difference'' in response to the traditional translation thought centering on "the transmission of meaning" that has dominated the Western translation world for a long time. “Translation ethics” advocated by Berman is to respect the original works and the language and cultural differences in the original works. In order to achieve his goal, he advocates implementing foreignizing translation through the translation strategy of translated text, which enriches language itself by introducing "others". (Berman 1984, 23)

Although the idea of foreignizing translation has existed for a long time, it was not until 1995 that the terminology of "foreignizing translation" was put on the agenda of translation studies in Lawrence Venuti's famous book ''The Invisibility of the Translator-A History of Translation''. Venuti’s concept of foreignizing translation puts traditional literal translation on the local cultural and political agenda, and links translation with culture, political ethics, and ideology.（Zhang Jinhua, 2009)

The rich connotations of foreignizing translation can be summarized as follows: foreignization in the selection of material, language, culture, readers and translation ethics. The core of Venuti's foreignizing translation is to practice differentiated ethical propositions to resist the mainstream values of the culture of the target language, thereby highlighting the language and cultural differences of foreign languages. In other words, Venuti's translation ethics emphasizes accepting“the other”as “the other”. It respects the language and cultural differences of the other, and also challenges the mainstream values of the target language.(Venuti 1995, 20)

====2.2. The Evolution of Foreignizing Translation in China====
In the history of Chinese translation, there are two different translation strategies of Buddhist scripture, text-oriented school(文派) and meaning-oriented school(质派). In modern times, the ideas of foreignization and domestication are embodied in the dispute between literal translation and free translation. The concept of domestication and foreignization were not widely used by Chinese translators until Venuti proposed the translation strategies of “domesticating translation” and “foreignizing translation”. (Chen Fukang 1992)

Text-oriented translators of Buddhist scripture pay attention to the text of the translation and do not strictly follow the original meaning, such as Zhi Qian, a Buddhist scripture translator in the Han Dynasty, whose translation focuses on the fluency of the translated text.(Chen Fukang 1992, 16) On the contrary, Dao An, a representative of the meaning-oriented translators, puts forward the "Five Losses of Originals" (五失本) and "Three Difficulties of Transaltion"(三不易), emphasizing faithfulness to the original meaning and content, which is the embryonic form of modern Chinese literal translation. (Chen Fukang 1992, 20)

In modern times, with the deepening of translation understanding and the influence of Western translation theories, there has been a debate between literal translation and free translation. Scholars headed by Liang Shiqiu and Zhao Jingshen advocate free translation, while scholars headed by Lu Xun and Qu Qiubai advocate literal translation. Among them, the consciousness and concept of foreignization translation have appeared in Lu Xun's view of literal translation. When talking about translation, Lu Xun pointed out that translation needs to be exotic, which is the so-called “foreignness” (洋气).(Lu Xun 2005, 365)

The term “foreignizing translation”was first introduced to China by Guo Jianzhong, which arosed fierce debate about foreignization and domestication in China. In fact, as early as 1987, Liu Yingkai put forward that “domestication is the wrong way of translation”. In response to the phenomenon of excessive domestication in translation practice, Liu Yingkai proposed the "transplantation strategy" to maximize the original "foreignness". (Liu Yingkai 1986, 59)

With the introduction of Western foreignizing translation theory, literary translation practitioner and theorist Sun Zhili clearly proposed that literature translation should follow the principle of foreignizing translation: foreignization as the mainstay, and domestication as the supplement. He pointed out that domestication is mainly manifested at the linguistic level, while at the cultural level, foreignization should be stressed. (Sun Zhili 2001, 35)

===3.Discussion===
Different translators have different definitions for foreignizing translation, but they generally believe that foreignizing translation is a translation strategy that can preserve the characteristics of the source language and help readers get closer to the author. Although the background and purpose of different theorists’perspectives on foreignizing translation are different, we should uphold the attitude of foreignizing translation as a translation strategy, and treat the role of foreignizing translation in the development of national culture objectively.(Zhang Jinhua, 2009)

====3.1. The Necessity of Foreignizing Translation====
The necessity of foreignizing translation comes from the diversity of national culture. If the world culture is homogenized, the concept of foreignizing translation will no longer exist. It can be said that foreignizing translation is proposed based on the development needs of national culture. Basically, there are two kinds of needs, one is the need of language development, the other is the need of cultural exchange. (Liu Miqing 2005, 43)

====3.1.1. The Need of Language Development====
As the carrier of culture, language has never been self-sufficient and isolated from external factors. On the contrary, it is an open system with strong tolerance and attractiveness. With the deepening of exchanges between countries and ethnic groups, various languages are now enriched in varying degrees. The foreignizing translation plays a role in this process.(Liu Miqing 2005, 22)

The change of language is firstly reflected at the lexical level. Some vocabulary do not exist in the target language originally, but come from the foreignizing translation works. A large number of words with foreign cultural customs were gradually accepted by people in this way. And it can be widely disseminated and used in the target culture. For example: The word "honeymoon" (蜜月) had no corresponding expression in Chinese, and its meaning were also not understood by Chinese at that time for the Chinese couple did not have the custom of being together during the first month of the wedding. But Lin Shu tried foreignizing translation boldly. The two parts of the compound word are translated and arranged together according to their literal meanings (honey "蜜", moon "月") to form the word "蜜月". This undoubtedly injected fresh blood into Chinese at that time and developed modern Chinese. (Fu Weifeng 2007, 372)

The change of language is firstly reflected on the lexical level. Some words do not originally exist in the target language, but come from the foreignizing translation works. A large number of words with foreign cultural customs are gradually accepted by people in this way. And it can be widely disseminated and used in the target culture. (Fu Weifeng 2007, 372)

For example: The word "honeymoon" has no corresponding expression in Chinese, and its meaning could not be understood by Chinese before, for at that time the Chinese couple did not have the custom of being together during the first month of the wedding. However, Lin Shu boldly uses foreignizing translation and translated it as "蜜月". The two parts of the compound word are translated and arranged together according to their literal meanings (honey "蜜", moon "月") to form the word "蜜月", which undoubtedly injected fresh blood into Chinese at that time and developed modern Chinese language. (Fu Weifeng 2007, 372)

There are also many other words, such as "咖啡 (coffee)", "丁克 (DINK)", and "可乐 (cola)", which have been understood and accepted by Chinese readers. Words such as "Jiaozi (饺子)", "tofu (豆腐)", and "Kungfu (功夫)" originated from Chinese have also entered the English thesaurus and have become part of the English family. The inclusiveness of language is evident. (Fu Weifeng 2007, 373)

Once accepted by the society, these foreign words are established by convention and become new members when they are added to the traditional language and culture. As a result, they will inevitably enrich the way of language expression, promote language proximity and communication, and enhance the vitality of language. In a sense, the process of language development is also a process of language foreignization. The foreignization of language is the general trend and cannot be blocked by manpower. The translator's use of foreignizing strategy actually follows the universal law of language development. (Fu Weifeng 2007, 373)

The necessity of foreignizing translation is not only limited to the lexical level, but also to the syntactic level. When Liang Qichao investigated the translation of Buddhist scriptures, he found a dozen of foreignizing translation of syntaxes. And these foreignizing syntaxes of these Buddhist translations took root in Chinese with the widespread spread of Buddhism and became the origin of the vernacular Chinese. (Wang Kefei 1997, 29)

The grammar of modern Chinese is also enriched by Western languages, for example,the frequency and scope of passive voice have expanded in Chinese. Passive form was first used in ancient Chinese, but it is rare and generally used to express unfortune or unpleasant experiences. Affected by the foreignizing translation of Western languages, the passive form in modern Chinese can also express pleasant feelings. It means that the syntax of the source language in foreignizing translation can be accepted as a part of the target language. (Zhang Jinlan 2003, 65)

It can be seen that the use of foreignizing translation can enrich and expand the vocabulary and syntax of the target language, which is beneficial to the maturity and perfection of the target language. Around the 19th century, when German romantic writers and translators were translating foreign works, they paid great attention to absorbing some words and special expressions from foreign literary works to enrich the German language. In their view, the development of German is not yet perfect, and it is necessary to enrich and expand the German language through translation. Under the guidance of this idea, they gave great importance to the language form of the original text. (Zhang Jinlan 2003, 65)

====3.1.2. The Need of Cultural Exchanges====
Each country and nation has its own unique culture, which has contributed to the development of world civilization. The prosperity and development of world culture depend more on the further development of these cultures in their own fields rather than on their extinction. The existence of translation problems actually defaults to the existence of cultural diversity. If there is only one language and one culture in the world, there will naturally be no translation problems. The characteristics of foreignizing translation actually tolerate the diversity of national culture to the great extent, which is also the need of the cultural exchanges.(Li Miqing 2005, 43)

Lu Xun advocated foreignizing translation, believing that it can import new content and expressions. He once said: "Why can't (translation) completely be sinicized so that readers can save some effort? How can it be called a translation with inexplicability? My answer is: such a translation must not only import new content, but also import the new expression." (Lu Xun 1894, 225) Through translation, we can have a deeper and more accurate understanding of the differences between cultures and the specific expressions of various ethnic languages.In the process of cultural input, foreignizing translation is essential if we want to understand the most authentic and essential culture of the source language.

Correct cultural cognition is a prerequisite for cultural exchange. For example, most Westerners believe in Christianity, and they believe that God is the only savior of the world. Westerners' ideology, value system, religious beliefs, ethics, and even behaviors are all derived from Christian culture. As the carrier of culture, language is also influenced by religious culture. As for proverbs, some translators may adopt the domesticating translation strategy. For example, some translators may translate "God helps those who help themselves" as "自助者天助", and translate "The mills of God grind slowly but surely" as "天网恢恢,疏而不漏". It is easier to understand the sentence meaning, but it is unfair for most Chinese readers to lose the chance of knowing the true religious culture of the West. (Zhang Caixia 2019, 246)

"Goethe pointed out that everything has a beginning, and readers will eventually become accustomed to it. In short, readers' approval should be viewed from the perspective of development, not confined to temporary choices, which is the only way to multiculturalism." (Liu Miqing 2005, 75) When the phrase "Praise is not pudding" is translated into "赞美不能当饭吃", it is certainly conducive to readers' understanding. However, the cultural connotation of "pudding" for Westerners is completely concealed. The translation of "赞美不能当布丁吃" highlights the importance of "pudding" in the translation.

Another example is the proverb "unkissed, unkind". If it is translated as "不作揖, 不友善" by using domesticating translation strategy, although such a translation fully conforms to the thinking and habits of the Chinese people, it also causes a lack of the source culture. Therefore, by using the foreignizing translation strategy, "不亲吻, 不友善" can make readers know the difference between Western and Chinese etiquette, and will reduce obstacles in cultural exchanges. (Zhang Caixia 2019, 246)

====3.2. Restrictions on Foreignizing Translation====
Foreignizing translation follows the trend of cultural globalization, but not all foreignizing translation works have a positive influence. This is mainly due to the low qualitiy of the transalted text and the wrong estimation of readers' expectations. Foreignizing translation is not mistranslation and it also requires the correctness of the translated text. At the same time, though foreignizing translation is not reader-oriented, it also needs to consider the readers' expectations in reality.

=====3.2.1. Accuracy of Translation=====
Lu Xun’s pursuit of literal translation was ridiculed by Liang Shiqiu and others at that time. Liang Shiqiu said that "reading some of Lu Xun’s translations is just like looking at a map,and you have to stretch your fingers to find clues in the syntax." He called the translation "hard translation". (Liang Shiqiu 1929) This view is actually biased. “Hard translation” of Lu Xun does not mean mistranslation. Lu Xun said: "Any translation must take both sides into consideration, one of which, of course, strives to be easy to understand, while the other preserves the beauty of the original." (Lu Xun 2005, 364-365) It can be seen that he insists on the translation strategy of faithfulness and smoothness under the premise of emphasizing faith.

This also brings us some enlightenment for using foreignizing translation strategies. As translation strategies, foreignizing translation and domesticating translation are not alternatives. We emphasize the importance of foreignizing translation, but we do not completely deny the meaning of domestication. In the case of mainly foreignizing translation, domesticating translation is also necessary in some cases.

In the translation of some brand names, domesticating translation has become the main translation strategy due to the type of audience and the occasion. For example, “Revlon” translates to “露华浓” and “Lamer” translates to”海蓝之谜”. The former translation “露华浓” is born from an ancient Chinese poem “云想衣裳花想容, 春风拂槛露华浓”. For”海蓝之谜”, “海” symbolizes the mystery and “蓝” create a beautiful visual impression. These translations meet the aesthetic expectations of Chinese women and are conducive to the sale of goods.

Mastering foreignizing translation can make the translation play its due role, otherwise it will make the translated text obscure and difficult to understand and worthless to read in some translations. For example, the English proverb “New brooms sweep clean” is difficult for readers of the target language to directly think of its social meaning. In fact, this proverb means that a person will often do a better job just after taking office. Using foreignizing translation there may influence the readability of the text. In this case, domesticating translation, “新官上任三把火”, is also a good choice. (Zhang Caixia 2019, 246)

=====3.2.2. Readers' Aesthetic Expectations=====
For foreignizing translation to be accepted, in addition to the correctness of the translated text itself, some social and cultural conditions need to be considered. Schleiermacher proposed two social and cultural conditions for the acceptance and recognition of foreignizing translation: "First, foreign works are highly recognized and popular with the public in the target country; Second, the target language has certain tolerance and adaptability (for foreign language)." (Rainer Schulte ＆ John Biguenet 1992, 48)

For readers in the target country, foreignizing translation of popular works form the source language country is more likely to be accepted. Take China as an example. The closure of the Qing Dynasty has made many foreigners have a stereotype of Chinese culture.Therefore, when Hawkes translated ''The Story of the Stone'', he mainly used domesticating translation.

With the deepening of globalization and the rise of China, Chinese culture begun to occupy an position in the world. Foreigners are becoming more and more enthusiastic about Chinese culture, and they are more willing to read and understand Chinese literary works. Under this background, Yang Xianyi, a Chinese translator’s foreignizing translation of ''A Dream of Red Mansions'' has also been accepted by more and more foreigners. From this perspective, when using foreignizing strategies, the influence of the source language country's culture in the target country should be considered.

When choosing a work of the source language, the translators should consider the readers’s cognitive and aesthetic expectations. "Different readers have different aesthetic tastes, and their emphasis on each function of translation is different" (Gu Zhengkun 1994, 66). The choice of translation strategy for the translated version also depends on different expectations of different readers.

However, unlike domesticating translation, foreignizing translation should not be too accommodating to readers. Instead, it should bring new things to readers and make innovations on the basis of fully considering the expectations of the readers of the target language. Jiang Chunfang pointed out: "The purpose of translation is to translate all foreign things, plots, and unique sentence structures that we do not have. This is innovative for our readers." (Jiang Chunfang 1989,3)

====3.3. The Influence of Foreignizing Translation on National Culture====
The influence of foreignizing translation of national culture should be viewed form two perspectives: For the source culture, foreignizing translation is beneficial to cultivate the self-confidence of national culture, and enhance the influence of national culture in the world. But it may also cause difficulties in spreading the source language culture; for the target culture, foreignizing translation helps to avoid national cultural centralism and promotes the development of the local national culture.But foreignizing translation may also cause a lack of national self-confidence.

=====3.3.1. The Influence on the Source Culture=====
For the source culture, foreignizing translation is a manifestation of cultural self-confidence and helps to promote the spread of national culture to the world. For example, in the 1830s, in order to realize the cultural rejuvenation of the Czech Republic, the Czech translator John Bowring used the strategy of foreignizing translation to translate European documents and introduce Western culture to his own people. At the same time, he brought the Czech culture to the world of Western civilization through foreignizing translation. His efforts have contributed to the cultural development and the revival of Czech culture (Wang Dalai & Zhang Jinhua. 2002, 105).

When the East is learning from the West, there are also traces of the West being influenced by the East. But it is far inferior to the former. Some scholars think it is mainly due to the influence of "Western Centrism" or "Western Superiority". Today, the situation is changing for China’s international influence is gradually increasing. (Wang Dalai & Zhang Jinhua. 2002, 105).

In fact, China, with its long history, has had an influence that cannot be ignored by the world. There are ''The Travels of Marco Polo'' written by the 13th-century Italian traveler Marco Polo, ''the History of Chinese Culture'' written by Matteo Ricci, a Catholic Jesuit in the 17th century ", the "China fever" that prevailed in the UK in the 17th and 18th centuries, and the "Sinology fever" that once swept France, they all confirm that Chinese culture has influenced the development of civilization in the world. (Wang Dalai & Zhang Jinhua. 2002, 106).

In order to make the broad Chinese culture known by the world, when translating Chinese literary works into foreign languages, foreignizing translation should be adopted. For example, "when Pound translated ancient Chinese poems, he followed the linguistic habit of the original language by copying Chinese syntax." (Zhao Yiheng 1985, 256-257).

The cultural impact of these translations far exceeds the accuracy of their own translations. "These translated poems brought Chinese poems to the West. Before Pound, China had no literatury works that can match the names popular in English-speaking countries. Pound is the inventor of Chinese poetry, and his translation enables the world to understand the true spirit of Chinese poetry." (Xie Qian 2001, 74-79)

The influence of foreignizing translation on the source culture needs to be viewed dialectically. For some "weaker cultures", foreignizing translation may also make translation obscure and difficult to be accepted by the target culture, which loses the basic function of translation. For cultural output, foreignizing translation should be used while ensuring the basic function of translation. (Wang Dalai & Zhang Jinhua. 2002, 107)

=====3.3.2. The Influence on the Target Culture=====
Foreignizing translation can promote national culture development of the target country, and avoid the stalemate caused by cultural centralism. Any kind of culture needs to absorb the essence of a heterogeneous culture to enrich and perfect its own culture. For example, the Chinese took advantage of the Western culture at the end of the 19th century and the beginning of the 20th century. In the New Culture Movement, the Chinese completed their own "literary revolution" and created their own new literary system.

Foreignizing translation can promote the development of national culture in the target country, and avoid the stalemate caused by cultural centralism. Any kind of culture needs to absorb the essence of a heterogeneous culture to enrich and perfect itself. For example, the Chinese took advantage of the Western culture at the end of the 19th century and the beginning of the 20th century. In the New Culture Movement, the Chinese completed their own "literary revolution" and created their own new literary system.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

This is also a process in which Chinese intellectuals actively learn from the West. When people talk about the prosperous times in Chinese history, they are often referred to the Han and Tang dynasties. In fact, in the aspect of literary works, the Han Dynasty is much more inclusive. The cultural policy of the Han Dynasty was to reject a hundred schools of thought but respect Confucianism only. However, it was different in the Tang Dynasty. The Tang Dynasty was arguably the most open society in Chinese history. As almost free from the restriction of the orthodox thought of the Han Dynasty, it formed a broad mind capable of accommodating cultural forms of different ideological and ideological backgrounds. "Therefore, the cultural and artistic life of the society of the Tang Dynasty, in terms of content and genre all present unprecedented, brilliant colors." (Du Daoming 2000, 9).

This is also a process in which Chinese intellectuals actively learn from the West. When people talk about the prosperous times in Chinese history, they are often referred to the Han and Tang dynasties. In fact, in terms of literature, the Han Dynasty is much more inclusive. The cultural policy of the Han Dynasty was to reject a hundred schools of thought but respect Confucianism only. However, it was different in the Tang Dynasty. The Tang Dynasty was arguably the most open society in Chinese history. Almost free from the restriction of the orthodox thought of the Han Dynasty, it formed a broad mind capable of accommodating cultural forms of different ideological backgrounds. "Therefore,in terms of content and genre, the cultural and artistic life of the society of the Tang Dynasty all present unprecedented and brilliant colors." (Du Daoming 2000, 9). --[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

In addition, there have been several large-scale cultural reference booms in European history. For example, when Greece learned from Egypt, Rome learned from Greece. When Arabia referred to the Roman Empire, medieval Europe imitated Arabia, and Europe imitated the Byzantine Empire in the Renaissance. Almost every craze prompted a culture to flourish and at the same time promoted the progress of European civilization.

In addition, there have been several large-scale cultural reference booms in European history. For example, when Greece learned from Egypt and Rome learned from Greece. When Arabia referred to the Roman Empire, medieval Europe imitated Arabia, and Europe imitated the Byzantine Empire in the Renaissance. Almost every craze prompted a culture to flourish and at the same time promoted the progress of European civilization. (Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

Both Chinese and foreign history tell us a truth: a culture can only achieve great development if it has an open spirit and can recognize and respect differences. "Just as Liang Qichao said:'The richer the culture of a nation, the stronger its growth ability, this theorem is also.'" (Wang Kefei 1997, 27). In short, the greater the openness of the culture, the more vigorous the development, the stronger the absorption, and the more prosperous the foreignizing of translation; on the contrary, a culture that is self-proclaimed will stubbornly restrain foreignization.

Both Chinese and foreign history prove that culture can only develop if people has an open-mind and can recognize and respect differences. "Just as Liang Qichao said:'The richer the culture of a nation is, the stronger its ability to grow, this theorem is also true.'" (Wang Kefei 1997, 27) In short, the greater the openness of the culture is, the more vigorous the development will be, the stronger the absorption will be, and the more prosperous the foreignizing of translation will be. On the contrary, a self-proclaimed culture will stubbornly restrain foreignization.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:13, 19 December 2020 (UTC)

But foreignizing translation will also have a negative impact on the target language country. When colonialism prevailed, the cultural output of imperialist countries mainly adopted foreignizing translation strategies, which invisibly formed cultural colonization of the "weaker culture". In Modern China, Chinese once had the idea of admiring and fawning on foreign culture, and lost confidence in the local culture. To make foreignizing translation a boost to the development of national culture, it is necessary to enhance cultural self-confidence and make progress on the basis of the local culture of the target country.

However, foreignizing translation will also have a negative impact on the target language countries. When colonialism prevailed, the cultural output of imperialist countries mainly adopted foreignizing translation strategy, which invisibly formed cultural colonization of the "weaker culture". In Modern China, Chinese once had the idea of admiring and fawning on foreign culture, but lost confidence in the local culture. To make foreignizing translation a boost to the development of national culture, it is necessary to enhance cultural self-confidence and make progress on the basis of the local culture of the target country.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:13, 19 December 2020 (UTC)

===4. Conclusion===
Foreignizing translation makes readers closer to the author, retains the linguistic characteristics of the source language, and conforms to the diversity of national culture. The development of national languages, from the perspective of vocabulary and sentence patterns, requires foreignizing translation to inject fresh blood in order to achieve self-enrichment and development of the language. In addition to direct communication, indirect communication facilitated by translation is also indispensable for the communication between various ethnic cultures. Foreignizing translation helps the local culture to correctly recognize foreign culture and reduces cultural obstacles in direct communication.

Foreignizing translation makes readers closer to the author, retains the linguistic characteristics of the source language, and conforms to the diversity of national culture. The development of national languages, from the perspective of vocabulary and sentence patterns, requires foreignizing translation to inject fresh blood in order to achieve self-enrichment and development of the language. In addition to direct communication, indirect communication facilitated by translation is also indispensable for the communication between various ethnic cultures. Foreignizing translation helps the local culture correctly recognize foreign culture and reduces cultural obstacles in direct communication.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

In order to play its role, although the foreignizing translation strategy is necessary, it must follow some restrictions when using it. There are two main points. First, the foreignizing translation must be carried out on the basis of ensuring the correctness of the translation. Second, foreignizing translation should cater to readers’ aesthetic expectations. And readers’ cultural background should be considered when selecting materials and translating. However, foreignization translation does not yield to readers, but innovates for readers on the basis of fully considering the expectations of target language readers.

In the course of practice, foreignizing translation has a different influence on the source culture and the target culture. For the source culture, foreignizing translation helps to make the local culture known in foreign countries, which is a manifestation of cultural confidence. But for weaker cultures, foreignizing translation may also hinder the spread of culture. For the target culture, foreignizing translation helps the local culture absorb the essence of foreign culture and promote the innovation and development of the local culture. However, in the process of absorbing foreign cultures, foreignizing translation may also cause excessive worship of foreign cultures, leading to a lack of self-confidence in local cultures.

In the course of practice, foreignizing translation has different influences on the source culture and the target culture. For the source culture, foreignizing translation helps to make the local culture known in foreign countries, which is a manifestation of cultural confidence. However, for weaker cultures, foreignizing translation may also hinder the spread of culture. For the target culture, foreignizing translation helps the local culture absorb the essence of foreign culture and promote the innovation and development of the local culture. However, in the process of absorbing foreign cultures, foreignizing translation may also cause excessive worship of foreign cultures, resulting in a lack of self-confidence in local culture.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

In Conclusion, compared with domesticating translation, foreignizing translation embraces the diversity of national culture to a greater extent. At the same time, it needs to follow certain restrictions when applying it. The influence of foreignizing translation on national culture should be viewed dialectically.

In conclusion, compared with domesticating translation, foreignizing translation embraces the diversity of national culture to a greater extent. At the same time, some restrictions need to be followed in the application of foreignizing translation. The influence of foreignizing translation on national culture should be viewed dialectically.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

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== Analysis of Said’s Post-Cononial Criticism and Orientalism 姜好 Jiang Hao Student No.202020080606==

===Abstract===

This paper is on the analysis of Edward Said’s post-colonial criticism and orientalism. In 1978, Edward Said's Orientalism was published, initiating the study of "post-colonialism" and making it another wave of criticism following structuralism.The post-colonial theory was formed in the 1980s and matured in the mid-1990s, affecting all fields of humanities and social sciences in the West. Its rich theoretical content and strong critical consciousness have made it a symbol of academic change and a relatively new critical method in Europe and America. In his classic work of post-colonial criticism, "Orientalism", American literary and cultural critic Edward Said challenged the traditional Western orientalism, revealing the power discourse implicit in orientalism and the mechanisms by which it operates. Said's post-colonial critique of Orientalism reveals to us the emergence, formation and authority of political and ideological factors, cultural forces and their resulting "inherent modes of domination" in Orientalism, and the generative and inherited nature of these factors, making people rethink and interpret comprehensively the authoritative forms of knowledge and social identity created by colonialism and Western domination.

===Key Words===
Post-colonial;Orientalism;Criticism

===题目===

赛义德后殖民批评与东方主义探析

===摘要===

本文主要是关于赛义德后殖民批评与东方主义的探析。1978年爱德华萨义德的《东方主义》问世，开创了“后殖民”研究，使之成为继后结构主义又一波批评浪潮。后殖民理论形成于20世纪80年代，90年代中后期趋于成熟，影响波及西方人文社会科学研究各领域。其理论蕴合丰富，批判意识强烈，这使得它成为欧美学术变革标志和比较时新的批评方法。美国文学家与文化批评家爱德华·赛义德在其后殖民批评经典著作《东方学》中，对西方传统的“东方学”发起挑战，揭示隐含在东方学中的权力话语及其运作机制。赛义德后殖民批评视野下的东方学批判，为我们揭示了存在于“东方学”中的政治和意识形态因素的产生、形成和权威、文化力量及其由此形成的“固有支配模式”的生成性、传承性,使人们重新全面地思考和阐释由殖民主义和西方统治所创造并且权威化的知识形式与社会认同。

===关键词===
后殖民；东方主义；批评

====Introduction====
Edward Said, a Palestinian-American scholar. In 1978, he published his representative work of post-colonial criticism, Orientalism, in which “Orientalism” is not a study of the East itself, but refers to a kind of Orientalism existing in the minds of Westerners as an idea. By criticizing the Orientalists and deconstructing the cultural hegemony, it strives to transcend the basic stance of confrontation between the East and the West and emphasizes cultural pluralism, so as to form a new relationship of dialogue, mutual infiltration and symbiosis between the East and the West.

====Said's Post-colonial Criticism====
As a theoretical critical discourse and academic trend, post-colonial criticism is based on the interdisciplinary study of history, literature, anthropology, philosophy, and other disciplines, dealing extensively with cultural imperialism, colonial discourse, and the West's cultural representation of the East, reflecting on the historical fact of European colonialism and its serious consequences. It focuses on issues of colonial discourse, Orientalism, cultural imperialism, national culture, cultural power identity, and the relationship between race, class, and gender. The core idea of Said's postcolonial criticism is to analyze the mechanisms of power discourse implicit in Orientalism, reveal the essence of Orientalism and cultural hegemony, explore strategies to dismantle cultural hegemony, and critique the colonial discourse and cultural colonization in Orientalism, cultural imperialism, cultural hegemony, the postcolonial era, and the colonial discourse in Western cultural thought since colonialism.

The main contents of the criticism focus on the following aspects: criticism of Orientalism and cultural imperialism, representation of the repressed historical memory in the colonies, study of cultural identity, discourse analysis of the colonized, discussion of the unique identity and circumstances of women in the Third World, and the attitude and reference structure of literary criticism. The most important feature of Said's postcolonial criticism is that he regards European literature and culture as a kind of ideological production and the collusion of colonial power. Said's cultural view, critical consciousness and textual theory, as well as his practice of postcolonial literary and cultural criticism, have formed his unique postcolonial critical methodology system.

====Orientalism====
In Orientalism, a classic work of post-colonial criticism, Said based his academic views, critical consciousness and theoretical interpretation on a wide range of text interpretation. He not only interprets Orientalism as a kind of academic research, but also as a way of thinking and a way of power discourse, revealing the power discourse and its operation mechanism implied in traditional Orientalism. Said takes colonial discourse as the object of study, that is, from the perspective of how the West sees the East, to criticize the Orientalist aesthetics embodied in Western literary works, including the prejudice that the West is superior, civilized and progressive, while the East is ignorant, barbaric and backward.

According to Said, Orientalism exists in three discursive fields: academia, ontological understanding of the binary opposition between East and West, and the process of colonization. Said used Lacan's psychoanalytic method to study western culture, pointing out that Orientalism is the embodiment of the psychological experience of self and other in western culture —the composition of any person's self image is based on the coexistence of recognition and other. Because of this religious bias, much Orientalist scholarship, when one strips away the apparatus of footnotes and sources, is simply speculation, assertion, and baseless judgement with little concrete evidence.

Despite these misgivings, Said's thesis has been broadly adopted and refined by anthropologists such as Christopher Miller, Robert Inden and Johannes Fabian, while others such as Nicholas Thomas have used their critiques of Orientalist discourse as a launching pad to develop new areas, theories and methods of anthropological investigation. Since the 1990s, this latter pattern of engagement with Orientalism through critique, refinement, historical contextualisation and reinterpretation has become the norm for scholarship in the humanities.（Teo, Hsu-Ming. Australian Humanities Review; Bundoora Iss. 54, (May 2013): N_A.）

Said examines the concept and representation of the East in the West since the mid-eighteenth century, gives a basic description of the history of the development and evolution of Orientalism as a disciplinary system, and uses the term Orientalism to generalize the post-colonial relationship between the Western world and the Eastern world. It also reveals the power discourse and its operation mechanism implied in the traditional Orientalism. According to Said, Orientalism refers to three interrelated meanings: first, it refers to the discipline of academic research, a system of knowledge, that is, Orientalism. Most acceptable is what it means to be a discipline of academic study, and indeed the term is still used in many academic institutions.

What is most readily accepted is what it means to be a discipline of academic study, and indeed the term is still used in many academic institutions. Anyone who teaches, writes about, or studies the Orient—whether an anthropologist, a sociologist, a historian, or a linguist — is an Orientalist, whether he or she faces specific or general problems. Orientalists are paranoid that the difference between Orientalists and Orientals is that the former writes the latter, while the latter is written by the former.. For the latter, the assumed role is passive acceptance; For the former, it is the power of observation, research and so on. In short, it is an author and an object to be written. Therefore, in the Oriental Studies of Orientalists, the East is expressed as a kind of image symbol which is rigid, stagnant and unchangeable, and needs others to examine it, and even needs others to provide knowledge about themselves.

The Orientalist insists that the world of the Orient can be understood and characterized by the West not because of its own efforts, but because of a set of effective Western operational mechanisms. It is through these mechanisms that the East is recognized by the West. In the eyes of orientalists, the East is unable to express itself, is an absent and silent "other", controlled and expressed only by "certain dominant frameworks" of the West, and the image of the East remains unchanged, that is, it has never been able to define itself. In fact, "Orientalism is an artificially created system of theory and practice". In Said's view, the Orient, as presented in various Western writings, is not an authentic reproduction of the Orient as a historical existence, but rather a cultural conception and discursive practice of Westerners. Therefore, the "East" is not the east, but the east has been "Orientalized".

Secondly, it refers to a way of thinking, namely "Orientalism. It is an essentialist, dualistic, narrow way of thinking similar to the "if you are not of our race, you are different" approach, based on the ontological and epistemological distinction between East and West. "A large number of writers, including poets, novelists, philosophers, political theorists, economists, and imperial administrators, accepted this East or West distinction and used it as a means of constructing the East, its people, customs, "mind", and destiny, among other things. A starting point for theory, poetry, fiction, social analysis, and political discourse." This way of thinking is based on an ontological and epistemological difference between "the Orient" and what has mostly been called "the Occident.

Many poets, novelists, philosophers, and political theorists have used this difference between the Orient and the Occident as a starting point for constructing their own writings and theories about the East and Orientals and Oriental consciousness. In their writings, "the Orient is described as something to be judged (as in a courtroom), something to be studied and portrayed (as in a syllabus), something to be disciplined (as in a school or prison), something to be iconoclastic (as in a zoology textbook)". This East is the product projected from the West as the center under the opposite thinking mode between the East and the West. Not only has Oriental been essentialized and stereotyped, but also Oriental has been dehumanized as an abstract concept without personality. It is this essentialist way of thinking that limits the horizons of Orientalists and reinforces their arrogance and prejudice: the East is not only a geographical concept, but also a concept of nature. All periods of the cultural, political, and social history of the East are considered merely passive responses to the West, which is an witness and judge of all the actions of the Orient.

Again orientalism refers to a mode of discourse of power that is shaped by the exchange of power with political, cultural, moral, and intellectual power. Said states, "We can describe orientalism as a mechanism for dealing with the Orient by making statements about it, authoritatively adjudicating ideas about it, describing it, teaching it, colonizing it, ruling over it: in short, see it as a way for the West to control, reconstitute, and monopolize it." Because the period of great progress in the structure and content of "Oriental Studies" coincided with a period of dramatic expansion of European colonialism.

It coincided with Western imperialism and the slightest element of the Orient. Orientalists see themselves as completing the union between East and West, but mainly by further confirming the technological, political, and cultural superiority of the West. Because of the imperialist colonial expansion, Orientalists deliberately portrayed the East as silent, obscene, weak, authoritarian, backward, irrational and abnormal. This "knowledge" of the Orient not only created a false sense of cultural superiority in the West, but also legitimized the "power" of the colonialists. Orientalism is a political doctrine imposed on the East and is an integral part of imperialism and colonialism. By focusing so much attention on imperialist agents and policymakers rather than professional researchers, Said seeks to emphasize the significant shift from an academic to an instrumental attitude toward Orientalism, knowledge about the East, and communication with the East.

The orientalist has now become a spokesman for the Western culture to which he belongs, and he compresses into his work an apparent duality, of which his work (in whatever concrete form) is the symbolic expression: Western consciousness, knowledge, science control the most distant eastern territories and "orientalism itself is the expression of certain political forces and activities". For Said, a continuous arc of knowledge and power connects the European or Western statesman with the Western orientalist; this arc constitutes the outer edge of the Eastern stage. Orientalism does not describe or study the real Orient, but rather the fictional and manufactured Orient that Western cultural hegemony has created for its own benefit. It is a kind of distribution of regional political consciousness to the texts of aesthetics, economics, sociology, history and philosophy; It is not only a basic geographical division, but also a careful design of the whole interest system, which is created and maintained through academic discovery, linguistic reconstruction, psychological analysis, natural description or social description.

In essence, Orientalism is a kind of cognitive system of the Western world to know the East, a discourse form of the West about the East closely linked with Western colonialism and imperialism, and a way in which the West in a strong position dominates, reconstructs and oppresses the East in a weak position for a long time. The East is not only adjacent to Europe; it is also the most powerful, richest, and oldest colony in Europe, the source of European civilization and language, a competitor of European cultures, and one of the most profound and recurrent images of the Other in Europe. In addition, the Orient helps Europe (or the West) to define itself in terms of images, ideas, humanity, and experience in contrast to the Orient. However, these images of the Orient are not all imaginary. The Orient is an intrinsic part of the material civilization and culture of Europe.

Orientalism, as a way of discourse that expresses this component on a cultural and even ideological level, is deeply grounded in academic mechanisms, vocabulary, imagery, orthodox beliefs, and even colonial institutions and styles. Said gives various meanings to the term "Orientalism", which is a political doctrine that is imposed on the East. Orientalism expresses a relationship of power, dominance, and hegemony of the Western world over the Eastern world. Said emphasizes that the "East" depicted in various Western writings and presented by Orientalists is not a true reproduction of the East as a historical being, but rather a cultural conception and discursive practice of Westerners under the opposing modes of thinking of East and West, and a product of the West-centered projection. Said analyzed, "

At the turn of the 17th and 18th centuries, the Orient had already definitively demonstrated the long history of its languages-earlier than the genealogy of the languages of the Hebrew Bible. This discovery was first made by a group of Europeans, then passed on to other scholars, and has been preserved in the new discipline of Indo-European linguistics. With the birth of this discipline, as Foucault shows in The Order of Things, a whole relevant network of scientific research was established. Beckford, Byron, Goethe, and Hugo reconstructed the Orient in the same way in their works, giving expression to its color, light, and people through the imagery, rhythms, and themes of their works.

The true Orient at best inspires the writer's imagination, but rarely controls it. Said noted that Orientalism is itself a desire or an intention——to control, manipulate, even annex, so that it has more to do with"our"world than with the "Orient". Based on the standpoint of post-colonial critical theory, Said criticized the so-called Orientalism or Oriental Studies which came into being in the 18th century, including not only the academic tendency of the West to the East, but also the deep-rooted prejudice of the West to the East in the objective world, political and social life and literary works. To challenge the traditional Orientalism of the West.

====The Value and Limitation of Orientalism====

In Orientalism, Said examines the historical evolution of the construction and expression of oriental concepts in the West, from the early Orientalism shackled in the framework of the Christian Bible to the modern Orientalism with the evolution of religious secularization and colonial expansion, and to the current Orientalism with the development of mass media, all of which contain a kind of power. Such power divides East and West, and labels the East as the "other" with essentialist characteristics. Orientalism is a kind of domination, a helper for the West to reconstruct the East and invade the East, and Orientalism lurks the prejudice and hostility of Westerners towards Eastern culture.

In fact, the term "Orientalism" existed before Said, but it was Said who made the concept truly global and provided a unique perspective and theoretical basis for related research. Through this perspective, people began to question and reflect on the meaning of Orientalism as a discipline, and to gain a deeper understanding of the cultural conflicts between developed capitalist countries and Third World countries. Said criticizes the thinking of binary opposition, criticizes the thought of Eurocentrism that the mind of non-US is different, holds that cultural differences should be respected, different cultures should respect and learn from each other, and advocates multiculturalism to eliminate the center, which is of great practical significance. Globalization has narrowed the distance between different countries, in this process, how to treat different cultures, how to protect their own culture, has become a problem that most countries must face and urgent thinking, in this regard, Said advocated the idea of multicultural exchange is worth learning.

After Orientalism, Said himself and postcolonial theorists have explored and developed the issues of cultural colonization and discursive power in the context of globalization, which has greatly enriched and developed postcolonialism. More commendable is that, in Orientalism, Said not only exposes the Western colonization of the East, but also profoundly exposes the participation of modern Orientals in the process of Orientalization. He pointed out that the recent contemporary culture is dominated by the European and American models, and the universities in the Arab world are operating on the basis of former colonies, and the Arab world is at a cultural, intellectual, and technological disadvantage.

Arab scholars do not dare to despise any American academic publications, and Arab students are proud to study in the United States, and they aspire to learn precisely what is taught under American orientalist dogma. Said finds this situation worrisome. The Eastern consumption model is similarly bound to the American market system, where the United States selectively consumes Arab oil and cheap labor, while Arabs unthinkingly and eagerly consume all American goods, whether material or ideological. After World War II, Western capitalist countries, represented by the United States, have been expanding their culture through aid programs, educational and cultural exchanges, and mass cultural industries, and the American cultural values of freedom and democracy have been spreading around the world, while the national cultures of some developing countries and regions are in danger.

In 1977, the Western cultural communication scholar Baoibari proposed "media imperialism", which refers to the fact that the media in some less developed countries are subject to other countries' media in all aspects and do not have the same influence as them.

While we see Said's success in exposing and critiquing the hegemonic and colonial nature of Orientalism, we are forced to reflect on the question: How did Orientalism achieve such a strong position in the West and globally? Said's theory is based on an abstract cultural view, which is clearly biased and unconvincing. His theory is based on an abstract cultural view, with obvious biases and limitations. It is true that the prosperity of Orientalism is closely related to the economic, political and military strength of the West, but it is more closely related to the progress of Western science and technology.

It is precisely because of the progress of Western science and technology that the economic, political and military development of Western countries has been promoted in an all-round way. Although Orientalism is constructed according to Western cultural thinking, we should clearly understand two problems: First, Westerners did not construct Orientalism according to Western traditional cultural thinking once and for all, and in the process they also constantly transcended and criticized their own traditional culture.

If criticism means a kind of degradation and destruction of the object of criticism, then, according to this way of thinking, Westerners have also degraded and destroyed their own traditional culture (even including the degradation and denigration of their traditional society) many times in different periods. Because, it is in the process of constantly criticizing itself that Western culture progresses and develops. Second, Western culture, especially modern Western science, has unparalleled superiority over other cultures. Although we can not deny the spiritual value of Eastern culture, but from the perspective of historical development, we have to admit that Western culture is more conducive to the development of modern science and the construction of civilized society.

Although modern Western scientific thinking has revealed certain limitations, it still has a strong scientific nature, both from the historical and practical point of view. In order to develop, the backward countries must take the initiative to learn Western culture and combine it with their own reality. If we insist on holding on to our cultural self, we will only end up being colonized.

Western civilization and Western hegemony are somewhat related, but there is also a clear difference. Without Western civilization, it would be difficult for the West to establish lasting world hegemony; but Western hegemony, which gradually departs from the path of human civilization, will sooner or later be negated by Western civilization. The emergence of Marxism is a clear example of this. Faced with Western hegemony, the weak East cannot simply stay or be satisfied with the revelation of hegemony, but must see through the hidden essence of this hegemony, and through the stripping of hegemony and civilization and the learning and use of civilization to strengthen itself, in order to fundamentally get rid of Western hegemony and build a strong country.

In the study of Western civilization, it is not enough to master technology and civilization, but also to master and build social civilization. In social civilization, institutional civilization is crucial. Only the establishment of advanced institutions is a lasting guarantee for the development of the state and society. In this regard, Marx's theory of social development is of immense importance. Although Orientalism also deals with Marx's theory of social development and gives him a possible positive assessment, unfortunately Said has always recognized and evaluated Marx's theory of social development in the framework of his Orientalism.

Said is well aware that in order to resist Orientalism, Orientals themselves must build their own discourse system and seize the right to speak. He is also well aware that Orientals cannot construct their own discourse system with the traditional cultural self, and that the cultural self needs to be pluralistic and mixed. But in the face of the multiple separations of the self in contemporary social development (i.e., the fragmentation of the subject emphasized by postmodernists), how can people build a unified and effective cultural self? What should be the value coordinates for the construction of the cultural self? In this regard, the comments of British scholar George Laren are instructive.

He says: "All of these important changes occurred in the late twentieth century, and their rapid pace and global impact are thought to have had a marked effect on the dissolution of individual identity. While I acknowledge the importance of all these changes, I question whether they should be held fully responsible for a subject whose center has been completely dissolved. I acknowledge that the faster the pace of change in relationships, the more difficult it is for the subject to understand what is happening, to see the connections between the past and the present, and therefore to form a unified view of himself and determine how to act.

Yet there is still a great distance to jump from this point to the complete fragmentation of the subject. The so-called dissolution of the center of the subject corresponds to the triumph of the presumed objecthood, to the triumph of the presumed power of the unconscious structure, which completely destroys the individual's sense of wholeness", "Third World countries should also recognize these problems of identity from a different perspective, because in a world increasingly divided into three power blocs, they are excluded, for whom the road ahead is not only fraught with hardship and uncertainty, but also with the temptations of neo-historicism and essentialism." Effective resistance to Orientalism requires not only cultural awareness and effort, but also precise social discernment and strong national power. The latter is what Said's theory lacks.(杨生平.后殖民主义话语下中国问题研究评析[J]中国特艳社会主义研究, 2013, (2))

====The Influence of Postcolonial Theory on Translation====
Out of Tradition, Toward Diversity. Although the postcolonial theory proposed by Said was directed at literature and literary texts, its theoretical formulation did contribute to the later development of translation. The theory of colonial criticism can be mapped to translation as well, dealing a fatal blow to traditional translation and shedding new light on translation studies.

First, "Orientalism" and "cultural empire" point out the essence of the dichotomy between Chinese and Western, and the dichotomy between subject and object. In the traditional translation theory, the original work and the translation are dichotomous, the original work is supreme, and the translation must depend on the original work and strive for fidelity. This concept of "original work and copy" has been implicitly transformed into people's unconsciousness, that is, the colonizer and its language and culture are the "original work" in the dominant position, while the colonized and its language and culture are the "copy" in the subordinate position.

The colonized and their language and culture are 'copies' and subordinate. The "original" image of the colonizer is personified as Eurocentrism and Orientalism, while the "copy" image of the colonized is personified as marginality and otherness. Said's post-colonial theory paves the way for people to move beyond the traditional faithful reciprocity and dissolve the dichotomy.

Secondly, the inequality of rights hidden under the impurity of language and text, and the non-self-sufficiency of the text point to the great role of factors outside the text and the non-essential nature of the text, which require people to go beyond the traditional language level of translation to include the external factors of translation, such as social, economic, political, and consciousness, into the study of translation. Translation is no longer a neutral act, far away from political and ideological struggles and conflicts of interest.

Instead, it becomes a place of such conflict, where the target language has to meet the target language face-to-face, fighting it out over the irreducible differences between them, where authority is invoked and challenged, ambiguity is dispelled or ambiguity is created, until new words or meanings appear in the target language. (Liu He, 36) Translation is actually the result of two cultures colliding, clashing and negotiating with each other, behind which lies the inequality of rights and the confrontation between mainstream and non-mainstream consciousness. Undoubtedly, this is another breakthrough to the traditional theory of fidelity.

Thirdly, Said's emphasis on textual reading and textual criticism, highlighting the importance of the critic, also sheds light on the subjectivity of the translator in translation. In the traditional view of faithfulness and equivalence, the translator is always invisible, the success of the translation is due to the original author, and the failure of the translation is the translator's dereliction of duty, because faithfulness and equivalence is the translator's bounden duty, and the correspondence between the original and the translation seems to be a matter of course, as if the translator had never existed. The introduction of postcolonial theory has given the translator a legitimate status as well, and the subjectivity of the translator is no longer obscured.

====Conclusion====
Postcolonial theory subverts the traditional theory of faithful equivalence in translation, breaks the rigid binary opposition pattern formed for a long time, and requires translation not only to focus on linguistic equivalence, but also to examine the roles played by society, economy, politic s and consciousness in translation, to examine the subjectivity of translators, and to pay attention to ideology and power in translation. So as to move towards pluralism. Translation is no longer transparent and no longer pure and innocent, I believe that taking this into account, translation studies will have a new perspective. In fact, postcolonial translation theory, feminist translation studies, and deconstructive translation studies have seen this point will be flourishing.

===References===
[1]王宁,薛晓源.全球化与后殖民批评[M].中央编译出版社, 1998.

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[3](英)齐亚乌丁.萨达尔.东方主义[M]马雪峰等,译.吉林人民出版社,2005.[4](美)爱德华.W.萨义德东方学[M].王字根,译.三联书店,1999.

[4]王岳川.后殖民主义与新历史主义文论[M].山东教育出版社, 1999.[6](美)爱德华.W.萨义德知识分子论[M].单德兴,译.三联书店,2002. [7]张京媛.后殖民理论与文化批评[M].北京大学出版社, 1999.

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== A Comparative Study of Chinese Versions of ''Uncle Tom’s Cabin'': From the Perspective of Hermeneutics 管钦清 Guan Qinqing MTI 英语笔译==

<center>管钦清，202070080586.</center>

===Abstract===

Hermeneutics is a discipline that studies understanding and interpretation, and its development is inseparable from translation. Both literary translation and non-literary translation are inseparable from the understanding and interpretation of the original text. The nature of translation determines that the relationship between hermeneutic theory and translation studies is extremely close. This article is guided by Gadamer's hermeneutics. Based on the core concepts of historical understanding, prejudice, and fusion of horizons, this article will discuss how these related factors, such as historical ideology, translator's attitude, language fusion, cultural filtering, and translator's subjectivity, work and embody in the Chinese versions of Uncle Tom's cabin. This article first explains Gadamer's hermeneutics.

Then the author and translator of ''Uncle Tom’s Cabin'' are introduced. Under the guidance of the above theory, the different translation strategies adopted by different Chinese versions and their reasons are analyzed from different perspectives. Through the above analysis, I draw some inspiration from it: the existence of multiple translation versions and the retranslation of literary works are reasonable. Translation works from different historical contexts can reflect the spirit of a particular era. And hermeneutics can provide reasonable explanations for some translation phenomena that are influenced and determined by the context of social culture and history, and it is very suitable for studying translation works that appeared in different periods.

===Key words===

Hermeneutics; ''Uncle Tom’s Cabin''; historicity of understanding; fusion of horizons; effective history

===题目===

解释学视角下 ''Uncle Tom’s Cabin'' 译本的对比研究

===摘要===

解释学是一门研究理解和解释的学科，其发展与翻译密不可分。无论是文学翻译还是非文学翻译，都离不开原文的理解和解释，翻译的这种性质决定了解释学理论与翻译研究之间的关系是极其密切的。本文主要是从伽达默尔的解释学角度出发，根据理解的历史性、偏见和视域融合这几个核心概念，论述历史意识形态、译者态度、语言融合、文化过滤以及译者主体性等相关因素在斯托夫人的''Uncle Tom’s Cabin''中译本中的体现及作用。本文首先对伽达默尔的解释学进行了阐述。

笔者随后介绍了''Uncle Tom’s Cabin''的原文作者以及译者，并在以上理论基础的指导下，从不同的角度对译本所采取的不同的翻译策略及其原因进行了分析。笔者从中得出启示：多个译本同时存在以及文学名著重译现象的存在是合理的。产生于不同历史环境的译作，能够反映特定的时代精神。而解释学能为一些由社会文化历史语境影响和决定的翻译现象提供合理的解释，并且十分适用于研究不同时期出现的译作。

===关键词===

解释学；''Uncle Tom’s Cabin''；理解的历史性；视域融合；效果历史

===Introduction===

''Uncle Tom’s Cabin'' is a novel against slavery published by American writer Harriet Beecher Stowe in 1852. The novel's views on African-Americans and American slavery have had far-reaching influences, and to some extent intensified local conflicts that led to the American Civil War. The novel was the best-selling novel of the 19th century (and the second best-selling book, second only to the best-selling book, the Bible), and was considered a major reason for the rise of abolitionism in the 1850s.(Zhu Jianping 2006, 71)

In the first year of its publication, it sold 300,000 copies in the United States. The impact of ''Uncle Tom’s Cabin'' on American society was so great that during the early days of the Civil War, when Lincoln met Mrs. Stowe, he said, "You are the little woman who caused a great war."（Zhang Qiqun 2002, 77）

The influence of ''Uncle Tom’s Cabin'' on the Chinese translation industry is self-evident. As the first American novel was translated into Chinese, this novel first appeared in China in the form of classical Chinese in 1901. Its name was 《黑奴吁天录》 and translated by translators Lin Shu and Wei Yi. After the publication of《黑奴吁天录》, it caused a strong response from readers and caused a certain impact on the consciousness of Chinese readers.(Zhu Jianping 2006, 72)

The second version of Uncle Tom’s Cabin in China was translated by Mr. Huang Jizhong, entitled 《汤姆大伯的小屋》 and published in 1982. A major feature of Huang Jizhong's ''Uncle Tom's Cabin'' was its fidelity to the original text. The translation was very popular once it was launched. 59,000 copies were printed in the first edition, and another 30,000 copies were soon printed, all sold out. (Zhu Jianping 2006, 72)

These two translation works had different production time and different translation methods, but they both enduring have many readers. Why can a foreign novel be retranslated many times in China, and all kinds of completely different translation works can enjoy their respective reputations, and have been sought after by readers of different times? Why these two very different translation methods so successful? The above issues aroused my attention.(Zhu Jianping 2006, 70)

Hermeneutics is a philosophical theory that explains and understands text. For the first time in the 20th century, translation theorist George Steiner put translation into hermeneutics and pointed out that language is constantly changing. With the continuous development of hermeneutics, the German philosopher Gadamer established a systematic philosophical hermeneutics and put forward the three principles of "history of understanding", "fusion of horizons", and "history of effects" in his works.(Zhu Jianping 2006, 73)

These three principles can be used to explain many translation phenomena and translation theories in the history of Chinese and foreign translation, and have high reference value. In view of this, the author decided to use Gadamer's hermeneutics as a theoretical guide. Focusing on the analysis of the two versions of ''Uncle Tom's Cabin'', I will research and discuss the issues raised above, and draw inspiration from them to provide a way for literary translation.(Hong Handing 2010, 59)

===1.Literature Review===

This chapter will give a brief introduction to hermeneutics from three aspects: the development of hermeneutics, Gadamer's Philosophical Hermeneutics, and Hermeneutics'
Guide to Translation Studies.（Zheng Liping & Yi Xinqi 2015, 101）

====1.1. Development of Hermeneutics====

Hermeneutics has a profound historical origin and is an ancient and well-established science. Traditional hermeneutics is not a specific philosophical school, but a
philosophical theory of meaning, understanding, and interpretation. Its history can be traced back to ancient Greece. The term Hemeneutics is the name of Hemes, a
messenger of the Greek gods. He accepted the will of Zeus and explained it to human beings, and also passed on the human claims to Zeus and the gods. The core of
hermeneutics is the "interpretation" of problem. The academic community generally believes that hermeneutics can be divided into three stages: classical hermeneutics,
modern hermeneutics and philosophical hermeneutics.（Zheng Liping & Yi Xinqi 2015, 104）

The core of classical hermeneutics is theological hermeneutics, which mainly involves the translation and understanding of the Bible. As a translator, the interpreter must explain the ambiguous and vague words that appear in the Bible. Therefore, classical hermeneutics is mainly a technique to convert hidden divinity into a language understandable to ordinary people, which mainly serves the spread of religion and promotes the promotion of the Bible and its teachings. (Zhu Jianping 2006, 80)

With the continuous secularization of religious classics, hermeneutics has evolved from a single interpretation of the Bible into an interpretation of classic literary works. After the introduction of literary research, it gradually became a research method that pursued objectivity and tried to get rid of subjective will. Both F. Schleier-macher and W. Dilthey were deeply influenced by this methodological consciousness, and continuously promoted the development of hermeneutics, making hermeneutics a subject of interpretive methods.（Liu Xiaohui 2010, 126)

Modern hermeneutics began at the end of the 19th century, and its representative was Dilthey. Dilthey put forward the hermeneutics of "historical rational critique", concerned about how the hermeneutics in a specific historical context can objectively understand other historical performances. Hermeneutics is no longer considered as an inquiry into the author's psychological intentions, but rather as an interpretation of the world of existence shown in the text.（Zhang Qiqun 2002, 77）

Philosophical hermeneutics, represented by German philosophers Heidegger and Gadamer, is a fundamental change in hermeneutics. They changed the ontology of philosophical hermeneutics, so they were called philosophical hermeneutics. “Unlike previous practical philosophy, this type of hermeneutics, with a dual task of theory and practice, lies in restoring Aristotle's concept of practical wisdom”.And this article uses Gadamer's philosophical hermeneutics as a theoretical guide to analyze the translation.(Hong Handing 2010, 59)

====1.2. Gadamer's Philosophical Hermeneutics====

Gadamer always believed that the term "Hermeneutics" came from Hermes "Hermes", one of the twelve main gods of ancient Greece, so he thought that the interpretation must include the acceptance and performance of the recipient, that is, understanding and explaining. On the basis of inheriting Heidegger's thought, Gadamer deepened his thought of understanding. He further developed hermeneutics into philosophical hermeneutics, and pushed hermeneutics to prosperity. Gadamer opposed the hermeneutics that appeared before him in an objective position. He believed that understanding is not an act of reproduction, but be an act of creation. He believed that the author's "intent" does not exist, and the search for the author's "intent" is also futile.（Chen Hongwei 2004, 25）

As mentioned earlier, Gadamer's hermeneutics has three main principles: historicity of understanding, fusion of horizons, and history of effects. From the "historicity of understanding", Gadamer believed that understanding is historical, and the history of understanding constitutes the bias of understanding, which determines the creativity and generation of understanding. （Liu Xiaohui 2010, 127)

Gadamer believed that the historicity of understanding will inevitably lead to prejudice, but the existence of such prejudice is reasonable. The second is the principle of horizon fusion. Gadamer believed that understanding is the way of existence of history, so both the subject and the object of understanding are the existence of history, and both have their own horizons. In the process of understanding, the translator should be as close as possible to the original horizon of the original author to achieve a fusion of horizons.（Liu Xiaohui 2010, 127)

The last principle is effect history. The effect history principle emphasizes understanding the work from the effect history of the work, which closely links history with the present and fully affirms the significance of ancient texts to contemporary society. Understanding Gadamer's history of effects helps us understand the need to retranslate a classic. These three principles of Gadamer provided an important theoretical basis for us to understand and explain some long-running issues in translation theory and translation practice.（Li Lei 2008, 122）

====1.3. Hermeneutics' Guide to Translation Studies====

As mentioned earlier, literary translation and hermeneutical theory are inseparable. Essentially, literary translation is an art of understanding and expressing meaning. It is a process of re-creation through interpretation. At present, hermeneutics is recognized as a valid theory for translation studies. Translation studies based on hermeneutics have broken the traditional inherent understanding of traditional translation theory on some issues, and raised questions and challenges to traditional translation theory. Among them, the guidance of hermeneutics on translation studies is mainly reflected in the following aspects.(Zou Guangsheng 2001，2)

First: the historical nature of understanding explained the misreading phenomenon. The historical nature of understanding means that the specific historical environment, historical status, and historical conditions of the translator are different from the object of understanding. Readers always have historical prejudice in the process of understanding the original text, because they cannot transcend historical space and time to objectively understand the original text. （Liu Xiaohui 2010, 125)

Hermeneutics' re-understanding and definition of this prejudice also provides a philosophical basis for the translator's subjectivity and the rationality of creative treason in the field of translation studies. Gadamer believed that there is no so-called normative interpretation of a text. And this prejudice is a positive factor formed in history and tradition. Scholars should treat this existence correctly and should not regard it as a part that should be eliminated.（Zhang Qiqun 2002, 77）

Second: The principle of fusion of horizons explains the phenomenon of cultural filtering. The principle of horizon fusion theoretically confirms the historical root of cultural filtering phenomenon in translation and the inevitable existence of cultural filtering phenomenon. Although the translator should strive to approach the original vision of the original author and understand the author's original intention, in fact, the translator always inevitably brings the world he is familiar with into the strange world of the original text.（Chen Hongwei 2004, 26）

Third：The principle of effective history explains the multiple translation versions of famous works. Gadamer believed that the text is open and its meaning is never endless. The text goes beyond the historical era in which it was created. This provides the possibility for people of different ages to understand the same text differently. Human beings are constantly developing. In the process of development, they constantly surpass themselves, renew their history, and rethink themselves and their culture. This provides a reasonable explanation for the phenomenon of retranslation of famous works.（Li Lei 2008, 122）

===2.A Brief Introduction of the Original Author and Two Translators===

This chapter will give a brief introduction to the original author and two translators to strengthen your understanding of the background of the original text and the two translation versions.(Liu Xiaohui 2010, 121)

====2.1. Harriet Beecher Stowe====

Harriet Beecher Stowe is an American writer. She was born on June 14, 1811 in a well-known pastor family in North America, and died in 1896. The American Civil War was fought in the 1860s. But since the 1920s, the issue of abolition of slaves has become a central issue in American progressive opinion. At that time, many famous American writers were on the side of abolishing slaves, calling for the liberation of slaves. Mrs. Stowe was one of the most outstanding among these slave writers.(Liu Xiaohui 2010, 124)

Mrs. Stowe has been influenced by theology since she was a child, and she has spent her entire life in a religious atmosphere. When Mrs. Stowe was fourteen, their entire family has moved to Boston and has moved to Cincinnati a few years later. At the time, the outskirts of Cincinnati were dotted with large serf farms. It was one of the centers of the abolitionist movement in North America then, and heated speeches against slavery were often heard in urban areas. （Chen Hongwei 2004, 30）

Mrs. Stowe had fugitive slaves in her home, which gave her the opportunity to hear the tragic experience of fugitive slaves. After that, Mrs. Stowe got another chance to visit several plantations in Maysville, Kentucky with her friends, and witnessed the tragic situation of slaves. Those plantations were the prototype of the Shelby plantation in ''Uncle Tom's Cabin''. This novel extensively describes the brutal oppression and exploitation of slaves by slave owners throughout the southern United States, and portrays the cruelty of slaves in various forms. （Chen Hongwei 2004, 28）

The novel also describes different types of slave images. Once Uncle Tom's cabin came out, it attracted great attention and response at home and abroad. When the former President of the United States Lincoln met Mrs. Stowe, he jokingly called her “a little woman who brought a war". This joke also fully reflects the huge influence of Uncle Tom's cabin.(Zou Guangsheng 2001，2)

====2.2. Lin Shu====

Lin Shu, a famous writer and translator in modern China, has made outstanding contributions to the translation of Chinese literature. Lin Shu had a profound and solid knowledge of ancient writing. But he did not understand foreign languages, and his translations were all done in cooperation with others. In cooperation with others, Lin Shu has translated 246 works involving 107 writers in 11 countries, and made indelible contributions to the introduction of Western literature. ''Uncle Tom's Cabin'' was Lin Shu's second translation work, and it was also a popular work translated at the peak of his translation career. This translation work can reflect Lin Shu's translation technique and his characteristics.（Zheng Liping & Yi Xinqi 2015, 102）

At that time, China was facing aggression by the Allied Forces of the Eight Kingdoms, and the Qing government signed the Peace Protocol of 1901. In this context, Lin Shu's enthusiasm for anti-imperialist and national salvation was stirred. He wanted to translate some works that can open up people's wisdom and inspire them. So Lin Shu and Wei Yi co-translated Mrs. Stowe's ''Uncle Tom's Cabin''. Both of them had a strong sense of political mission when they translated this work. After the publication of 《黑奴吁天录》, it caused a great response among the readers at that time. （Chen Hongwei 2004, 33）

Translator Lin Shu’s anti-imperialist thoughts in his translation work resonate emotionally with readers, directly stimulating readers’ anti-imperialist consciousness. In the treatment of the original works, Lin Shu made conscious cuts. Most of the unfaithful parts of his translations have adopted translation strategies of amplification and omission. From the perspective of traditional linguistic translation theories, Lin Shu may not be a successful translator. （Zheng Liping & Yi Xinqi 2015, 99）

But from the perspective of hermeneutics and culture, the existence of Lin Shu's translation method is reasonable.《黑奴吁天录》was Lin Shu's representative translation, which can fully reflect Lin Shu's translation style. Far from Lin Shu's translation style was Huang Jizhong's Unc《汤姆大伯的小屋》，and I will elaborate on the translator Huang Jizhong below.(Liu Xiaohui 2010, 122)

====2.3. Huang Jizhong====

Huang Jizhong was born on September 28, 1923 in a literary family in Ji'an, Jiangxi. He lost his father in his early years, and he followed his grandfather studying in Shanghai since childhood. He is good at Chinese and English and loves literary translation. In addition to teaching related courses, he has devoted himself to the translation of famous books for many years. As early as 1956, Huang Jizhong accepted the invitation of Shanghai Literature and Art Publishing House to translate ''Uncle Tom's Cabin''. （Zheng Liping & Yi Xinqi 2015, 86）

His original plan was to complete the translation work in two years, but due to external shocks, it could not be published as scheduled. Later, this novel was retranslated in 1982 and published by Shanghai Translation Publishing House. Once this edition of Uncle Tom's Cabin was published, it was warmly welcomed by readers. A major feature of Huang Jizhong's《汤姆大伯的小屋》 was its faithfulness to the original text, and another feature was the use of translation method of foreignization. The translation style of ''Uncle Tom's Cabin'' in Huang Jizhong's version was very different from Lin Shu's version, which was of great research value. Therefore, I chose the translated versions of Huang Jizhong and Lin Shu for comparative research.(Zhu Jianping 2006, 71)

===3. A Comparison of Two Chinese Versions from Gadamer's Hermeneutics===

The professor of Poetics and Comparative Literature Gideon Toury once said that translation is inevitably involved at least two languages and two cultural traditions (Toury, 2001:56). Professor Chen Hongwei of China also said that translation involves not only language conversion, but also cultural translation. Therefore, in the following chapters, the two translation works will be analyzed from a cultural and linguistic perspective.（Chen Hongwei 2004, 24）

====3.1. Comparative Analysis from A Linguistic Perspective====

The two translators use different languages because they are in different eras. Lin Shu used classical Chinese, while Huang Jizhong used vernacular Chinese, so they must have many differences in translation. Next, under the guidance of hermeneutics, we will analyze the differences between the two translation works from a linguistic perspective in three aspects.(Zhu Jianping 2006, 74)

=====3.1.1. Contrastive Discourse Analysis=====

Since the two translators come from different historical times, the translation methods adopted by the two translators are also different. In terms of translation methods, Lin Shu adopted intercompilation while Huang Jizhong adopted complete translation. Examples are as follows:（Zheng Liping & Yi Xinqi 2015, 103）

1.“Here the door opened, and a small quadroon boy, between four and five years of age, entered the room. There was something in his appearance remarkably beautiful and engaging. His black hair, fine as floss silk, hung in glossy curls about his round, dimpled face, while a pair of large dark eyes, full of fire and softness, looked out from beneath the rich, long lashes, as he peered curiously into the apartment. A gay robe of scarlet and yellow plaid, carefully made and neatly fitted, set off to advantage the dark and rich style of his beauty; and a certain comic air of assurance, blended with bashfulness, showed that he had been not unused to being petted and noticed by his master.”(Stowe 2011, 3)

林译：语至此，门辟，陡入一稚子，约四五岁，貌绝慧黠，雏发未燥，笑处辄动微涡，两目精光耿然。见海留，意殊骇。海留见其服饰之善，心知此奴必为主人主妇所厚昵者。(Lin Shu & Wei Yi 1981, 4)

黄译：正在这当儿，房门开了。一个四、五岁左右的第二代混血男孩走了进来。这孩子相貌长得分外清秀，特别逗人喜爱。圆圆的脸蛋上有一对酒窝，头上覆盖着一圈圈光滑、鬈曲、细如绢丝的黑头发；一双又大又黑、柔和而炯炯有光的眼睛，从两道浓浓的长睫毛下面好奇地向屋内张望着。（Huang Jizhong 1993, 3）

他身穿一件黄格子花呢的罩衫；手工精制，剪裁合身，越发衬托出这孩子黝黑、浓郁的俊秀劲儿；那种悠然自得、滑稽有趣而又略带羞涩的神态，表明他惯常得到东家的青睐和宠爱。（Huang Jizhong 1993, 3）

This paragraph comes from the first chapter of ''Uncle Tom’s Cabin'', where the original book vividly describes the cute image of the son of the slave Eliza who owned by Shelby. Comparing the two translations, Lin Shu's translation is in classical Chinese, and in his character description, Lin Shu used a compilation method，omitting many details. However, Huang Jizhong's translation is in vernacular form, and every detail of the original text has been translated in detail by Huang Jizhong.（Zheng Liping & Yi Xinqi 2015, 75）

The original text of this paragraph consists of 122 words. Lin Shu's translation is only 62 words, while Huang Jizhong's translation is as many as 183 words. Before the New Culture Movement in the late Qing Dynasty, vernacular Chinese were not welcomed by literati and intellectuals, let alone let them write or translate in vernacular Chinese. The specific society in which Lin Shu lived formed his inherent horizon, which also determined his choice to translate in classical Chinese. In the era of Huang Jizhong, vernacular Chinese have been popular throughout the country, and have become popular in all classes. Therefore, Huang Jizhong must also translate in vernacular texts. (Xie Tianzhen 2000, 82)

According to hermeneutics, translating a work is a process in which the translator brings his own specific horizon into the historical horizon of the text. It is not a process of letting the interpreter abandon his own horizon, nor is it a horizon replacement. In this example, two translators both are in their own specific field of horizon and try to merge with the field of horizon of the original author, resulting in different translated texts. (Xie Tianzhen 2000, 64)

Gadamer's view of the fusion of the two horizons, to a certain extent, shows the essence of translation, especially literary translation. "Fusion of Horizons " overcomes the time gap and historical gap between the text and the interpreter, and the infinite process of understanding and discovery of text meaning is also achieved through " Fusion of Horizons ". (Xie Tianzhen 2000, 204)

=====3.1.2. Contrastive Study of Lexicon=====

Literary translation is an aesthetic re-creation process that is completed through interpretation, that is, the process of including the translator's acceptance and release of information. Lin Shu was proficient in Chinese, and he regarded translation as a creative process. Therefore, in the process of releasing the information, he incorporated his own opinions and adopted the translation strategies of amplification and revision. However, Huang Jizhong's horizon is different from Lin Shu's, so his method of receiving and releasing information was also different. For examples:(Zhu Jianping 2006, 72)

2.“I’m sorry to say that I am,” said Mr. Shelby. “I’ve agreed to sell Tom.” (Stowe 2011, 44)

林译：解而培忸怩久之，曰：“吾已署券卖汤姆矣！” (Lin Shu & Wei Yi 1981, 14)

黄译：“很抱歉，”谢尔贝先生答道，“我已经答应把汤姆卖给他了。”（Huang Jizhong 1993, 30）

This example is from Chapter 5 of the original text. In this case, Lin Shu added the word "忸怩久之", showing Shelby's entangled heart and the fear of her wife's blame. Looking back at the original text, there is no word in the original text that can express the meaning of "忸怩". However, Huang Jizhong was faithful to the original text here, and didn’t add or subtract words from the original text. In Gadamer's hermeneutic theory, there is the concept of "pre-understanding". (Zhu Jianping 2006, 81)

Pre-understanding refers to the fact that people are influenced by the specific historical environment, historical conditions, historical status, etc. they are in when they understand texts or recognize things. People always carry certain subjective consciousness elements such as emotion, knowledge, and will when they observe and recognize external things. The word "忸怩" added by Lin Shu here embodies the concept of "pre-understanding"，and shows that Lin Shu brought his emotions into his translation work.It's“Rather, we stand always within tradition, and this is no objectifying process, ie we do not conceive of what tradition says as something other, something alien. (Xie Tianzhen 2000, 53)

It is always part of us, a model or exemplar, a recognition of ourselves which our later historical judgment would hardly see as a kind of knowledge, but as the simplest preservation of tradition.” Gadamer believes that every interpretation is based on a pre-existing basis. In order to understand something, we must first have it. We cannot understand something that is not part of our overall world. Our understanding of things is based on our own existing knowledge system. That is, we rely on our existing knowledge and experience to understand and explain phenomena and things. Therefore, translators must have their own "pre-understanding" in the process of understanding and translating the source text.(Gadamer H 1999, 250)

3. But real gentlemen, such as I hopes you’ll be, never let fall no words that isn’t respectful to their parents. (Stowe 2011, 132)

林译:盖极望吾小主为一代伟人,万勿肆口出言,以逢二亲之怒。(Lin Shu & Wei Yi 1981, 45)

黄译:我希望你将来做个正人君子,而一个正人君子是决不会说一句不尊敬父母的话的。（Huang Jizhong 1993, 94）

When Uncle Tom said goodbye to his little master George, he expressed his expectations for the little master ---- be a real gentleman. Lin Shu translated this as "一代伟人", thereby expressing his strong desire to change the status quo. Huang Jizhong translated it as "正人君子". "正人君子" used to refer to people with good conduct. It was the ultimate goal of ancient China and had a profound influence in Chinese history. (Lin Yupeng 2001, 34)

Lin Yupeng, a translator born after the two translators, translated this as "真正的绅士". It can be seen from this that translators in different eras are very different in the translation of the same word due to the influence of the era at that time. In addition, there are some examples in the text, such as "married" and "my wife" were translated by two translators as "出阁", "结婚" and "吾妻", "内人" respectively. (Lin Yupeng 2001, 35)

These are the two concepts of hermeneutics---"effective history" and "pre-understanding". The so-called effect history means that history produces effects by restricting our historical understanding. Here, the translation of the same text by the two translators is consistent with their own social and historical environment. The social environment and social development of the era in which the two translators lived both affected and restricted the two translators' understanding of the original text.(Hebding & Glick 1992, 36)

During the translation process, the translator will let his pre-understanding and experience come into play, thus forming different understanding and expression of the same text. Because of this, there will be different versions of the same literary works in the same era, and different versions of the same literary works will appear in different times. Therefore, the co-existence of the two versions of Uncle Tom's cabin in completely different styles is reasonable from the point of view of Gadamer's hermeneutics. Similarly, the retranslation of other literary texts and the existence of multiple versions of translation works are also reasonable.(Zhu Jianping 2006, 70)--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:01, 18 December 2020 (UTC)Li Lili

=====3.1.3. Contrastive Study of Syntax=====

4.“But why, of all others, choose these?” said Mrs. Shelby. “Why sell them, of all on the place, if you must sell at all.” (Stowe 2011, 44)

林译：爱密柳曰：“君既欲卖，胡不再谋，而必卖此二人？尔知汤姆为极忠挚义之人,小海雷又意里赛独子，尔何忍心鬻此二人？纵为势所迫，亦何必属之此伧？” (Lin Shu &Wei Yi 1981, 14)

黄译：“可是为什么偏偏要挑这两个呢？”谢尔贝太太问道：“即使非买不可，在园上这么些黑人，为什么一定要卖他们呢？” （Huang Jizhong 1993, 30）

In this example, Lin Shu added “尔知汤姆为极忠挚义之人，小海雷又意里赛独子，尔何忍心鬻此二人？纵为势所迫，亦何必属之此伧？” to express the anger of Shelby's wife and her extreme disapproval of Shelby's behavior. On the whole, Lin Shu adopted the strategy of free translation here, while Huang Jizhong's translation was quite consistent with the original text, using the strategy of literal translation.(Zhu Jianping 2006, 73)

According to Gadamer's hermeneutics, as special readers, translators selectively accept textual information due to historical factors of their own understanding ，and incorporate their own aesthetic concepts into their translation works. Therefore, their translation methods will also be different. The interpretation of artistic works is closely related to the translator's understanding and expression of the source text in the translation process. “Translation is a dynamic process from understanding to expression, and the master of this process is the translator.”Translators cross the barriers of different languages and cultures and build a bridge between the source language and the target text.(Hebding & Glick 1992, 40)

However, as Gadamer emphasizes, the text is open to all ages and enters into the field of meaning of the understander, so the translator's interpretation will inevitably conflict with the objective existence. To this end, translators must play an active and subjective role and adopt different strategies for selection and adaptation. Here, Lin Shu integrated his own aesthetic concepts into his translation work and exerted his own subjectivity, thus forming a different translation version from Huang Jizhong. This also further reveals that the interpretation of text in the translation process from the perspective of hermeneutics can reveal the process and mechanism of translator's understanding of text in translation activities. ( Liu Xiaohui 2010, 125 )

5. …and the arrangements of the house, and the general air of the housekeeping, indicated easy, and even opulent circumstances. (Stowe 2011, 2)

林纾：其一人文秀，家亦少康，名解而培。(Lin Shu & Wei Yi 1981, 3)

黄继忠：跟他一起谈话的那位谢尔贝先生倒是个绅士模样的人；屋子里的陈设和气派都说明此人家道小康，甚至可以说得上颇为富裕。（Huang Jizhong 1993, 1）

This example comes from the first chapter of the novel. At the beginning of the article, the author introduces the characters of the novel. Comparing the translations of the two translators, we can see that Lin Shu's translation should be more concise and refined. The original author's description of the environment has been deleted in Lin Shu's translation. It may be that the translator believed that this was not important for the development of the novel.(Hebding & Glick 1992, 33)

This long sentence of the original text was simplified by Lin Shu to four words "家亦少康", while the translation version of Huang Jizhong almost matched the original content. In the translation of this sentence, the translation methods adopted by the two translators are also completely different.(Liu Xiaohui 2010, 125)

In the field of translation, people often liken translators to shackled dancers. This metaphor vividly describes that while the translator is restricted by the original author and the original text during the translation process, he must use his subjective initiative to reshape the work. Traditional translation theory values the author and the original text, treats the original as authority, and treats "faithfulness" as the highest standard of translation. Hermeneutics redefines the "prejudice" caused by the historicity of understanding, and provides an effective basis for the translator's subjectivity and the rationality of creative treason in the field of translation studies.(Hebding & Glick 1992, 32)

In the above two examples, the two translators, while being influenced by the historical society in which they are located, also gave full play to their subjectivity, especially Lin Shu. This also tells us that the translator's subjectivity plays an important role in literary translation.(Zhu Jianping 2006, 69)

====3.2. Comparative Analysis from A Cultural Perspective====

British anthropologist Taylor believes that culture is "a complex whole including knowledge, beliefs, arts, morals, laws, customs, and other abilities and habits learned by people as members of society". Language is the carrier of culture. A text is generated from a specific cultural context, and it must also include the characteristics of the culture. When translators translate one text into another language，they must bring the characteristics of their own culture when reading and interpreting the source text because the translators' language and culture are different from the original author's culture.(Hebding & Glick 1992, 37)

=====3.2.1. Analysis from A Religious Perspective=====

A major feature of Uncle Tom’s Cabin is that it contains a lot of religious elements. In translating these religious contents, the two translators took radically different approaches. That is, Lin Shu's selective translation of religious content, most of which is carried over or not translated directly. However, Huang Jizhong conveyed the Western religious intentions to his readers at that time. For example:(Zou Guangsheng 2001，1)

6. “…, but I didn’t think any Christian legislature would pass it！” (Stowe 2011, 95)

林纾：吾思文明之国，法当不如此。 (Lin Shu & Wei Yi 1981, 34)

黄继忠：但是我相信任何一个基督教国家的立法机关都不会通过这种法令的。（Huang Jizhong 1993, 72）

In the above example, "Christian" is an exact word for Christ. In the translations of the two translators, Lin Shu chose to omit it, while Huang Jizhong chose the method of literal translation. This was not only related to the era in which the two lived, but the play of the two translators ’subjectivity also played a great role. In the era which Lin Shu was, although Christianity had begun to spread on the land of China, the public acceptance rate was still low. (Zou Guangsheng 2001，4)

Therefore, Lin Shu omitted the relevant words or used some words with Chinese culture to replace them. By the time Huang Jizhong was in, people's acceptance of these words had greatly increased. Therefore, it is appropriate to choose the method of literal translation.(Zou Guangsheng 2001，4)

This difference stems from the historical environment and historical status of the two translators being different from the object of understanding, which is the historicity of understanding. Translators and readers will always incorporate what belongs to their time in the process of understanding the original text, and that is what we called historicity. The purpose of translation is not limited to conveying the original intention of the original author, which reasonably explains the "misreading" phenomenon in translation. Lin Shu's downplay of religious content in the original work is an interesting phenomenon of "misreading". This "misreading" also gives us a good explanation of why the same religious content can be understood and interpreted in two different ways.(Zou Guangsheng 2001，6)

Gadamer believes that "the horizon is the area of view, and this area encompasses everything that can be seen from a certain standpoint." Understanding is to place yourself in the traditional process, to make the past and the present continually merge. The so-called translation is that in a cross-cultural historical context, a historic translator blends his horizon with the horizon of the original text to form a new horizon, and the process of re-fixing the new horizon to form a new text with language symbols infiltrating the target language culture.(Zhu Jianping 2006, 84)

The main body of understanding (translator or reader) and the author of the original text have their own unique horizons. When the original works cross different nationalities, languages, and eras, and enter a completely strange social and cultural context, translators can only play creatively to make his own views closing to the horizon and historical environment of the original author. However, no matter how hard the translator tries to enter the thoughts and feelings of the original author or imagine himself as the original author, he cannot completely get rid of the original vision, nor can he really enter the author's vision. (Zou Guangsheng 2001，3)

Therefore, the translator has to form a new horizon between the horizon of the strange original author and the horizon of his own. Creative treason is a necessity in understanding. The generation of meaning requires creative thinking and moderate treason under normative constraints.(Zhu Jianping 2006, 73)

=====3.2.2. Analysis from Cultural Image=====

Gadamer pointed out in Truth and Method that understanding is not a process of reproduction, but a process of creation. It can also be said that as long as people are thinking, different understandings will arise. For some cultural images in the original work, the translations of the two translators are also different. For example：

7. As a fire in her bones, the thought of the pursuer urged her on.（Stowe 2011, 73）

林译：而意里赛此时，心绪兔起鹘。（Lin Shu & Wei Yi 1981, 25）

黄译：一想起后面的追兵，她就五内如焚。急着想向前逃命。（Huang Jizhong 1993, 49）

The word "fire" was used to describe Eliza's internal fear and anxiety while she was trying to save her son when the disaster came. Here, Lin Shu replaced “fire” with two animals, rabbit and falcon. In traditional Chinese culture, rabbits are docile and fragile, just like Eliza; and falcons are agile and fierce birds, just like black slave traders. Huang Jizhong translated “fire” into “五内如焚”, which vividly reproduced Eliza's anxious heart at the time. Lin Shu used domestication here, while Huang Jizhong used alienation.(Zou Guangsheng 2001，5)

The word "fire" was used to describe Eliza's internal fear and anxiety while she was trying to save her son when the disaster came. Here, Lin Shu replaced “fire” with two animals, rabbit and falcon. In traditional Chinese culture, rabbits are docile and fragile, just like Eliza; and falcons are agile and fierce birds, just like black slave traders. Huang Jizhong translated “fire” into “五内如焚”, which vividly reproduced Eliza's anxiety at the time. Lin Shu used domestication here, while Huang Jizhong used alienation.(Zou Guangsheng 2001，5)--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:37, 18 December 2020 (UTC)Li Lili

In the above example, the horizon of the two translators and the original author merged in different forms, thus forming two different translation versions. While the translator strives to get closer to the original author's horizon, the two translators also strive to integrate with the horizon of the readers of their time, so they adopted a more acceptable expression for the target reader of the time. The language used in China in Lin Shu ’s time was classical Chinese, and the expression was more obscure, so Lin Shu replaced “fire” with two animals to reflect the characters in the text. (Zou Guangsheng 2001，2)

In the era of Huang Jizhong, literature has further developed, and the official language used in China has also become vernacular, so he used the four-word "五内如焚" to translate. The reason why two different translation methods can be accepted by the target readers of the era is that the translator tried hard to integrate with the reader's horizon.(Zou Guangsheng 2001，7)

From the perspective of hermeneutics, the text is only a semi-finished product, which is in the process of being understood. The meaning of the text and the translator's understanding are in a constantly changing process, and they are constantly evolving. Understanding is not a one-time act, but an endless process of integration between the "Horizon" of original text and the translator’s "Horizon". Each understanding is a process of generating textual meaning. The possibilities of textual meaning are endless, and textual meaning is a source of endless meaning.（Chen Hongwei 2004, 28）

8. The married couple were enjoying their honeymoon.（Stowe 2011, 215）

林译：彼夫妇在蜜月期内，……（蜜月者，西人娶妇时，即挟其妇游历，经月而归）。(Lin Shu & Wei Yi 1981, 75)

黄译：正值新婚夫妇在……欢度蜜月，……（Huang Jizhong 1993, 143）

A text is generated from a specific cultural context, and it must also include the characteristics of the culture.In the above example, Lin Shu used the method of literal translation and annotation when translating the word "honeymoon", so that the readers at the time could understand it. At that time, there was little cultural exchange between China and the West, so if Lin Shu used the literal translation method, it may cause readers to be unable to understand the word. Here Lin Shu adopted the method of annotation to translate the word, which is also a reflection of his efforts to integrate with the reader's horizon. (Zou Guangsheng 2001，4)

Huang Jizhong directly adopted the literal translation method to convey the original imagery. Both the original text and the translated text exist in their respective historical conditions and horizons. Even if the translator tries his best to enter the world of the meaning of the original text and try to understand the intention of the original author, it will inevitably impose her own ideas and purposes. Coupled with the different historical environments of the two translators, the translation strategies used by them are certainly different.（Li Lei 2008, 122）

Literary translation is actually a process of interaction between text and readers. Because readers of different times are constrained by their own experience, intelligence, and aesthetic tastes, they have different expectations and evaluations of the translated text. The Reception Aesthetic theory pays much attention to the reader and emphasis on the uncertainty of the text, which have brought about a diversity of values and an open way of thinking.Understanding of the text is inseparable from the initiative of the reader. The translated text must also exist in the creativity and participation of readers. Readers of different ages have different understandings of the same cultural image.(Zou Guangsheng 2001，1)

Therefore, in the process of translation, the translator should not only merge with the horizon of the original text, but also the horizon of the readers that the translation work is aimed at. Only in this way, the works translated by the translator can be understood by the readers of the time, and can be admired by the readers. The majority of our translators can draw enlightenment: when translating, while observing the principles of "faithfulness, elegance, and elegance", we must also take into account the reader's understanding.(Zou Guangsheng 2001，2)

===Conclusion===

In the above, under the guidance of hermeneutics, we have conducted a comparative analysis of the two Chinese versions. Through the above analysis, the three major concepts contained in hermeneutics—historicity of understanding, fusion of horizons, and effective history have brought us some inspirations: 1.The existence of multiple translations is reasonable. Translation is a special interpretative act, which is based on the translator's own understanding, so it will inevitably carry the personal trace of the translator. Based on their different experiences and views, translators make different interpretations of the same text in the process of translating, resulting in different translation works.(Liu Xiaohui 2010, 123)

2. Creative treason is inevitable. A correct understanding of "creative treason" will help translators to bravely accept the challenges and find the correct solutions when facing translation difficulties caused by cultural differences between China and the West. 3. The changes of translation works can reflect social change. On the whole, hermeneutics can effectively explain some translation phenomena and provide a new perspective for translation studies.(Liu Xiaohui 2010, 123)

===References===

*Gadamer, Hans-Georg. (1999). [Truth and Method]. Beijing: Peking University Press.

*Hebding, Daniel E. & Glick, Leonard. (1992). [Introduction to Sociology:a Text with Reading]. New York: McGraw-Hill, Inc.

*Stowe, Harriet Beecher. (2011). [Uncle Tom’s Cabin]. Jilin: Jilin Publishing Group Co., Ltd.

*Toury, Gideon. (2001). [Descriptive Translation Studies and Beyond]. Shanghai: Shanghai Foreign Language Education Press.

*Chen Hongwei 陈宏薇. (2004). ''新编汉英翻译教程'' [A New Coursebook on Chinese-English Translation]. Shanghai: Shanghai Foreign Language Education Publishing House 上海外语教育出版社.

*Hong Handing 洪汉鼎. (2010). ''诠释学：真理与方法''[Hermeneutics:Truth and Method]. Beijing: Commercial Press 商务印书馆.

*Huang Jizhong 黄继忠. (1993). ''汤姆大伯的小屋'' [Uncle Tom's Cabin]. Shanghai: Shanghai Translation Publishing House 上海译文出版社.

*Lin Shu & Wei Yi 林纾,魏易. (1981) ''黑奴吁天录''[Uncle Tom's Cabin]. Beijing: Commercial Press 商务印书馆.

*Liu Xiaohui 柳晓辉. (2010). 译者主体性的语言哲学反思 [A Reflection of the Language Philosophy of Translator's Subjectivity]. ''外语学刊'' Foreign Language Research （1）122-125.

*Xie Tianzhen 谢天振. (2000). ''翻译的理论建构与文化透视''[ Theoretical Construction of Transaltion from a Cultural Perspective]. Shanghai: Shanghai Foreign Language Education Publishing House 上海外语教育出版社.

*Zou Guangsheng 邹广胜. (2001). 读者的主体性与文本的主体性 [ The Subjectivity of the Reader and the Text]. ''外国文学研究'' Foreign Literature Studies （4）1-7.

*Zhu Jianping 朱健平. (2006). 翻译即解释:对翻译的重新界定----哲学诠释学的翻译观 [Translating Is Interpreting:Redefining ''Translating'' from Perspective of Philosophical Hermeneutics]. ''解放军外国语学院报'' PLA University of Foreign Languages （2）69-84.

*Zheng Liping & Yi Xinqi 郑立平,易新奇. (2015). 翻译过程中文本理解的解释学阐释 [Interpretation of Textual Understanding in Translation Process from the Perspective of Hermeneutics]. ''外语学刊'' Foreign Language Research （04）101-104.

*Zhang Qinqun 章启群. (2002). ''意义的本体论----哲学阐释学''[The Ontology of Meaning----Philosophical Hermeneutics]. Shanghai: Shanghai Translation Publishing House 上海译文出版社.
--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 09:14, 21 December 2020 (UTC)

==On Translation Strategies of ''Why Women Kill'' from the Perspective of Functional Equivalence Theory 唐铭 Tang Ming==

===On Translation Strategies of ''Why Women Kill'' from the Perspective of Functional Equivalence Theory===

<center> Tang Ming唐铭, 202020080643. </center>

===Abstract===
In process of subtitle translation, it is worth our attention that how to make information successfully conveyed in limited time and space, and to make the response of target audience as close as possible to that of original audience. Eugene Nida’s functional equivalence theory puts emphasis on the closest response of the target audience, which enables them to understand and appreciate the original texts in the way that the source audience do. This paper mainly discusses the application of Eugene Nida’s functional equivalence theory in the American TV series ''Why Women Kill'' from the levels of lexical, syntactic, textual and stylistic, and summarizes some specific strategies of subtitle translation according to its characteristics, among which are reduction, addition, interpretation, substitution, punctuation, word order adjustment and so on.

===Key words===
Functional equivalence theory, subtitle translation, subtitle characteristics, translation strategies

===题目===
功能对等理论下的《致命女人》字幕翻译策略研究

===摘要===
如何使观众不仅能及时地了解字幕传达出的信息，并且获得与原文观众尽可能相近的感受，是字幕翻译过程中应当集中关注的问题。尤金•奈达的功能对等理论强调译本读者的反应，使其应能够以源语读者对原文的理解和欣赏方式，理解译本的要点。本文分别从词汇、句法、篇章、文体层面上探讨了功能对等理论在美剧《致命女人》英译汉中的应用，并就字幕特点总结了缩减法、增译法、解释法、替代法、标点符号法、语序调整法等具体策略。

===关键词===
功能对等理论；字幕翻译；字幕特点；翻译策略

===Chapter1 Introduction===

Being a kind of language conversion restricted by many factors such as time, space, culture, and scene change, subtitle translation has the characteristics of being instantaneous, informative, comprehensive, situational, popular and colloquial(Qian Shaochang 2000, 61), etc. Throughout the domestic translation industry, however, the investment in literary translation is far greater than that of subtitle translation. And yet there is no systematic and specialized translation theory applied to it, for which most of researches are still at the empirical stage. The social role of subtitle translation wants urgent attention.

That using ''the most close and natural equivalents'' in translation practice is the core of Eugene Nida’s (1969, 71) functional equivalence theory, which has been recognized and valued by many translators at home and abroad. From the perspective of the audience, we should choose popular expressions that are easy for audience to understand, maximizing service for audience and helping them to get the source information accurately. This is exactly the guiding significance of the functional equivalence theory for subtitle translation.

This paper is going to analyze subtitle translation from the perspective of functional equivalence theory by introducing the theory and main characteristics of subtitles, and comparing one subtitled version against the other (one is Renren subtitle group version and the other is Wanwan subtitle group version) of the American TV series ''Why Women Kill'' released in 2019, and discussing in detail the application of functional equivalence theory in ''Why Women Kill''. In the end, we will come to a natural and succinct conclusion of all the research findings.

===Chapter2 Subtitle Translation Analysis===

'''2.1 Introduction of Subtitle Translation'''

In the field of subtitle translation, the European Association for Studies in Screen Translations (ESIST) was established in 1955, and gradually became an influential academic organization, whose formation has promoted exchanges and cooperation between researchers in the field, and advanced the development of subtitle translation in Europe. At home, however, we haven’t established a systematic and specialized translation theory applied to subtitle translation yet. Professor Qian Shaochang (2000, 61-65), who has many years of experience in subtitle translation, called for more attention to it in ''Film Translation--The Increasingly Important Fields in Translation Parks'' published in ''Chinese Translation''.

When it comes to the definition of subtitle translation, we may have heard about several versions, among which Nedergaard-larson’s (1993) definition for it will be introduced first. ''He defines subtitle translation as a special language conversion, in which the film subtitle condensed the essence of the original spoken language. It enables the audience to better understand the plot of the film while listening to the information of the source language, and to experience the atmosphere and environment beyond the film subtitles.'' (Nedergaard-larson 1993, 116)

In addition, Du Zhifeng, Li Yao, and Chen Gang jointly compiled the book Basic Film Translation and Research, in which the film subtitle is explained as: ''Subtitles often present the dialogue or monologue in written form, to help the audience understand the dialogue and other information, sound language including background music, the phone rings and other sound in the audio tracks, and non-sound language information such as words, street signs and so on''(Du Zhifeng, Li Yao, and Chen Gang 2013, 8). Therefore, subtitle translation does not only pay attention to the translation of characters’ dialogues, but also the translation of some key information.

'''2.2 Characteristics of Subtitle Translation'''

In his article ''The Increasingly Important Fields in Translation Parks'', Qian Shaochang (2000, 61-65) analyzes the differences of film and television language and literary language. He also sums up five features of subtitle translation, which are the feature of hearing, comprehensiveness, instantaneity, popularity and no note.

Firstly, by the feature of hearing, we mean that literary works are read with the eye, while the language of film and television works is heard with the ear. (Qian Shaochang 2000, 61)

Secondly, subtitle translation is comprehensive in that a film or television work is a kind of comprehensive art, in which actor’s speech and act performance, various changes of scenes and sounds are presented simultaneously. Therefore when doing subtitle translation, we need pay attention to details such as a gesture or a nod as well. (Qian Shaochang 2000, 62)

Thirdly, for factors of time and space, subtitles put on the bottom of the screen can change in a moment. Such characteristic of subtitles demands that subtitle translation be evident and smooth since limited time doesn’t allow audience to think deeply. Audience need to give up the words if they don’t hear or understand clearly, or they may even miss the following words. (Qian Shaochang 2000, 62)

Fourthly, popularity means that subtitle language is informal, even vulgar sometimes, for that it mainly consists of daily dialogues of common people. Moreover, reading literary works must have a certain level of literacy, but even illiterate people can understand film and television. The audience for film and television works is so wide that the language of film and television ought to be suitable for all classes and ages.(Qian Shaochang 2000, 62)

Lastly, subtitles have no additional note. It is another trait different from literary works. Literary translation where readers find it difficult to understand can be noted on the page, however, subtitle translators do not enjoy such treatment.(Qian Shaochang 2000, 62)

Zhang Chunbai (1998) proposed immediacy and popularity, features of subtitle translation, in his article Preliminary Study on Film Translation. He also mentions an extraordinarily important feature of subtitle language - personalization of language. In film and television works, character traits are often expressed through language. In such case, free translation is usually required for presence of personalization of language, which is exactly the application of Eugene Nida’s theory of functional equivalence.

===Chapter3 Theoretical Framework===

'''3.1 Overview of Functional Equivalence Theory'''

The theory of functional equivalence, was first proposed by Eugene Nida, a famous American translator. ''Translators should strive for equivalence instead of identity. In a sense, it’s just another way of reproducing the information in the source language.'' (Nida 1969, 35) It makes it clear that it is impossible to achieve absolute equivalence, and it also emphasizes the most natural and closest equivalence. This is the core of Nida’s theory of functional equivalence.

Nida (1993, 117) also puts emphasis on the requirement that the translator should achieve in translation: that is, ''the audience should be able to grasp the key points of the translation, based on the way in which audience of the source language understand and appreciate the original text.'' From the perspective of audience’s reception, the target audience should have as much as similar reactions to the source audience when reading the translation. Therefore, the translator should make full use of the closest and the most natural equivalents.

In the process of translation, people often make mistakes not in language, but in the wrong understanding of cultural construction. There are similarities and differences between language and culture, but there is a close relationship between them. (Nida 2001, 89) Obviously, translation practice is not only a simple literal translation of language itself. The impact of cultural differences also needs to be considered. ''In order to achieve “functional equivalence”, cultural adjustment can be carried out.'' (Ma Huijuan 2003, 63)

Regarding the contents of functional equivalence theory, “equivalence” includes four aspects: (1)Lexical equivalence: the value of a word lies in its use in the language so that translators should find the corresponding meaning in the target language; (2)Syntactic equivalence: translators should not only know whether the target language has such a structure, but also how often it is used; (3)Textual equivalence: in discourse analysis, besides on language itself, translators should focus more on how the language embodies the meaning and function in the specific context; (4)Stylistic equivalence: translation works of different styles have their own unique linguistic characteristics.(Tan Zaixi 2005, 122)

'''3.2 The Guiding Significance of Functional Equivalence Theory to Subtitle Translation'''

Different from general text translation, Subtitle translation is influenced and restricted by more factors, among which cultural factors are the most critical. Cultural factors, obviously, form a gap between the target audience and the source language. This is something that no good translator can eliminate.In order to make up for this deficiency, the missing parts should be compensated, so that the audience response of the two texts can be the same. Narrowing the gap as far as possible and building a bridge connecting the two ends of the gap is the goal of subtitle translators.

To convert subtitle language properly needs to cater to the taste of audience and characteristics of culture. This is a process of dynamic compromise, in which the theory of functional equivalence is an important guiding principle for generating closest audience experience. It is also noted that absolute equivalence does not exist. Taking subtitle translation for instance, audiences of the two texts are influenced by various factors such as historical and cultural background, social ideology, lexicon, grammar, etc., so that there is rare possibility that subtitle translators can achieve completely equivalent translation.

In general, the functional equivalence theory pursues the closest response of the two groups of audience, so as to guide the translators to highlight more the cultural connotation and charm of the source text rather than its form. Under the guidance of functional equivalence theory, strategies of subtitle translation should adopt more liberal translation techniques, integrating the unique characteristics of the subtitles and the prominent characters and relationships in the plays. Functional equivalence theory as the principle, there are varied strategies available for subtitle translation, such as substitution, interpretation, addition, reduction, punctuation, word order adjustment and so on.

===Chapter4 Text Analysis===

This part makes a comparative analysis of the translation of Renren subtitle group and Wanwan subtitle group at lexical level, syntactic level, textual level and stylistic level respectively, points out the existing problems and puts forward some opinions on them.

'''4.1 Lexical Equivalence'''

(1)-Beth Ann: Oh, Rob, it’s lovely.（''Why Women Kill'' 2019）

-Robert: Damn straight!...Well, it’s a mention, is what it is. Yeah, you’re married to a guy who can afford a goddamn mansion.（''Why Women Kill'' 2019）

-Neighbors: Hello! Sheila Mosconi. This is my husband, Leo. I guess you’re our new neighbors.（''Why Women Kill'' 2019）

-Beth Ann: I must apologize for my husband’s language…He doesn’t usually swear.（''Why Women Kill'' 2019）

-罗伯特：那是当然！…这可是豪宅，你嫁给了一个买得起该死的豪宅的人。(Renren subtitle group 2019)

-贝丝安：抱歉我的丈夫出口成脏。…他平时很少说脏话的。(Renren subtitle group 2019)

-罗伯特：你说得太对了！…嗯，这是个豪宅，一个豪宅。没错，你嫁给了一个买得起该死的豪宅的人。(Wanwan subtitle group 2019)

-贝丝安：我必须为我丈夫的言语道歉。…他通常不说脏话的。(Wanwan subtitle group 2019)

Here Beth Ann and her husband had just arrived at the mansion. Beth Ann said the house is beautiful, and Rob said “straight” to show his approval. Since his feeling of proud, Rob added a “damn” to strengthen the tone, similar to “真他妈的” in Chinese. Similarly, “goddamn” is a word used to show that you are angry, annoyed, or surprise. Beth Ann was afraid that the neighbors would think less of them because of her husband’s previous rude remarks, so she explained to the neighbors for her husband.

Both groups didn’t rightly translate Rob’s remarks. Because for the former words of Rob, their translations are respectively “那是当然” “你说得太对了”, not demonstrating Rob’s rudeness at all, so that the audience may be confused when they see Beth Ann’s words for apologize. The translation of “真他妈的太对了” will be better.

In Beth Ann’s words, “language” means words that most people think are offensive, and swear to use rude and offensive language. Renren subtitle group translates “language” as “出口成脏”, ordinarily intending to be homophonic with “出口成章”. The intention is faultless, but such translation apparently doesn’t agree with Beth Ann’s following words “He doesn’t usually swear”. Wanwan subtitle group’s translation of it is simply “言语”, it is not clear enough, while subtitle translation is ought to be as much as easy to understand. Thus “粗言粗语” for “language” here will be a better choice.

(2)Leo：Well, we have four little rug rats. At some point, they are gonna break something that you own.（''Why Women Kill'' 2019）

里奥：我们有四个小家伙。早晚有一天，他们会弄坏你们的东西。(Renren subtitle group 2019)

里奥：好吧，我们有四只小耗子。指不定哪天，他们可能会弄坏你们家什么东西。(Wanwan subtitle group 2019)

While Sheila and Leo were visiting Beth Ann’s house, they asked Robert and Beth Ann if they had any children, and introduced that they had four. Leo used “rug rats”, which means annoying children, to describe his children. Because he thought the children are naughty, which was indicated by his following words “they are gonna break something that you own”.

In such background, both groups didn’t translate the word phrase properly. Renren subtitle group translate it as “小家伙”, failing to embodying the children’s feature of naughty, while Wanwan subtitle group translate it as “小耗子”, employing literal translation strategy, but can cause puzzlement of audience since we are not used to using “小耗子” to describe children in Chinese. Considering Chinese culture, the translation can be revised as “熊孩子”.

(3)Eli: I married a kick-ass lawyer.（''Why Women Kill'' 2019）

伊莱：我嫁给了一个成功的律师。(Renren subtitle group 2019)

伊莱：我娶了一个超厉害的律师。(Wanwan subtitle group 2019)

As we introduced above, Taylor’s husband Eli was unemployed and Taylor had been the one who provided the family. She was an extremely independent, capable woman, taking care of Eli like his mother.

So there is a breakthrough in Renren subtitle group’s translation, it uses the word “嫁” to present Eli’s feature of reliance. The important feature of subtitle language - personalization of language gets embodied. In addition, Taylor was a feminist. The series’ three female protagonists, their social identity lifting from a housewife, a socialite to a lawyer, constitute a history of female growth. The translation at here is exactly to the point and is a bravo example of functional equivalence at lexical level.

(4)Simone: Tommy, that kiss we shared was sweet, but it was not a down payment.（''Why Women Kill'' 2019）

西蒙妮：汤米，我们那一吻是很甜蜜，但它不是笔首付。(Renren subtitle group 2019)

西蒙妮：汤米，我们的那个吻很甜蜜，但它并不代表我们之间有可能。(Wanwan subtitle group 2019)

Tom was constantly on the pursuit of Simone. Because of Tom’s age and identity, her best friend’s 18-year-old son, Simone thought there is no possibility between them.
The word phrase “down payment” is a metaphor here, and “首付” is literal translation. In principle, the translation of literary works should try to keep the rhetorical devices of the original. In subtitle translation, however, in order to reduce the time for the audience to think, semantics of language must be as clear as possible, so as to better convey the information. It’s also a kind of fidelity to the original. So I think to specify it as “并不代表我们之间有可能” is better.

'''4.2 Syntactic Equivalence'''

(5)Naomi: Misery loves company.（''Why Women Kill'' 2019）

娜奥米：一起比惨，痛苦减半。(Renren subtitle group 2019)

娜奥米：同病方能相怜。(Wanwan subtitle group 2019)

“Misery loves company” is an English proverb, generally translated as “同病相怜”. The translation is proper since Chinese idiom was employed, functional equal to English proverb. The translation of “一起比惨，痛苦减半” here is also acceptable. Because it contains end rhyme, “惨” and “半”, and has a slang feel. Moreover, it perfectly restores the original symmetrical sentence structure.

(6)①Simone: I’m 20 minutes late, again.（''Why Women Kill'' 2019）

西蒙妮：我迟到了20分钟，又一次。(Renren subtitle group 2019)

西蒙妮：我迟到了20分钟，我已经迟到了很多次了。(Wanwan subtitle group 2019)

②Simone: You think you’re gonna get out of this by dying?（''Why Women Kill'' 2019）

西蒙妮：你以为你能以死解脱吗？(Renren subtitle group 2019)

西蒙妮：你觉得，你这样死掉就可以摆脱这一切吗？(Wanwan subtitle group 2019)

As we mentioned above, for factors of time and space, subtitles put on the bottom of the screen can change in a moment. Therefore subtitle translations are required to be not only precise, but also concise. In these two sets of sentences, Renren subtitle group’s translations are better, both contains 10 words of Chinese, while Wanwan’s both contains 17 words. If the sentence is too long, the space at the bottom of the screen may not hold, and the subtitles have to switch more quickly to keep up with the dialogue of the characters. In addition, the duration of the subtitle is very short, only about two or three seconds. In such a short time, to let the audience understand the message conveyed by the subtitle, the subtitle translation must be concise and easy to read.

(7)①Taylor: You’ve been insecure lately because of your career.（''Why Women Kill'' 2019）

泰勒：你最近没有安全感，因为你事业不顺。(Renren subtitle group 2019)

泰勒：因为你的工作，你最近一直没有安全感。(Wanwan subtitle group 2019)

②Tom: You’re wearing sunglasses in doors, at night.（''Why Women Kill'' 2019）

汤姆：你在室内而且是在晚上戴着墨镜。(Renren subtitle group 2019)

汤姆：那是因为你大晚上的还在屋子里戴墨镜。(Wanwan subtitle group 2019)

There are big differences between English and Chinese in the center of gravity. In these two sets of sentences, we will discuss two kinds of centroid ordering problems, one is the ordering of causes and results, the other is the ordering of time and space. The center of gravity of English sentences and Chinese sentences is generally presented in hypotheses, conclusions, results, etc. English sentences generally focus on the front and put the main part at the beginning of the sentence, while Chinese sentences generally vice versa, like “因为你的工作，你最近一直没有安全感”, rather than “你最近没有安全感，因为你事业不顺”.

When stating the time and place of the event, English sentences usually start with the place and end with the time, so we seldom hear statement like “I tonight stay at home”, but “I stay at home tonight”. But in Chinese, the situation is different, the time usually comes first, behind which follows the place. For this factor, Wanwan subtitle group’s translation of “大晚上的还在屋子里” is better than Renren’s “在室内而且是在晚上”.

(8)①Simone: You know what they say: It’s not a party until someone breaks something.（''Why Women Kill'' 2019）

西蒙妮：俗话说，没有打碎过东西的派对就不算是派对。(Renren subtitle group 2019)

西蒙妮：你知道的，大家都说派对是从有人打碎了什么贵重的东西开始的。(Wanwan subtitle group 2019)

②Taylor: This is the part where you walk away to avoid going to prison.（''Why Women Kill'' 2019）

泰勒：你现在该为避免蹲大牢走开了。(Renren subtitle group 2019)

泰勒：但如果你现在转头离开，就不用再进监狱。(Wanwan subtitle group 2019)

By syntactic equivalence, it emphasizes that translators should not only know whether the target language has such a structure, but also how often it is used. It means that translators must take idiomatic expressions of the target language into consideration, to make target texts expressive and smooth. Regarding the three translation principles of “faithfulness, expressiveness and elegance” put forward by Yan Fu, Qian Shaochang believes that “expressiveness” should be the first. In these two sets of sentences, translations of “没有打碎过东西的派对就不算是派对” and “但如果你现在转头离开，就不用再进监狱”are much more idiomatic.

'''4.3 Textual Equivalence'''

(9)-Robert: I saw you talking to the neighbors. What are they like?（''Why Women Kill'' 2019）

-Beth Ann: Italian.（''Why Women Kill'' 2019）

-罗伯特：我看到你和邻居聊天了，他们什么样？(Renren subtitle group 2019)

-贝丝安：意大利人。(Renren subtitle group 2019)

-罗伯特：我看到你在和邻居讲话，他们怎么样啊？(Wanwan subtitle group 2019)

-贝丝安：意大利人。(Wanwan subtitle group 2019)

After talking with her new neighbors for the first time, Beth Ann described her new neighbors as Italian, with a little bit of a label, which shows that she is not very fond of them.

Evidently, there contains a culture-bound situation in the dialogue. But two groups did not illuminate the conventional meaning, thus making audience completely confused. They only cared about language itself, but did not pay attention on how the language embodies the meaning and function in the specific context, failing to realize functional equivalence at textual level.

In fact, once during World War II, Americans suffered unfair treatment for a long time, then President Franklin D. Roosevelt, issued a statement, announcing citizens of Japan, Germany and Italy as “America’s foreign enemies”. Although on October 12, 1942, the U.S. attorney general Francis Biddle announced that Italian was no longer the nation’s enemies, but Americans in the 1960s still cannot get rid of their inherent prejudice for Italians. In such historical background, the implication concerning cultural factors requires illuminating. Translators can add a brief annotation behind the words, or add words like “你懂的”, “你说呢” to indicate deliberate implication but evident prejudice.

(10)–Jade: Do you like bacon?（''Why Women Kill'' 2019）

-Eli: Well, I’m Jewish, so, yeah.（''Why Women Kill'' 2019）

伊莱：这个嘛，我是犹太人，所以，我喜欢。(Renren subtitle group 2019)

伊莱：我是犹太人，但…行吧。(Wanwan subtitle group 2019)

When Jade stayed at Taylor’s, she would get up early every day to make breakfast for the couple. The couple, on the other hand, enjoyed it because they usually ordered takeout and few people took care of their lives. So when Jade brought breakfast bacon to Eli and asked if he liked it, Eli replied politely.

However, as Eli implied, he was a Jewish. If we know something about Jewish culture, we know that they don’t eat pork. And bacon is salted or smoked pork. For this case, Wanwan subtitle group handled it better than Renren did. It translate “so, yeah” as “但…行吧。”, adding an ellipsis and expressing the turning meaning, so that manifested Eli’s polite intention of not letting Jade down and conveyed the function of the original dialogue. Renren subtitle group’s translation just adopted literal translation, failing to present Eli’s inner rejection, thus making audience neglect the culture fact. Translation practice is not only a simple literal translation of language. The impact of cultural differences also needs to be considered.

(11)–Tom: It’s called a Swatch. And, it’s waterproof.（''Why Women Kill'' 2019）

-Simone: Oh, so it’s safe from my tears of joy.（''Why Women Kill'' 2019）

-汤姆：这是斯沃琪手表。而且，这是块防水手表哦。(Renren subtitle group 2019)

-西蒙妮：那它不会被我喜悦的泪水弄坏了。(Renren subtitle group 2019)

-汤姆：是斯沃琪手表。还有，防水。(Wanwan subtitle group 2019)

-西蒙妮：那我就不用怕我的喜悦之泪把它泡坏了。(Wanwan subtitle group 2019)

Simone and Tom were on their first date. Tom carefully prepared a gift - a watch called Swatch- and cheerfully told Simone that it was waterproof. Before opening the present, Simone assumed it was something like jewelry. After seeing the waterproof watch, she expressed her distaste for the gift humorously.

Reading the two translations, we will feel two completely different tone of Tom. One is earnest and full of expectation, the other is brief and coldish. As we know, Tom is a boy in his early eighteen, the calm and concise language style does not fit him. And when he presented the watch to Simone, he was delightful and thought Simone would like it. Therefore Renren subtitle group’s translation of “这是斯沃琪手表。而且，这是块防水手表哦” is better. The adding modal particle “哦” is to the point, too.

Apparently, Simone did not like the gift, and she thought her little boyfriend and his gift of a waterproof watch were childish. As harsh as she was, so sharp were her words. The two group’s translation both failed to transmit the illocutionary meaning of Simone’s words, thus failing to fulfill the pragmatic function of language. In order to convey Simon’s implication and retain the humorous style of the source language, this sentence can be translated as “那它真是能防住我喜悦的泪水”, which means that she was very happy and expected to receive gift from Tom, but the gift itself made her joy disappear.

(12)-Simone: You wouldn’t want to ruin her special day with a divorce.（''Why Women Kill'' 2019）

-Karl: No.（''Why Women Kill'' 2019）

-西蒙妮：你不会想用离婚来毁了她的大好日子吧。(Renren subtitle group 2019)

-卡尔：对。(Renren subtitle group 2019)

-西蒙妮：你不想因为离婚，就毁掉她最特别的一天吧。(Wanwan subtitle group 2019)

-卡尔：不会。(Wanwan subtitle group 2019)

Simone put forward that she won’t divorce with Karl until her daughter’s wedding. Karl also did not want to ruin her daughter’s wedding so he agreed, shaking his head.
Karl was shaking his head when he answered “no”. Therefore it is not agree with his act if we translate “no” into “对”, although it is right in English when we translate the answer of general questions. When translating film and television works, due to the role of pictures, sounds, characters, the translation should fully consider all of the factors.

'''4.4 Stylistic Equivalence'''

(13)Beth Ann: You want to see the same old Beth? Fine, here she is in all her glory.（''Why Women Kill'' 2019）

贝丝安：你不是想从前那个贝丝吗？好啊，老娘在此，胴光闪耀。(Renren subtitle group 2019)

贝丝安：你想看那个始终如一的贝丝？她就在这儿呢，毫无保留。(Wanwan subtitle group 2019)

When Beth Ann found out that her husband was cheating on her, she still thought it was her fault, so she changed her image, got a haircut and bought a new dress. However, Robert did not notice her change at all, and said he did not need Beth Ann to change but to make dinner for him. Beth Ann got a little angry and made a surprising move: she sat down at the table, naked.

There contains a word “胴” in Renren subtitle group’s translation. It means the body after the removal of the head, limbs and internal organs. But in real life, people use it very infrequently and few people know what it means. This is likely to prevent the target audience from resonating with the source audience. So Renren subtitle group’s translation is improper here. The choice of word, if too written or obscure, will affect the target audience’s understanding of the meaning of the source sentence.

(14)-Taylor: Honey, that is a stupid plan.（''Why Women Kill'' 2019）

-Eli: That’s a bit harsh, but, okay, fine, you go.（''Why Women Kill'' 2019）

-伊莱：扎心了，好吧，你说。(Renren subtitle group 2019)

-伊莱：这么说可有点伤人，那行吧，你来。(Wanwan subtitle group 2019)

There contains a network vocabulary “扎心” in Renren subtitle group’s translation. As we emphasized, in films and TV works, the words of the translation should be popular. When the translator can find several similar equivalents, he must choose them carefully. At present, the majority of Chinese people who like to watch American TV series are young people, so the appropriate use of Internet vocabulary can enhance the resonance with the target audience.

(15)①-Robert: Well, I should get going.（''Why Women Kill'' 2019）

-Beth Ann: Going?（''Why Women Kill'', 2019）

- Robert: To my dinner meeting.（''Why Women Kill'' 2019）

-罗伯特：去我的晚餐会议。(Renren subtitle group 2019)

-罗伯特：去应酬。(Wanwan subtitle group 2019)

②–Amy: Who got to you?（''Why Women Kill'' 2019）

-艾米：谁给你吹耳边风了？(Renren subtitle group 2019)

-艾米：谁影响了你？(Wanwan subtitle group 2019)

In these two sets of sentences, “应酬” and “吹耳边风” are better translations, while “晚餐会议” and “影响” are too formal. In films and TV series, especially in the dialogue between characters, colloquialism should be emphasized. Take “Who got to you?” for instance, Amy was Simone’s daughter and was angry about her boyfriend’s affair. Simone had been on Amy’s side at first, but began to speak good words for Amy’s boyfriend after she knew that Amy intended to use Tom to revenge. So the idiom “吹耳边风” is rather appropriate here. The use of idiom exactly accords with the principle of colloquialism.

===Chapter5 Subtitle Translation Strategies===

Based on the analysis above, we can achieve some conclusions in terms of lime lights on subtitle translation under the guidance of functional equivalence theory. In this part we will discuss on some specific strategies to deal with the re-combed unique characteristics of subtitle translation.

'''5.1 Instantaneity: reduction/word order adjustment'''

In subtitle translation, we are obliged to provide information instantaneously and to ensure that the subtitle and the picture are highly synchronized. Due to the restriction of time and space, the strategies of reduction and word order adjustment are worth our attention.

'''5.2 The property of being informative: colloquialism'''

Subtitle translation came into being in order to facilitate the audience to get a better viewing experience. Therefore it is ought to provide authentic, useful and easily understandable information, which requires the language of subtitle translation be concise, clear, informal and easy to understand. In addition, in films and television works, the dialogue of characters occupies a so important position that sometimes the colloquialism of language must be considered.

i.e. she is in all her glory: 毫无保留（''Why Women Kill'', 2019）

'''5.3 The property of being situational: addition/interpretation'''

The situation discussed here includes many aspects, such as the character in the film, historical and cultural background, plot hints and so on. In this case, it is necessary to find out the profound meaning behind the literal meaning, and give the audience more clear prompts, solving the comprehension gap.

i.e. language: 粗言粗语; it was not a down payment: 不代表我们之间有可能; Italian: 意大利人，你懂的/你说呢（''Why Women Kill'', 2019）

'''5.4 Comprehensiveness: punctuation'''

It is to be noted that, in subtitle translation, language should include not only the spoken language, but also the action, gesture, emotion and other information implied in the picture. Only by realizing the comprehensiveness of subtitle translation, can the film information be conveyed to the audience completely.

i.e. Well, I’m Jewish, so, yeah: 我是犹太人，但…行吧（''Why Women Kill'', 2019）

'''5.5 Popularity: substitution/colloquialism'''

A film or television work faces the broad masses, its language should be popular correspondingly. This feature puts forward two main requirements for subtitle translators: the first is the popularity, which is similar to colloquialism we have mentioned; the second is the timeliness. The appropriate use of buzzwords can enhance the audience’s resonance.

i.e. little rug rats: 熊孩子; That’s a bit harsh: 扎心了; dinner meeting: 应酬; Who got to you: 谁给你吹耳边风了（''Why Women Kill'', 2019）

===Chapter6 Conclusion===

Being an explanatory thesis, this paper has tried to shed light upon the topic of subtitle translation from the perspective of functional equivalence theory. The work has followed the typical procedure of a scientific study: firstly, it introduces the main characteristics of subtitle translation summarized by previous researches and then it presents the functional equivalence theory. Then, respectively from lexical, syntactic, textual and stylistic level, this paper selected some typical examples of subtitles in Why Women Kill as analysis objects, pointing out the advantages and disadvantages of the translation versions. Lastly, the author explores the subtitle translating strategies under the guidance of this theory.

It is to be noted that functional equivalence is not absolute, but approximate. In the process of subtitle translation, the translator is obliged to employ various kinds of strategies and methods, from different angles and levels for effective treatment, to make the effect of the target text as much as possible close to that of the original, and make cultural characteristics of the original can be reserved.

In particular, subtitle translation guided by functional equivalence theory should attach importance not only to the equivalence of words and sentences, which are small translation units, but also to the equivalence of texts and styles. Translators often focus on how to translate a single sentence or word well, but ignore the cohesion of the context or the consistency of the speaker’s dialogue, resulting in the dialogue between the characters becoming self-talk. Several typical examples are given to illustrate the importance of contextual equivalence.

This paper holds that translators must have a thorough understanding of the unique characteristics of subtitles, such as being instantaneous, informative, situational, comprehensive, and popular etc., flexibly apply various translation strategies, and constantly improve their quality in translation practice. The evaluative criterion of subtitle translation should be whether it can provide the audience with the closet and the most natural information combined with the picture and sound in the limited space and time.

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*Wanwan subtitle group (2019.7.30).Translation of Subtitles in ''Why Women Kill''“Why Women Kill” .http://wanwansub.com/, 2019-7-30/2020-12-2.

--[[User:Tang Ming|Tang Ming]] ([[User talk:Tang Ming|talk]]) 01:57, 21 December 2020 (UTC)Tang Ming

==The Breakthrough and Innovation of Dong Qiusi’s Translation Thoughts 娄灿灿 Lou Cancan MTI 英语笔译==

===The Breakthrough and Innovation of Dong Qiusi’s Translation Thoughts===

<center> Lou Cancan 202070080599. </center>

===Abstract===
Dong Qiusi is a famous Chinese practitioner and thinker in translation. From the second half of the 1940s to the early 1950s, he deeply reflected on many issues in the field of Chinese traditional translation studies and made important contribution to the innovation and development of translation in the middle of the 20th century. During this period, Dong Qiusi put forward some innovative viewpoints of breakthrough sense. For example, he believed that translation criteria should be followed based on different styles and that translation is "re-creation". When it comes to idea that the nature of translation is art, Dong Qiusi argued that translation is theoretical and emphasized the objective regularity of translation, which marked the shift of traditional Chinese translation thoughts from traditional to modern ones. Dong Qiusi initiated the establishment of Chinese translation studies as a discipline. He took the lead in separating translation criticism from traditional translation theories and focused on the two for deep study. He also included the history of translation into the research of translation as a discipline, thus building up a frame of translation studies consisting of translation criticism, translation theory and translation history.
===Key words===
translation criteria; Dong Qiusi; recreation; translation studies as a discipline; translation criticism; translation theory; translation history

===题目===
董秋斯翻译思想的突破与创新

===摘要===
董秋斯是我国著名的翻译实践者和思想家。从20世纪40年代下半叶到50年代初，他对中国传统翻译研究领域的许多问题进行了深刻思考，为20世纪中期翻译的创新和发展做出了重要贡献。这一时期，董秋斯提出了一些具有突破性意义的创新观点。例如，他认为不同的风格应该遵循不同的翻译标准且翻译是“再创造”。在谈到翻译的艺术性质时，董秋斯认为翻译是理论性的，强调翻译的客观规律性，这标志着中国传统翻译思想由传统向现代的转变。董秋斯开创了中国翻译研究这门学科的创立，他率先将翻译批评理论与传统翻译理论分离开来，并对两者进行了深入研究。他还把翻译史作为一门学科纳入到翻译研究中，从而形成了由翻译批评、翻译理论和翻译史组成的翻译研究框架。

===关键词===
翻译标准；董秋思；再创造；翻译学；翻译批评；翻译理论；翻译历史

===1.Brief Introdction of Dong Qiusi===

Dong Qiusi, originally named Zhan Shaoming, was born in Jinghai County (today's Tianjin City) in 1899. He graduated from Yanjing University (the predecessor of Beijing University) in 1926 and in the same year he participated in the Northern Expedition （北伐战争)， editing the monthly ''Bloody Road''. In 1930, he joined in the launching of the League of Left-Wing Writers and the Council, editing the monthly'' International''. He worked as a secret agent in China for the Communist International during the 1930s. He participated in orginazing the China Association for Promoting Democracy in 1945 and joined the Communist Party of China in 1946. Persecuted during the Great Cultural Revolution in 1969, he died with unjust. (Zhuang Zhixiang 2017, 901)

Dong Qiusi is a famous and outstanding Chinese literary translator. He had translated more than 50 foreign literary masterpieces in his lifetime. After the founding of the New China, he bacame chairman of the Shanghai Translators'Association, Editor-in-Chief of Translation, copy-editotr of the China Writers Association and Deputy Chief Editor of World Literature. His major translations include ''David Copperfield'', which is now still in print, ''A Home for the Highland Cattle'' by Doris Lessing, ''Cement'' by Fyodor Gladkov, ''War and Peace'' by Leo Tolstoy and so on. (Tian Chuanmao 2013，242)

Not only did Dong work hard as a translator, but he also devoted himself to theoretical research on translation. During his long years of translation practice and work, he kept thinking about translation theories and made great contribution to the development of translation in New China. Early before the founding of the People's Republic of China, he had expressed his views on translation in such papers as ''On Translation Principles'' (1946), ''About Indirect Transalation'' (1946), and ''On the Value of Translation'' (1948). After 1949, he published three papers in ''Translation Tongbao Magazine'', including ''On the Construction of Criticism'' and ''Self-criticism in Translation Circles'' (1950), ''The Criteria and Priorities of Translation Criticism'' (1950) and ''On the Construction of Translation Theory'' (1951). (Zhuang Zhixiang 2017, 901)

The three papers are of great significance for the development of translation theory in China. Dong's translation thought is profound and extensive, covering construction of translation theory, translation criticism, selection of source texts, strategies of foreignization and domestication, recreation in literary translation, relationship between and the value of translation, etc. His views on translation, especially on the construction of Chinese translation theory and translation criticism, are of great importance in the translation history of our country. (Zhuang Zhixiang 2017, 901-902)

===2.Dong Qiusi’s Breakthroughs in Translation Thoughts===

'''2.1 Breakthrough in the Traditional Translation Criteria'''

In terms of translation standards, Dong Qiusi made up for the deficiency of traditional Chinese translation criteria from the perspective of text type. From Buddhist scriptures translation to the middle of 20th century, one-way and simplistic mindset had been throughout the discussion on the issue of translation criteria. people always consciously or unconsciously sought a unique and right translation criterion as their ultimate pursuit and most people were prone to deem the translation for literary texts as the reference. (Wang Qinghuha 2016, 18)

There is no doubt that we all hope that translation standards are as simple as possible, and that one standard can function as solution to all problems in translation. However, practice has proved that it is not feasible for the complex work of translation. With the increasing various text types, unified translation standard can barely guide all types of translation practice. When discussing translation standards, most people only consider the relatively single text types they are exposed to, namely Buddhist scripture, social science or literature. Few take it into account that translation standards should vary depending on the type of text. Dong Qiusi was aware of this matter as early as 1946, and it is probably not enough to judge that he had a keen academic vision. (Wang Qinhua 2016, 32-33)

To study Dong Qiusi's translation criterion, we can not bypass Yan Fu. Yan Fu's three-character criteria "faithfulness, expressiveness and elegance" had exerted far-reaching influence and had been the only guide for translators for decades since it was put forward. Especially in the first half of the 20th century, most of the Chinese translation experts embraced the criterion of Yan Fu. (Sun Yifeng 2012, 2)

Contrary to Yan Fu, Dong Qiusi believed that translation criteria for theoretical texts and literature ones are distinctive. For literary text, translators could adopt such standards as to be faithful to the original in "thought, style, inclination and fluency," which could be condensed into a single word, "faithfulness." Dong Qiusi held flexible and dialectical attitude towards the order of "thought, style, inclination and fluency". (Wang Qinghua 2016, 18-19)

In terms of theoretical texts, Dong Qiusi thought that yan Fu's "faithfulness" and "expressiveness" should be adopted. That is to say, we should be faithful to the ideological content of the original work and ensure the fluency of the translation. As for "elegance", Dong Qiusi thought it could be justified by the times where Yan Fu lived in. "Elegance" was not only unsuitable for the standard of "theoretical texts" in the era of "vernacular Chinese", but also unsuitable for the standard of "literature texts". As is known to all, in the 1940s, the discussion on translation criteria in China and abroad basically stayed within the language level of content, form, style and so on. The fact that Dong Qiusi thought about this issue from the perspective of text type was leading the world at that time. (Wang Qinhua 2016, 20-21)

'''2.2 Literature Translation is Recreation'''

Translation means to transfer the meaning of one language into another, while creation refers to the production of literary and artistic works. Translation is constrained by source text, while creation is free. It has been undcr discussion for a long time whether translation is a kind of creation or not. Many scholars, such as Guo Moruo, Zhu Guangqian , Luo Xinzhang , agreed that translation is a kind of creation. For example, Bassnett said it is therefore quite foolish to argue that the task of the translator is to translate but not to interpret, as if the two were separate exercises. (Newmark 1988, 33)

The interlingual translation is hound to reflect the translator’s own creative interpretation of the SL text. Dong also thought of translation as a recreation. He said, "a translator should not only get well acquainted with the meaning and style of the source text, but also with the author’s personality, his intention and other factors concerned. Having arrived at this stage, the translator is not only faced with words any more, but with the images behind the words. Therefore, what he needs to do is to express those concrete images out in his native language rather than just transfer the lexical meaning of one language into another. What I said might be a little exaggeration, but the translator should feel as if he were the author of the source text who was writing in another language that he was good at." (Bassnett 2004, 83)

Since the images are organized by the author, their expression modes should also belong to the author. In this case, as British translator Alexander Fraser Tytler has stated, what the translator can do is nothing but recreate, although he has already obtained the soul of the original author.” (Ling Shan 2004, 86)

As we can see, initially, Dong viewed that literature translation is creation, which could be seen as his recognition of the idea by Guo Moruo. Dong Qiusi considered that translation is not merely a simple, technical work, and the translation process requires the translator to exert his/her personal understanding, imagination and expression. A translator, like a writer, faces exactly the same things, but produces very different products. There is no doubt that both of them show the characteristics of creation. (Ling Shan 2004, 86-88)

Dong Qiusi also said that just because of the existence of creativity, translators are able to produce different versions, making it possible that readers get close to and learn the true charm of the original work. Meanwhile, it should be alert that the translation being elevated to the status of creation will typically cause the translators to move from one extreme to another. In the history of translation, there are many cases in which the original texts have been freed from the shackles and the creativity has been overplayed. (Wang Qinghua 2016, 41)

For example, Lin Shu, a translator who did not master any foreign language, gave free play to his subjective creativity in the process of translation and ended up deviating from the original texts. Considering the limitation of creativity, Dong Qiusi modified his previously agreed view that "translation is creation" and added a "re" in front of the word "creation". Obviously, Dong Qiusi still believed that the translation of literature work were by no means a mechanical and technical labor and could not be completed by mere imitation. In his view, the creativity of literature translation is essential. The translator can only constantly get close to the original, but can not do a complete match with the original. (Wang Qinhua 2016, 41-43)

In this process, the translators will inevitably give full play to his creativity. However, writers are free to write as they please. In contrast, the specific images that the translators wants to express are created by the original authors, meaning that translators are not as liberal as the original authors. Therefore, he was convinced that the creation of the translator is relative and absolute 100% creation is impossible; The translator's creation should be based on the original creation, which is a kind of "re-creation". (Wang Qinhua 2016, 45)

It is self-evident that the modification of "translation is creation" to "translation is re-creation" is intended to emphasize the unity and opposition relations between the creativity and faithfulness of literary translation. "Re-creation" not only affirms the status and value of the translator's creativity in translation, the translator's positive role in the translation, but also demonstrates that the translator's creativity is limited, which means they can not break away from the original texts, give play to the imagination of the individual and create as much as they desire. In a word, Dong Qiusi deems it that the creation of literary translation should be definitely based on the original work and it is a kind of "re-creation" in nature. (Ling Shan 2004, 87)

'''2.3 Translation is Science'''

In 1951, Dong Qiusi clearly proposed that translation is science in his article ''On the Construction of Translation Theory''. According to him, the translation process is regulated by objective rules. These rules can be used for generating adequate translations. In order to discover and understand these rules,translation scholars should study all factors involved, and then use their findings to contribute to a complete theory, which is scientific owing to its objective basis. He explained that translation is science, meaning that there are laws that can be followed in the process of translation between Chinese and Western languages, and that it is not correct to say that translation can be done simply by talents and inspiration. (Luo Xuanmin 2004, 26)

Since these translation laws are objective, not discovered simply by imagination, to master these laws, we need to do thorough and detailed study. To be specific, we need to explore three main aspects: first, the structure, characteristics of various languages; Second, the contents and ways of expression of various disciplines; Third, translation experience in different times and countries. (Luo Xuanmin 2004, 26)

In Dong’s opinion, if many objective laws in translation could be summarized through investigation and research for people to learn and refer to, the novice translators would avoid wasting much time and energy to explore methods and techniques, and would not repeat the previous failures. Thus, it would be helpful to promote the translation work to achieve greater progress. This not only shows Dong Qiusi's profound understanding of the significance of studying the objective laws of translation in guiding practice, but also can be interpreted as his regret for the loss caused by Chinese translators' long-term neglect of the scientific nature of translation. (Chan Tak-hung 2004, 226)

Dong Qiusi, inheriting the traditional Chinese concept that translation is art and enlightened by the newly emerging foreign view that translation science, clearly realized that translation, as art, would become random activities if it did not observe the objective scientific laws and accept the guidance of the objective laws. Therefore, in 1951, he became the first person in China who claimed that " translation is a kind of science " in the most authoritative journal Bulletin on Translation. (Chan Tak-hung 2004, 226)

Dong Qiusi is the earliest translators in China who was aware of the unity and opposition relations between scientific and artistic translation. His view that translation is science is an important breakthrough in the development of traditional Chinese translation studies in the middle of the 20th century, which marks the beginning of Chinese translation studies turning to linguistic science and plays an important role in the historical transition of Chinese translation studies from ancient to modern times. (Chan Tak-hung 2004, 227)

===3. Dong Qiusi’s Innovation: to Establish Translation Studies As a Discipline===

Back in the 1950s, it became obvious that translation Studies in China required theoretical breakthroughs. Speaking of translation studies, the name of Dong Qiusi was worth special mentioning. Dong Qiusi, in an article entitled On the construction of translation theory in Translation Newsletter, made the proposal to establish translation studies as a discipline, claiming that "China has a long history of translation and, in spite of the lack of systematic theorization, has acquired an abundance of scattered and unconsolidated experiences and ideas". (Dong Qiusi 1951, 608)

In his view, "translation is not something unknowable; rather, it is an existential phenomenon governed by laws unique to itself, and therefore has all the qualities needed to become a theoretical". Dong projected a sanguine prognosis largely based on this perception of China’s long history of translation. With the wisdom that hindsight affords, Tan Zaixi ruefully notes:“In the 1950s China was behind no other country in terms of the construction of Translation Studies. Had Dong Qiusi’s idea caught everyone’s attention, our translation research might have been ahead of the West all along.” (Tan Zaixi 1995, 15)

What Dong seemed to be doing in that paper was what Nida had earlier on in 1947 tried to do, i.e. applying a ‘scientific’, modern linguistics approach to the study of translation. Given the fact that there was virtually no academic contact with the West in the early years after the Chinese socialist revolution of 1949, Dong or his fellow Chinese scholars would not have access to, or be able to even hear of, Nida’s work, and that the Russian scholar Andrei Fedorov’s work was not to be published till 1953, a full two years after Dong had published his paper, we may say that at the time Dong’s proposition on applying a ‘scientific’ translation studies approach to the theoretical development of translation was quite original, and seemed in large measure to be modernizing Chinese translation discourse, in spite of the fact that Dong’s paper did read more like a ‘policy speech’ than in-depth academic research, or in some ways it was not as substantiated research as were Nida’s or Fedorov’s work. (Chan Tak-hung 2004, 225)

However, this optimism is retrospectively ungrounded because China was soon afterwards plunged into great social and political upheaval and its embryonic intercultural connectivity would be severed. Translation Studies could not develop until the early 1980s when translation activity was in full swing once again, fuelling an interest in analyzing translation problems as well, since large scale translation practice created renewed impetus for promoting Translation Studies. (Sun Yifeng 2012, 2)

Nevertheless, it was not difficult to judge from the contents of several articles by Dong published successively from 1950 to 1951, such as How to Establish Translation Criticism and Self-Criticism, Criteria and Key points of Translation Criticism, and On the Construction of Translation Theory that he had formed a preliminary framework at that time. This framework consists of three parts: translation criticism, translation theory and translation history. Dong envisaged two steps towards this. (Wang Qinghua 2016, 77)

First, that a “common programme” be drafted on the study of major issues such as methods of translating, systems of revision and proofreading, criteria of translation, etc. for adoption by a national conference on translation. Second, that the government sanctioned agency organize experts to do six things: (1) write a history of translation in China; (2) introduce Western books on translation theory to Chinese readers; (3) use scientific linguistic methods to compare Chinese and foreign languages; (4) conduct translation criticism; (5) sum up experiences of translating; and (6) publish a translators’ journal. The end products of this national drive would be two books, one on the history of translation in China, and the other on the translatology of China. (Fan S.1999, 42)

'''3.1 Translation Criticism'''

"Translation criticism is a major link between translation theory and translation practice." Not only can translation criticism be used to guide translation practice, but it can also enrich translation theory. It plays most direct role in the application of translation theory into translation practice. It can be seen that Dong has a very clear understanding of the positive function of translation criticism, in order to make translation criticism serve translation practice constructively, he put forward practical opinions and suggestions on the criteria, priorities, and approaches of translation criticism, etc. (Newmark 1988, 184)

Exactly as he said, this kind of translation criticism could play a very good supporting role even though it could not substitute for the whole work of constructing theoretical system of translation, because it could enrich translation theory, and defined each definition clearly and specifically, which was very important for the construction of any theory. (Zhang Qian 2012, 5)

Translation development is inseparable from translation criticism, but translation criticism has been in a non-rational state for a long period, and translators always turn a blind eye to some serious problems, such as the impetuous translation climate, blind introduction of copyright, decreased translation quality. etc. The fundamental reason for this situation lies in that we do not establish a positive and effective criticism theory as Dong said. The establishment of such a theory depends largely on the establishment of scientific translation criticism system. (Zhang Qian 2012, 5)

Although translation criticism can be traced back to ancient times in China, such as the argument about literal translation and free translation, the research on translation criticism itself did not start until after 1949. In the early period after the founding of New China, the tasks that Chinese translators faced with were pretty arduous. There were two main problems: translation work was poorly planned and organized, and low-quality translations were published in large quantity. Therefore, how to solve the problems became one of the major tasks for the relevant department of the government. On March 26, 1950, ''China Daily'' published three papers on translation criticism with the title of “Taking Serious Attitude to Translating” by the Divisions of People’s literature and People’s Field for Arts. That is to say, the first new chapter of translation criticism began in early 1950’s in China. (Sun Zhili 1996，193)

In Dong's opinion, translation criticism is of great importance in that it is conducive to solving many practical problems and makes great contribution to cultivating translation talents, improving translation quality and developing translation criticism research itself. Dong Qiusi also put forward seven valuable Suggestions on how to carry out translation criticism: Firstly, distinguish established translators from novice ones. If a famous translator is irresponsible, he should be seriously criticized. For new translators, try to point out their mistakes. What is more important is to tell them how to correct mistake. Secondly, pin down the key points. The number of translation work is too large to criticize each of them. Thirdly, master principles and solve the issue of principles in translation through some typical cases. Fourthly, recommend successful experience and avoid simply criticizing mistakes. Fifthly, correct bad attitudes towards work. Translators and publishers should be responsible and meticulous respectively and avoid being perfunctory. Sixthly, establish correct theory. Translation theory is the foundation of translation criticism. Without the guidance of translation theory, translation criticism will become unclear about what is right or wrong. Seventhly, conduct critical attitude. Critics should seek truth from facts, be kind to others and try to be unbiased and objective. What’s more, Dong put forward the proposal of “constructive translation criticism.” (Dong Qiusi 1951, 608-610)

He illustrated that the constructive translation criticism was “to deal with fundamental problems, which have not been handled properly for long, with the aid of some typical examples.” He further explained “It is only by means of intensively reading one book and extensively reading many books that we can focus on criticism priorities, obtain a practical criticism criterion, so that we can criticize or appraise fairly and appropriately, the people to be criticized can be convinced, and readers can benefit. This kind of translation criticism can be called truly constructive.” (Dong Qiusi 1951, 609)

Reviewing the history of translation criticism 50 years ago, constructive translation criticism was quite rare. Apparently, translation criticism lacked theoretical self-consciousness. Due to the lack of supervision and guidance on practice, it was difficult to make thorough and reasonable explanations for many phenomena in the history of translation. Given that Translation criticism tended to be mixed with translation theory. Dong Qiusi separated translation criticism from translation theory and focuses his research on the construction of translation criticism. At that time, it was of extreme historical significance to emphasize the importance of the construction of translation criticism. (Wang Qinghua 2016, 81)

'''3.2 Translation Theory'''

Although the study of stage translation theory had been making progress and had made some achievements, there were still many problems, which were mainly manifested in the lack of system, scientific research methods, pure theory explorations and communication with the West. In his article ''The Cultivation of Translators'', Dong Qiusi expressed his regret that China had not established a complete theoretical system of translation until the People’s Republic of China was founded in 1949. (Zhang Qian 2012, 38)

Dong Qiusi held that the construction of translation theory was a long and arduous mission, the finishing of which required a lot of people to spend a long time, adopt scientific linguistic methods, and carry out in-depth investigation and research. In order to accomplish the task smoothly, he proposed a two-step strategy. The first step was to solve some important issues in the translation field in a short time. Second, long-term planning should be implemented simultaneously with short-term planning, including compiling ''Chinese Translation history'', sorting out and explaining China's local translation experience, absorbing and drawing on the essence of foreign theories and so on. After a long period of construction and the full development of the theoretical system of translation, some translation problems involved in the first step of the scheme would be finally solved. (Zhang Qian 2012, 38-39)

Dong Qiusi's main views on the guidelines for the construction of translation theory can be summarized as follows: adopting scientific linguistic methods, focusing on traditional Chinese translation theories, learning from foreign translation theories and closely connecting with practice. Dong suggested that like all other scientific theories, Chinese translation theory has its own general and specific features. On one hand, it should correspond with the general laws of science; and, on the other hand, it should possess its own distinctive features of its own time and place. It should draw on the theories and experiences of foreign countries, but it is absolutely not a blind copy. (Wang Qinghua 2016, 88)

In other words, there is no shortcut. What is required is the investment of human and material resources of our country. He put forward that we could not simply expect foreign countries to establish translation theories for our use. Theories stem from experience. We already had a preliminary theoretical foundation and over-one-thousand-year translation experiences, including the experiences of translating Buddhist Scriptures in the early period of Tang Dynasty, and those of many translators like Lu Xun, Qu Qiubai since the May Fourth Movement. Therefore, it would not be difficult to establish a complete theoretical system if we could collect, analyze, refine and develop the experiences of our own country. After the founding of New China, Dong Qiusi took the lead in openly criticizing the traditional translation theories in China. Not only did he point out the crux of the slow development of Chinese traditional translation theories, but also, more importantly, he clarified the study objects of Chinese translation theories and the guidelines for the construction of translation theories. (Wang Qinghua 2016, 88-89)

'''3.3 Translation History'''

Dong Qiusi are also a pioneer in the study of translation history. As we know, the study of translation history had been neglected for quite a long time. Although there had been relevant researches before Dong Qiusi, for example, in 1940, Huang Jiade(黄嘉德) edited a collection of Translation Studies entitled ''The History of Translation'', which excerpted the pertinent articles of Hu Shi and other translators in this field, we could not find anyone who formally came up with the history of translation as a specialized field of translation studies prior to Dong Qiusi. The study of the history of translation is a basic step which plays a decisive role in the construction and development of translation as a discipline. (Wang Qinghua 2016, 90)

Dong Qiusi also attached great importance to the study in the construction of his translation system. In "On the Construction of Translation Theory", he wrote We should compile the ''History of Chinese translation'', sum up the translation experience since the Eastern Han Dynasty from a correct historical point of view, and grasp the right direction and principles in the process of development. Dong Qiusi stated that any research field inevitably had its own clear direction and principles if it wante to develop into an independent discipline. As far as the field of translation studies is concerned, the study of translation history undertakes this task. (Wang Qinghua 2016, 91)

The history of translation provides necessary documents for the construction of translation as a discipline. The study of the history of translation is favorable to understand the natural characteristics of translation and to provide reference for the construction of translation study. In the past, translators and researchers were bound to come across problems similar to those we encounter today, and have struggled to solve them. The ideologies, the development level of language and cultural in the times they lived in would also have influenced them, so that they made choices on many issues such as translation standards, translation methods and translation functions. By sorting out the relevant experience and theories of translators throughout the history and mastering the development history of Translation in China, we can draw lessons from them, which are of enlightening significance to the confirming of status of the translation as a discipline. (Wang Qinghua 2016, 91-93)

===4. conclusion===

From the second half of the 1940s to the beginning of the 1950s, Dong Qiusi had a comprehensive and in-depth reflection on many important issues in traditional Chinese translation studies, such as translation standards, the nature of translation, the creativity of translation etc., among which there were multiple original perspectives, such as: the translation criteria are adhered to based on text styles; Literary translation is "re-creation"; The essence of translation is "science", etc. In the early 1950s, Dong Qiusi established a translation framework consisting of translation criticism, translation theory and translation history. This viewpoint is not only leading in China, but also in the history of translation studies around the world. Chinese translation experts and scholars generally agree that Dong Qiusi is the founder of the establishment of the translation discipline. In terms of the historical contribution to the construction of the translation discipline, Dong Qiusi can be regarded as a worthy pioneer.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 09:50, 21 December 2020 (UTC)

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='''Translation Criticism'''=

==On Translation Criticism-based on back-translation 丁代凤 Ding Daifeng MTI英语笔译 202070080583==

===Abstract===

Translation practice has a rather long history both at home and abroad. Once there is translation practice, there is translation criticism. Due to the change of time and space, translation criticism needs to be carried out from different perspectives. Based on previous studies and personal translation practice, the author finds two common problems in translation criticism: 1) lack of translation criticism in translation practice; 2) lack of awareness of time and space change during the process of translation criticism. Based on the analysis of the relationship between back translation and translation criticism, the author analyzes the application of back translation in words, expressions and texts, and illustrates the roles of back translation in translation criticism. The author analyzes a large number of examples in this thesis and tries to be reasonable and well-founded, hoping that this thesis can give some inspiration to other scholars who study translation criticism.

===Key words===

translation criticism; back translation; translation testing; cultural communication

===题目===

论翻译批评—基于回译

===摘要===

无论在国内还是国外，翻译实践的历史可谓悠久。只要有翻译实践，就会有翻译批评。由于时间与空间的变化，翻译批评也需从不同的角度进行。基于前人的研究以及自身的翻译实践，作者发现目前普遍存在于翻译批评中的两个问题：1）在翻译实践过程中缺乏翻译批评意识；2）在翻译批评过程中，缺乏对空间和时间变化的意识。基于对回译与翻译批评二者关系的分析，作者对回译法在词汇以及文本当中的应用分别进行了分析，阐述了回译法在翻译批评中作用。作者在论文中分析了大量的实例，尽量做到有理有据，希望本论文能够给其他研究翻译批评的学者些许启发。

===关键词===

翻译批评；回译；翻译检测；文化交际

===1. Introduction of translation criticism===

Translation practice has a rather long history both at home and abroad. Once there is translation practice, there is translation criticism(Wang Kefei 1994,33). As for translation criticism, it refers to the evaluation of a translation under certain social conditions, following certain translation principles and using certain methods. It is one of the three major components of translation studies, and it also serves as an internal driving force for the disciplinary construction of translation. As the characteristic of one language is different from the other, it is difficult for us to judge whether a translation is appropriate or not. In the process of translation, we have to take both language and culture into consideration.(Wang Jianguo 2005,78)

That is to say, we also have to lay equal emphasis on language and culture when we judge a translation. As a complete paragraph or passage is composed of many words and sentences, we are prone to analyze each word and sentence to assess the quality of a translation. If we analyze a passage under the reader-oriented translation criticism principle, then the translation should be easy to read and be accepted by its readers. If we analyze a passage based on the translator-oriented translation criticism principle, the translated version should be in line with the original text in terms of meaning as much as possible. However, this is far from enough.(Wang Jianguo 2005,78)

Given the translation practice takes place at different times and in different cultural backgrounds, we should adopt different perspectives to examine a translation accordingly(Xu Jun 2016,439). When it comes to the translation of Buddhist scripture in the Han Dynasty, its main purpose is to spread its doctrine, so what the translator needs to do is to grab its main idea. But when it comes to the sci-tech translation during the Westernization Movement in modern times, its main goal is to learn advanced technologies from developed western countries, so the translator have to make sure that the translation of each sentence in the original text should be totally correct and their translations should be operational and practical.

According to Professor Xu Jun, translation activities have always existed in human history, and their forms and connotations are constantly enriched because of the social, economic and cultural development.(Xu Jun 2014,288) Therefore, translation practice is a dynamic process, and that means translation criticism should be conducted under a certain historical and cultural context.

Taking the factors mentioned above into consideration, the author found that there are still two problems existing in translation criticism, they are: 1) lack of translation criticism in translation practice; 2) lack of awareness of time and space change during the process of translation criticism.(Wang Jianguo 2005,78) Generally speaking, the author tries to solve these two problems of translation criticism by using the back translation method and analyzing the texts relating to back translation, thus improving the current situation of translation criticism.

===2. Relationship between translation criticism and back translation===

There are a large number of translation methods available for us to choose when we do some translation, such as free translation, literal translation, transliteration, amplification, omission, back translation and so on. Among these translation methods, no translation method can have the same effects on testing the original text as back translation. Literally, back translation is the process of translating a text that has already been translated into a foreign language back to the original language(He Xianbin 2002,45).

In A Dictionary of Translation Studies in China, Fang Mengzhi had divided back translation into three categories. They are back translation for testing, back translation for research and mechanical translation.(Fang Mengzhi 2011,97) Here, the author will mainly talk about back translation for testing. According to Fang Mengzhi, back translation for testing works as a kind of question type, aiming to test and find out the problems existing in the translation process(Fang Mengzhi 2011,97). As such, back translation for testing has the same purpose as translation criticism. This just proves that it is the right choice to apply back-translation method to translation criticism.

Back translation plays a irreplaceable role in comparing the similarities and differences between the structures of the original text and the translated version.(He Xianbin 2002,46) During this process, we can have a better understanding of the characteristics of the two languages involved. When we translate text A into text B, an appropriate way to examine the quality of text B is to translate it back into text C which is almost similar to text A in terms of its meaning and structure. Unlike other ways used in translation criticism, back translation offers us three different texts. Text A, the original text, will be the best material for us to examine the quality of our translation. Although text A serves as a criteria for us to conduct translation criticism, we can not decide whether the translation is good or not simply by judging the degree of similarity between text A and text C.

We all know that every coin has two sides. On the one hand, there is no doubt that text A and text C can not be exactly the same. This is mainly because different languages have different language structures and different ways of expressing ideas. Even the one who do the back translation is exactly the writer himself or herself, the vocabularies and sentence patterns he or she uses will change over time. On the other hand, if the structures of text A and text C are very similar, it may means that text B only apply literal translation and its translation may not very elegant to some extent.(He Xianbin 2002,46)

What we should we do is not only just to focus the correctness of each word and sentence, but to ensure similar or even same effects on cultural communication. That is to say, there is no need to pursue syntactic and lexical consistency in text A and text C. Otherwise, anyone who holds the text A will criticize your translation and say that there are still some differences between text A and text C, and your translation is still not good enough(Si Guo 2000,119). Therefore, back translation will not make any sense in the process of translation criticism.

===3. Analysis of texts relating to back translation===

As our country continues to deepen the reform and opening-up policy, we have began to come into contact with more and more foreign words. Meanwhile, quiet a few foreign literary works relating to Chinese culture and history have merged(Tan Zaixi 2018,3). For translators, it is a rather trick task to deal with such words, expressions and texts. In this part, the author will mainly analyze two situations of the use of back translation, namely, back translation in words and expressions and back translation in different texts.

====3.1 Back translation in words and expressions====

Actually, back translation usually takes place at the word level. We can find that many Chinese words in our daily life come from western countries, such as 莎士比亚(Shakespeare), 华伦天奴(Valentino), 猎头(head hunter), 唐老鸭(Donald Duck), 雅思考试(International English Language Testing System, also known as IELTS), 阿司匹林(aspirin) and so on. At the same time, some foreign literati and scholars in China usually change their names or take a Chinese one. Here are some typical examples: 赛珍珠(Pearl S. Buck), 利玛窦(Matteo Ricci), 费正清(John King Fairbank), 马悦然(Goran Malmqvist) and葛浩文(Howard Goldblatt).(He Xianbin 2002,45)

Likewise, there are also many English words and expressions coming from China, such as Confucius(孔子), Long March(长征), tofu(豆腐), litchi(荔枝), chow mein(炒面), brainwash(洗脑), long time no see(好久不见) and so on. When we translate these two kinds of words, we have to make sure that our translation is completely the same as the original word. Because the translations of these words are fixed in the target language, we should not take it for granted that we can translate them by virtue of our own experience or in a normal way.(He Xianbin 2002,45)

====3.2 Back translation in texts====

Generally speaking, translation criticism usually take place in literary text. There are a large number of famous works relating to back translation, such as Moment in Peking written by Lin Yutang, Joy Luck Club written by Amy Tan, The Good Earth written by Pearl S. Buck, My Country and My People written by Lin Yutang, Naked Earth written by Eileen Chang and so on. All these works are written in English, but the contents in them are all related to China. Some of them are written by overseas Chinese writers, and some of them are written by those foreign writers who have lived in China for a rather long time, so the authors of these works all have a great understanding of China’s society and its national conditions(Li Changbao 2019,133).

If we translate these kinds of works back into Chinese, this process is called rootless back translation. In this process, we have to pay particular attention to the cultural communication effect of its Chinese translation. Next, the author will analyze some literary texts by using the back translation method so as to compare the different structures of English and Chinese and illustrate how back translation functions in the process of translation criticism. Here are some examples and their analyses:

(1) Original Text: Now this magistrate was a poor man and had not seen so much money in his life time before, being only newly risen to his position through the bounty of his father, who had put all the money he had and could borrow to buy this place for his son, so that from it the family might acquire some wealth. (Buck 2016,272)

Target Text: 这县官原是个穷汉，一辈子不会见过这么多的款子，他靠了他父亲的鑽营，才谋到这位置，他父亲用了自己所有的以及能够借到的钱给儿子买到这官缺，目的是那家从此可以发财了。(Hu Zhongchi 1933,270)

This paragraph is excerpted from The Good Earth written by Pearl S. Buck. As the most famous novel of Pearl S. Buck, The Good Earth describes the situations of the farmers in China in the early 20th century, aiming to show a real China to the western world.(Buck 2016,272) In order to compare the structures of the original text and the target text, the author tries to translate the target text back into the original text by means of some popular translation websites. Here is the translated version offered by Sougou online translation:

The county magistrate was a poor man, and he never saw so much money in his life. He got this position by his father’s gaining, and his father used all his money and the money he could borrow to buy this official vacancy for his son, with the aim that the family can get rich from now on.(trans by Sougou online translation)

Here, "他靠了他父亲的鑽营，才谋到这位置" is translated into "He got this position by his father's gaining". But in the original text, it is "being only newly risen to his position through the bounty of his father". In Chinese, we usually use many short sentences to express one thing, while a long sentence with many clauses is commonly used in English. Besides, "官缺" in the target text is "place", while it becomes "official vacancy" when using the back translation method. The word "place" here refers to a position that is available for or being used by somebody. That exactly proves that English usually uses a simple word to express a rather complicated meaning. Hu Zhongchi extended the meaning of "place" and translated it into "官缺", which ensures the translation is in line with the the expression habits of Chinese and the background in The Good Earth.(Hu Zhongchi 1933,270)

(2) Original Text: "It was accompanied by 'dragon-and-phonex cakes', silks, tea leaves, fruits, a pair of living geese, and four jars of wine."(Lin Yutang 1998, 78)

Target Text: "......送有龙凤饼、绸缎、茶叶、水果、一对鹤、四坛子酒。"(Zhang Zhenyu 2005,46)

This sentence is excerpted from Moment in Peking. It describes some gifts that the bridegroom should present to the bride when they get married. Here is the translated version offered by Sougou online translation:

There are dragon and phoenix cakes, silks and satins, tea leaves, fruits, a pile of cranes and four jars of wine.(trans by Sougou online translation)

Based on the translation given by Sougou, we can easily find that there are some differences between it and the original text. Firstly, "绸缎" is translated into "silks and satins" by Sougou. Actually, "绸缎" in Chinese refers to silk products in general. Therefore, the target text translated by Zhang Zhenyu is more idiomatic. According to Qian Zhongshu, translation is like painting, so what we should pursue is the similarity in spirit rather than the similarity in form. As such, there is no need for us to translate every word in the original text in order to pursue royalty. Secondly, "一对鹤" is translated into "a pair of cranes" by Sougou. The meanings of living geese and crane are totally different. In China, cranes represent longevity. Obviously, it is not customary for men to give cranes to women when they get married. Therefore, it is better to translate "a pair of living geese" into "一对活鹅" rather than "一对鹤".(Wu Yangbo 2010,133)

(3) Original Text:余幼聘金沙于氏，八龄而天。娶陈氏。陈名芸，字淑珍，舅氏心余先生女也，生而颖慧，学语时，口授《琵琶行》，即能成诵。四龄失怙，母金氏，弟克昌，家徒壁立。芸既长，娴女红，三口仰其十指供给，克昌从师，修脯无缺。一日，于书簏中得《琵琶行》，挨字而认，始识字。刺绣之暇，渐通吟咏，有“秋侵人影瘦，霜染菊花肥”之句。(Shen Fu 1878,8)

Target Text: I was engaged in my childhood to one Miss Yu, of Chinsha, who died in her eighth year, and eventually I married a girl of the Ch'en clan. Her name was Yun and her literary name Suchen. She was my cousin, being the daughter of my maternal uncle, Hsinyu. Even in her childhood, she was a very clever girl, for while she was learning to speak, she was taught Po Chuyi's poem, The P'iP'a Player, and could at once repeat it. Her father died when she was four years old, and in the family there were only her mother(of the Chin clan) and her younger brother K'ehch'ang and herself, being then practically destitute. When Yun grew up and had learnt needlework, she was providing for the family of three, and contrived always to pay K'ehch'ang's tuition fees punctually. One day, she picked up a copy of the poem The P'iP'a Player from a wastebasket, and from that, with the help of her memory of the lines, she learnt to read word by word. Between her needlework, she gradually learnt to write poetry. One of her poems contained the two lines:"Touched by autumn, one's figure grows slender, Soaked in frost, the chrysanthemum blooms full."(Lin Yutang 1936,10)

This passage is excerpted form Six Chapters of a Floating Life written by Shen Fu in the Qing Dynasty. Later on, it was translated into English by Lin Yutang. Based on the translation of Lin Yutang, Li Hui translated it back into Chinese. Here is the translation of Li Hui:

我年幼时与金沙于氏小姐定亲，于氏八岁而亡，最后我娶了亲族陈家的姑娘。陈氏名芸，字淑珍，是我的表姐，我舅舅心馀先生的女儿。芸自小聪慧伶俐，在她学说话时，教她白居易的长诗《琵琶行》，她很快就能背诵。四岁时她父亲去世，家中只有她母亲（金氏）、弟弟克昌和她自己，家境几乎一贫如洗。芸年岁稍长即学做女红，供养一家三口用度，并始终设法按期付克昌的学费。一天，她自废纸篓中捡得《琵琶行》一诗，凭着对此诗的记忆，便从上面逐字逐句学认起来。刺绣的闲暇，她渐渐学会学诗，其中一首里有如下两句：“秋侵人影瘦，霜染菊花肥。”

By comparing the original text and the translated version of Li Hui, we can easily find that the translation of Li Hui is obviously shorter than the original text. What is more, the translation of Li Hui is more like an explanation of the original text rather than a new text using the back translation method. The difference of these two texts lies only in the usage of some Chinese words because of the change of the times. For example, "失怙", which means somebody lose his or her father, was changed into "父亲去世". "修脯", which means a gift or reward for the teachers in the Qing Dynasty, was changed into "学费". Likewise, "书簏" was also changed into "废纸篓".(Lin Yutang 1936,10)

In order to ensure readability, Li Hui used the words popular in the present, which means that the era in which a translator lives will influence the words he or she adopts. This also proves that Mr Lin Yutang has totally understood the meaning of the original text and used the free translation method so that the translation of Li Hui can be in line with the original text in terms of meaning. At the same time, all the words in the translation of Li Hui are rather easy for readers to accept, which means that Mr Lin Yutang has attached much importance to the the cultural communication in order to promote foreigners’ understanding of China and spread China’s culture.(Lin Yutang 1936,10)

As the economy in China is booming and the cultural exchanges between China and the rest of the world are increasing, translation plays an more and more important role in promoting the cultural soft power of China. Although most translation criticism activities take place in the field of literary text, we should put equal emphasis on the development of translation criticism in both literary text and non-literary text, thus improving our translation quality as a whole. Here is an example of the back translation method used in the non-literary text:

(4)Original Text: Coal is the most abundant energy source in the world, but opponents to its use are more vocal than ever.(excerpted from the Financial Times)

Target Text: 煤炭是是全球储量最大的资源，但反对使用煤炭的声浪逐渐增长。

This paragraph is excerpted from the Financial Times, which mainly describes the decreasing demand of coal. The author tries to translate the target language back into the original on her own, and uses online translation website to translate it respectively, here are the two translated versions:

1. Coal, the most abundant energy resource on the globe, is now facing increasing backlash. (trans by the author)

2. Coal is the resource with the largest reserves in the world, but the voice against the use of coal is increasing gradually.(trans by Sougou online translation)

By comparing these two translated versions offered by the author and Sougou respectively and the original text, we can easily find that there is still a big gap among them. For the same expression "声浪逐渐增长", the translation of the author only expresses its superficial meaning, which is only faithful but not elegant. Similarly, the translated version offered by Sougou only uses free translation without paying much attention to idiomatic expressions in English. However, the expression "are more vocal than ever" exactly corresponds to "声浪逐渐增长". The word "vocal" is a word related to voice, so does the word "声浪". The target text has maintained the same effects of cultural communication and made the passage more vivid and attractive.(Wu Yangbo 2010,133)

===4. Application of back translation===

Based on the examples being analyzed in the previous part, the author will mainly introduce when back translation should be applied to translation criticism and the roles of back translation.

At first, back translation help us improve China’s external image(Tan Zaixi 2018,2). Just as example 3 mentioned in the chapter three, this example is excerpted from a very famous work written by a Chinese, then another Chinese person who masters English has translated into English. If we want to understand how foreigners perceive the history of China and make sure that the English version can produce an impact on the spread of Chinese culture, we have to assess the quality of the English version. Of course, the most important thing is to ensure that all the contents are correctly translated.

Except that, we should also ensure that the values are correctly conveyed. It is commonly known that the original text can not be totally the same as the target text because of language differences. By translating the target text back into the original language, we can have a strong sense of the inner meaning of the target text, and we can also know how foreigners feel when they read the target text.(Tan Zaixi 2018,2)

Secondly, back translation plays a key in improving our translation quality.(He Xianbin 2002,46) For example 1 and 2 in the chapter three, their main purpose is to show the image of China in a specific time or context. Therefore, we have to make sure that every word is correctly translated. However, we should not only pursue faithfulness and expressiveness, but pursue elegance as well. Just like the example 4 mentioned above, no matter how our translation correct is, we still can not make our translation as idiomatic as the original text. Only when we know that there is still a much room for us to improve, can we try our best to improve our translation abilities.

Finally, back translation greatly helps us assess the whole structure and general meaning of the translation for we have to do the translation twice.(He Xianbin 2002,47) Usually, back translation takes place in a certain context or a relatively complete text so that we can avoid only analyzing the target text word by word or sentence by sentence. What is more, the usage of words and expressions may change with the times. As far as the author concerned, back translation is another way to rewrite the original text and make it more acceptable for the readers now.

===5. Conclusion===

As China’s comprehensive national strength continues to increase, more and more researchers and scholars in the field of translation studies and translation practice have attached more importance to the cultural communication so as to promote the development of Chinese literature and culture. However, the translation market is still a mixed bag because of lack of awareness of translation criticism.(Fan Dongsheng 2000,33) When scholars began to pay attention to translation criticism, many problems still lie in this field. For example, translation criticism is usually conducted in literary texts, and there is lack of general principles to conduct translation criticism. Among various methods that can be applied to the improvement of the translation quality, the author particularly chooses the back translation method.

There is no doubt that translation criticism can have a great influence on the improvement of the general translation quality in our country. Based on previous studies and personal translation practice, the author analyzes the application of back translation in words, expressions and texts, and respectively illustrates three roles of back translation in translation criticism. Firstly, back translation help us improve China’s external image. Secondly, back translation plays a key in improving our translation quality. And thirdly, back translation greatly helps us assess the whole structure and general meaning of the translation.(Fan Dongsheng 2000,33)

The author analyzes a large number of examples in this thesis and tries to be reasonable and well-founded, hoping that this thesis can give some inspiration to other scholars who study translation criticism. However, there are still some limitations in this thesis. At first, the selected examples are limited in genre and can not fully explain all the problems. Secondly, back translation can only be applied to a certain situations because of the complexity of the translation activity. Learning is a lifelong process, the author will continue to study in this field in her later study life, hoping that the translation quality in China will gradually improve in days to come.(Fan Dongsheng 2000,33)

===6. References===

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Lin Yutang. Moment in Peking [M]. Beijing: Foreign Language Teaching and Research Press, 1998.

Buck, S. Pearl赛珍珠.(1935).大地 [The Good Earth]. trans by Hu Zhongchi胡仲持. Shanghai: Kaiming Bookstore开明书店.

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He Xianbin贺显斌.(2002).回译的类型、特点与运用方法 [Types，features and methods of application of back translation].中国科技翻译Chinese Science&Technology Translators Journal(04):45-47+54.

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Lin Yutang林语堂.(2005).京华烟云 [Moment in Peking]. trans by Zhang Zhenyu张振玉. Xi’an: Shaanxi Normal University Press陕西师范大学出版社.

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Wang Jianguo王建国.(2005).回译与翻译研究、英汉对比研究之间的关系 [The relationship between back translation and translation studies and contrastive studies of English and Chinese]. 外语学刊Foreign Language Research(04):78-83+112.

Wang Kefei王克非.(1994).关于翻译批评的思考—兼谈《文学翻译批评研究》[Reflections on Translation Criticism—A Study on Literary Translation Criticism].外语教学与研究Foreign Language Teaching and Research( 3) : 33-36．

Wu Yangbo吴央波(2010).华裔英语文学翻译中的文化还原问题—以《京华烟云》为例[Cultural Restoration in the Translation of Chinese English Literature—A Case study of Moment in Peking].重庆科技学院学报(社会科学版)Journal of Chongqing University of Science and Technology(Social Sciences Edition)(07):132-134.

Xu Jun许钧. (2016).论翻译批评的介入性与导向性——兼评《翻译批评研究》 [On the Interventionism and Orientation of Translation Criticism—A Review of Research on Translation Criticism]. 外语教学与研究Foreign Language Teaching and Research 48(03): 432-441+480.

Xu Jun许钧.(2014).翻译论[On Translation].Nanjing:Yilin Press译林出版社.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 16:05, 20 December 2020 (UTC)

==Analysis of Liang Shiqiu's domestication and Foreignization translation strategies on the Shakespeare's plays. 苏琳 Su Lin 202020080640 比较文学和跨文化研究==

=== Abstract ===
Translation is an "art of choice". Translators are always faced with the choice of domestication or foreignization in the process of translation. The basic task and requirement of translation lies in that the translator can transcend the differences between languages and cultures and achieve the harmony and unity of the two cultures. Therefore, the principle of "appropriateness" is very important. The famous Chinese literary translator Liang Shiqiu translated independently ''The Complete Works of Shakespeare''by using the translation strategies of "the doctrine of the mean", that is, foreignization is the main translation strategy, and domestication is the supplementary translation strategy, which embodies the principle of "appropriateness ". His translation strategy is based on the openness and inclusiveness of the language and culture itself, which not only fully conveys the meaning of the original text, but also has the translator's careful intervention, which is conducive to the mutual communication and penetration of different cultures.
===Keywords ===
Liang Shiqiu; Foreignization; Domestication; ''The Complete Works of Shakespeare''
===摘要===
翻译是一门“选择的艺术”，译者在翻译过程中，始终面临着应该采用归化还是异化的问题。而翻译的基本任务和基本要求在于译者能跨越语言文化间的差异，求得两种文化的协调统一，因此“适度”原则很重要。我国著名的文学翻译家梁实秋独立完成的汉译《莎士比亚全集》就采用了“中庸”的翻译策略，即以异化为主，归化为辅，体现了“适度”的原则。他的此种翻译策略立足于语言文化本身的开放性、包容性，既充分传递了原文意义，又有译者的谨慎介入，有利于不同文化的相互交流与渗透。

===关键词===
梁实秋；异化；归化；《莎士比亚全集》
===I.Introduction===
When it comes to translation strategies, it is worth mentioning the American translation theorist Lawrence venuti, who borrowed his ideas directly from the German theologian and philosopher Friedrich schleiermacher and defined two translation strategies, domestication and foreign inaction, respectively. The former, as venuti suggests, refers to drawing the foreign culture closer to the readers in the target culture so that the text is recognizable and familiar, while the latter refers to bringing the readers into the foreign culture so that they see the cultural and linguistic differences. (Lawrence Venuti, 1995:19-20) And in the field of translation, the choice of domestication and externalization is very important.

Liang Shiqiu used the two strategies accordingly and paid more attention to function-plus-loyalty model. He made a target text work in the intended way in the target situation, meanwhile he gave consideration to the interpersonal relationship between social environment, target receivers and original authors. If there is any conflict between them, he always mediated and sought the understanding of all sides. Just as he said in his article ''Talking about Translation'',“There is no certain method in translation. It is up to the translator who, with his mastery of language, weighs his words and reproduces the source text in another language in the way he thinks to be the best." (Yang Xunwen,2002: 437)

From these words, we can see Liang Shiqiu did not hold that the translator must use one certain strategy or method in translation and thereby the adopting of domestication or foreignization in translation all depends on the actual needs. According to the “cultural turn”theory, it could be possible for us to think that it is the embodiment of Liang Shiqiu's idea of the mean in his translation.

“The problem of domestication and foreignization is not only a question of language choice on the technical level of translation, but also a moral and ethical attitude of translators towards foreign cultures.Foreignization does not take the original text and the culture of the original text as the final destination, because it always involves the process of the target language and cultural transformation, in which the translator mainly pays attention to and follows the cultural and moral factors of the original text.Therefore, domestication and foreignization are a pair of general concepts rather than a strict binary opposition. The definition and choice of the two depends on the specific cultural context and effect of the translation, which may change at any time and on the occasion.”（Liu Junping,2009:445)

Through the study of Liang Shiqiu's translation, the author finds that there are both foreignization strategies and domestication strategies in liang Shiqiu's translation, but generally speaking, foreignization is the main translation strategy and domestication is the secondary translation strategy.

It should be noted here that Liang Shiqiu, as a representative of early Chinese translators, has translated more than ten Western masterpieces, and due to the limited space of this paper, it is difficult for the author to list each and every one of Liang's translations. As the saying goes, a leaf falls, and the Complete Works of Shakespeare is his most successful and possessive masterpiece, therefore, the author mainly endeavors to analyze some typical examples from his Complete Works of Shakespeare in order to provide readers with an overall picture of Liang's translation strategy.

===II.The application of foreignization and domestication===
The problem of foreignization and domestication is a pair of very important categories in the study of literary translation. It can be traced back to the interpretation of translation approaches by German translation theorist Schleiermacher in 1813. “There are only two ways for translation: one is to let the author remain there and lead readers to approach the author, and the other is to make the author approach readers while readers remain there."(Schleiermacher,1992:149)

These two concepts were later adopted by the American translator Venuti in 1995 and were titled "foreignization " and "domestication " in his book "The Invisibility of the Translator". Foreignization and domestication are essentially a kind of thinking and value orientation of the translator that is, when facing heterogeneous factors, whether the translator tends to the original author's thinking or reader's thinking. Liang adopted foreignization strategy in translating the culture-loaded words so as to retain exotic flavor.
====2.1Foreignization-dominated strategy====
Liang Shiqiu's foreignization strategy in translating Shakespeare's plays mainly includes two levels of connotation, one is cultural content, and the other is language structure . At the level of cultural content, translators mainly try to present the original foreign culture as much as possible, without any deletion. On the level of language structure , translators focus on introducing fresh expressions, and strive to expand and enrich certain norms in the target language culture.The author analyzed his foreignization strategy from the following three perspectives.

=====2.1.1Transliteration=====
“when it comes to translating the names of characters,Liang always transliterates them.transliteration can be understood as a method to practice foreignization,since it brings readers no familiar feeling of these names.Liang once pointed out that foreigners often had some strange and long-winded names and there was no need for a translator to offer them names with Chinese characteristics”(Kefei,1988:49).

Let’s look at the following examples:Antonio 安图尼欧,bassanio 巴珊尼欧,Lorenzo 洛兰邹,Shylock 夏洛克,Tubal 条巴尔,Launcelot Gobbo 朗西洛特高波,Leonardo 李昂那多,Portia 波西亚,Nerissa 拿利萨,Jessica 杰西卡,etc.
All the names in this play are transliterated into Chinese. They sound strange in Chinese. They bear no local imagination to our readers. This way of foreignizing names of the original into the target language will bring readers a fresh breath of air and avoid imposing false connection with Chinese.

Western literature owes its development to the ancient Greek and Roman culture which is supposed to be the cradle of western civilization. Many writers from western countries would quote myths from the ancient Greece and Rome in one way or another to enrich the content of their works. The Bible is another source of quotation. Bible, together with the ancient Greek and Roman myths, makes western works difficult for us Chinese to appreciate. Since Chinese literature lives on a totally different cultural background, a translator could often find it hard to offer readers proper Chinese counterparts in his translations. The Merchant of Venice is full of allusions characteristic of western culture. Let's look at how Liang deals with the names of these allusions.

Thus when I shun Scylla,your father,I fall into Charybdis,your mother:(Act 3,Scene 5)

好像是我躲开了西拉，你的父亲，又触上了卡利伯底斯，你的母亲：（2001:36-37）

Peace,ho!The moon sleeps with Endymion,and would not be awak’d!(Act 5,Scene I)

别响了，喂！月亮伴着恩地米昂睡了，不愿被惊醒。（2001:182）

If Hercules and Lichas play at dice which is the better man,the greater throw may turn by fortune from the weaker hand:(Act 2, Scene 2)

赫鸠里斯若是和赖卡斯掷骰子，赌谁的幸运大，就许是弱手反倒占胜：（2001:180）

By Jacob’s staff I swear I have no mind of feasting forth to-night;(Act 2,Scene 6)

我凭着雅各的杖发誓，我真不想今晚去赴宴；（2001:174）

For if they could,Cupid himself would blush to see me thus transformed to a boy.(Act 2,Scene 6)

因为假如情人能看得见，鸠比得见了我这样女扮男装也要脸红吧。（2001:178）

All these allusions are transliterated into Chinese and sound foreign to us Chinese readers. From the Chinese translations, readers can not make sense of what they really mean. Liang persists in transliterating these allusions rather than explaining their meanings directly so that readers can easily notice their existence. In order to help readers realize and appreciate allusions, Liang still provides readers with notes to explain their implied meanings. This way of translating allusions catches readers ' eyes to the existence of allusions and betters their understanding of them.
Liang's transliterating those names avoids false local connection and his notes explain clearly those allusions and promote readers better understanding, which also further prove the fact that Liang is a meticulous translator always pursuing faithfulness.

=====2.1.2 Literal translation=====

Literal translation can be understood as a way of foreignization. It refers to maintaining with smooth language such linguistic forms of the original as wording, sentence structure, figure of speech, etc. in a translation (Zhu Anbo, 2009: 11).

Compared with other Shakespeare's translators, Liang's translations retain more foreign flavor of the original. This is what Liang intends to realize in his translations. To be close and faithful to the original, Liang mainly adopts literal translation method.
Let's look at the following examples.

Portia:The crow doth sing as sweetly as the lark
When neither is attended.(Act 5,Scene 1)

Liang’s version:

波西亚：乌鸦和百灵鸟唱的一样的好听，假如二者都没有环境的陪衬。（2001:158）

Zhu’s version:

鲍西亚：如果没有人欣赏，乌鸦的歌声也就和云雀一样。（2001:187）

Jessica:I would out-night you,did no body come;(Act 5,Scene 1)

Liang’s version:

杰西卡：这样背夜晚的典故，我可以战胜你，若是没有人来；（2001:174）

Zhu’s version:

杰西卡：倘不是有人来了，我可以搬弄出比你所知道的更多的夜的典故来。（2001:181）

Both domestication and foreignization include two aspects: culture content and language structure. In the above examples, Liang keeps purposefully the original linguistic structures with adverbial clauses of condition after the main sentences,which do not sound like idiomatic Chinese. Zhu, however, domesticates language structures by changing sentences sequences. Liang wants to be faithful to the original. Therefore, he often literally translates the original sentence structures without altering the original sentence sequences. Liang's way of literal translation can be called foreignization on a linguistic level. Sometimes, Liang' version may not like idiomatic Chinese, but he indeed does great contribution to the development of modern Chinese by adopting the literal translation method. Nowadays, foreignized Chinese sentence structures like Liang 's can often be found in some literary woks.

Gratiano:They lose it that do buy it with much care(Act 1,Scene 1)

Liang’s version:

格拉蒂亚诺：用过多的烦恼去购买人生，是反倒要丧失人生的。（2001:18）

Zhu’s version:

葛莱西安诺：一个人思虑太多，就会失却做人的乐趣。（2001:9）

In the original version, the word “buy” is used metaphorically. This “buy" is not followed by things but by life. How can one's life be bought by something? Here the word “buy" implies the preciousness of life. In Liang’s version, he literally translates “buy” into “购买”so as to keep the original metaphor. Zhu, on the other hand,liberally translates “buy it with much care" into “思虑太多”, which simply presents the meaning without maintaining Shakespeare's metaphor. A master piece is a good combination of content and language. We can not appreciate a piece without taking its language features into consideration. In this case, however, Zhu gives us no chance to appreciate the beauty of the metaphor. Liang's literal translation of the original brings readers a true Shakespeare. The above example of Liang's literally translating original metaphors is not an exception. In fact, it is his common practice.

Shylock:If I can catch him once upon the hip,
I will feed fat the ancient grudge I bear him.(Act 1,Scene 3)

Liang’s version:

夏洛克：如其我能一旦抓到他的后腰，我要痛痛快快的报这一段旧仇。（2001:36）

Zhu’s version:

夏洛克：要是我有一天抓住他的把柄，一定要痛痛快快地向他报复我的深仇宿怨。（2001:29）

In this example, Liang still adopts literal translation method. Hе translates "catch him once upon the hip literally into “我能一旦抓到他的后腰”while Zhu liberally translates it into “我有一天抓住他的把柄”.Liang's translation is vivid while Zhu's natural. When overused, a metaphor may lose its freshness. Liang's version “抓到他的后腰”may sound too literal, but it is faithful and also provides readers a thread of freshness.

=====2.1.3 Literal translation with notes added=====

“Due to the complicated background involved in some cultural connotations, translators can take corresponding compensation methods, such as literal annotation, to make readers understand 'The Shakespeare’s plays' better.”（Yan Xiaojiang,2019:40）

A large number of annotations are an important feature of Liang Shiqiu’s translation of The Complete Works of Shakespeare.These annotations not only facilitate readers’interpretation,but also provide important research references for scholars.
In fact, Liang tends to adopt liberal translation to translate different figures of speech. In so doing, Liang wants to be faithful to the original as much as he can. Literal translation, however, may sometimes result in understanding difficulties. As a meticulous translator, Liang is aware of these problems and sometimes he would resort to added notes to make a compensation for literal translation method.Here the paper takes Liang Shiqiu’s translation of Othello as an example:

You’ll have your daughter conversed with a Barbary horse.(Act 1,Scene 1)

那么你的女儿可就要被一匹巴巴里的马给奸了。Liang ’s note:Barbary 即Moorish 摩尔人的.(2001:96)

Here Liang Shiqiu transliterated the place name Barbary, and used a note to point out that it alluded to the dark-skinned Moor Othello. It was clear and concise, allowing readers to have a rich imagination of the image of Othello who was not on stage, and at the same time pointed out the subtlety of the characters relationship in the script. If it is not for meticulous research work, this kind of skillful application is difficult to achieve.

Literal translation with notes added The Merchant of Venice abounds with puns and allusions. Liang often adopts literal translation method with notes added to reader those puns and allusions. In
many puns and various allusions in the original version and when they could not be transferred into the target language, he would literally translate them with notes added.

Portia:let me give light,but let me not be light;
For a light wife doth make a heavy husband,
And never be Bassnio so for me:(Act 5,Scene 1)

波西亚：让我给你们一点光，可是别像光似的轻浮；
因为轻浮的妻子要使得丈夫负着重担，我决不愿巴珊尼欧为我担心：（2001:182）

Liang’s note:原文light是“光”，亦可解做“轻浮”，是双关语。

Portia:You should in all sense be much bound to him,
For,as I hear,he was much bound for you.(Act 5,Scene 1)

波西亚：你对他是应该感激不尽，因为我听说他为了你也受祸不浅哩。（2001:183）

Liang’s note:原文bound双关语，可解为“感恩”，“立券”，“入狱”等等。

Pun is a place where a writer can show his ability to control and employ words. As a language master, Shakespeare is very good at devising puns. As a translator of Shakespeare's plays, you will find how annoying these puns are. In general, a translator will find it extremely difficult to figure out an exact corresponding pun in the target language, and what he often does is to translate one meaning but ignores the other meaning of a pun. However, this kind of translating would lead to no perception the original pun.

What Liang does in handling these puns is to try to maintain both meanings of a pun in his translations and provide each pun with a note explaining it. The word“light”in the original refers to“a kind of natural radiation that makes things visible”, and“frivolous" as well while the word “bound”means“grateful as well as“obstructed”. In Liang's version, both meanings of “light” are literally translated into“像光似的轻浮”and both meanings of“bound”into“感恩”and“受祸”with two notes added respectively. This way of translating puns will help readers recognize their existence and appreciate them. If readers could not fully enjoy a pun,they could still seek notes for reference. As I understand, this way of translating puns is by far the most effective way to translate a pun before we could find an idea counterpart in the target language.

Liang's way of translating allusions is very stable: literally translating them with notes added to explain their cultural meanings. Zhu Shenghao,another famous translator of Shakespeare’s plays,however, either transliterates the names of allusions or liberally translates their meanings. And neither way attaches notes to illustrate their underlying meanings.

Portia:If I live to be as old as Sibylla,I will die as chaste as Diana,unless I be obtained by the manner of my fther’s will.(Act 1,Scene 2)

Liang’s version:

波西亚：如果我活到西逼拉那样老，我也愿意是贞洁如戴安娜而死，除非是按照父亲医嘱的方法出嫁。（2001:32）

Liang’s note:西逼拉（Sibylla），老态龙钟的女预言家。
Zhu’s version:

鲍西亚：要是没有人愿意照我父亲的遗命把我娶去，那么即使我活到一千岁，也只好终身不嫁。（2001:25）

Shylock:I have a daughter;
Would any of the stock of Barbbas
Had been her husband rather than a Christan!(Act 4,Scene 1)

Liang’s version:

夏洛克：我有一个女儿；我愿她嫁给巴拉巴的后裔中任何男子，也比嫁给基督徒好些！（2001:158）

Liang’s note:巴拉巴（Barabbas）即让出十字架给耶稣的那个强盗。

Zhu’s version:

夏洛克：我有一个女儿，我宁愿她嫁给强盗的子孙，不愿她嫁给一个基督徒。（2001:163）

Portia:Lie not a night from home;watch me like Argus:(Act 5,Scene 1)

Liang’s version:

波西亚：你可别有一夜在家睡觉：像阿尔格斯似的看守着我。（2001:188）

Liang’s note:阿尔格斯（Argus）神话中之“百眼儿”。
Zhu’s version:

鲍西亚：您还是一夜也不要离开家里，像个百眼怪物那样看守着我吧。（2001:197）

From the three examples quoted above, we can find in Liang's version that three allusions “Sibylla” , “Barabbas”, and “Argus” are literally translated into Chinese words“西逼拉” ,“巴拉巴”and “阿尔格斯”respectively, each attached with a note correspondingly. While in Zhu's version, we could hardly perceive the existence of these allusions, for he liberally translates these allusions into“一千岁”，“强盗”, and “百眼怪物”without added notes to explain them.

In this sense, Zhu's version is not faithful to the original. Liang adopts literal translation to catch readers' attention to notice the existence of these allusions and, with notes added, helps readers appreciate them. In so doing, Liang has to do much extra work to provide notes for readers reference. Liang is indeed a man of meticulous scholarship. In his eyes,translating is a serious enterprise, and a translator should try to be faithful to the original in every aspect, even though it means extra labor. Liang' 's spirit of respecting the original is worth our further studying. Let's look at two more examples.

Salarino:And other of such vinegar aspect
That they’ll not show their teeth in way of smile,
Though Nestor swear the jest be laughable.(Act 1,Scene 1)

Liang’s version:

撒拉利诺：又有一些人天生的酸相，笑的时候也不露牙齿，虽然奈斯特赌咒说这笑话是可笑的。（2001:17）

Liang’s note:奈斯特（Nestor）老成持重之王，轻易不笑，如认某一笑话为可笑，必甚可笑无疑。

Zhu’s version:

萨拉•里诺：有的人终日皱着眉头，即使涅斯托发誓说那笑话很可笑，他听了也不肯露一露他的牙齿，装出一个笑容来。（2001:9）

Shylock:A Daniel come to judgment!(Act 4,Scene 1)

Liang’s version:

夏洛克：一位丹尼尔来裁判了！（2001:152）

Liang’s note:Daniel圣经中之以色列的清明的法官。善决疑狱。

Zhu’s version:

夏洛克：一位但尼尔来做法官了！（2001:157）

In these two examples, the original allusions "Nestor" and Daniel" are transliterated into“涅斯托”and“但尼尔”respectively in Zhu's version. When reading Zhu's version, readers, I believe, do detect the existence of these allusions,but maybe wonder why allusions are used here and what exactly these allusions mean.Zhu's transliterating the names of these allusions without attaching notes to explain them still can not be considered as a successful way or an idea way of translating allusions. Liang, on the other hand, follows his old practice to handle these allusions,i.e. literal translation with notes added. Nestor" and Daniel" are literally translated into“奈斯特”and “丹尼尔”respectively and each is combined with a note to explain its cultural meaning. Comparatively speaking, in translating allusions, Liang presents us а truer Shakespeare.

====2.2Domestication-supplemented strategy====
By examing Liang’s version,we could find both domestication and foreign inaction strategies are employed.in a sense,domestication is inevitable in every translation.translations often assume some local color no matter how hard a translator tries to be faithful to the original.Liang tends to adopt the Strategy of foreignization in his version.however,he still leaves us many particular examples of domestication.

When Jacob graz d his uncle Laban's sheep. (Act 1, Scene 3)

当初雅各给他的舅父拉班放羊的时候。（2001:38）

Or shall I bend low, and in a bondman's key, (Act 1, Scene 3)

或是我应该深深的鞠躬，打着奴才的腔调。（2001:40）

Yourself, renowned prince, then stood as fair as any comer I have look' d on yet for my affection. (Act 2, Scene 1)

那么，王爷你和我见过的几位有同样的可以赢得我的机会。（2001:48）

Master young man, you; I pray you, which is the way to Master Jew's? (Act 2, Scene 2)

少爷，你来;请问到犹太人家向哪边走?（2001:50）

I am half afeard thou wilt say anon he is some kin to thee, (Act 2, Scene 9)

我恐怕你接着要说他是你的本家了。（2001:92）

Which appears most strongly in bearing thus the absence of your lord. (Act 3, Scene 4)

如此安然的忍受着新婚的郎君的远离。（2001:126）

I have heard your Grace hath ta'en great pains to qualify his rigorous course; (Act 4, Scene 1)

我已听说大人很为我费力设法减轻他的凶恶的威胁;（2001:138）

A form of address is an embodiment of national culture. The Chinese people attach great importance to family and family relations. Thus more forms of addressing members and relatives of a family can be found in Chinese than in English. The two examples“舅父”，“本家”are particular cases in Chinese.“舅父”shows clearly that this uncle is a relative from one's mother 's clan, while “本家”refers to a member of the same clan. During the feudal society, there was a strict classification among different social status which was also reflected in addressing terms. “大人”signify people who occupy higher class in a society while “奴才”refers to people with low social status. The above translations bear more or less some Chinese color, thus betraying the original to some extent. These typical examples of domestication bring Chinese readers a familiarfeeling.

He lends out money gratis, and brings down the rate of usance here with us in Venice.
(Act 1, Scene 3)

他把钱出借而不取利息，于是把我们在威尼斯放的印子钱的利率都给拉低了。（2001:36）

For when did friendship take a breed for barren metal of his friend? (Act 1, Scene3)

因为哪里有朋友为臭铜钱而向朋友取利息的?（2001:42）

Supply your present wants, and take no doit of usance for my moneys, and you'll not hear me: (Act 1, Scene 3)

借给你急需的钱，一文利息也不要，而你不肯听我说完了:（2001:43）

And then the boy, his clerk, that took some pains in writing, he begg' 'd mine; (Act 5, Scene 1)

随后那个年青人，他的书记，笔墨上出过力所以他就要我的; （2001:24）

The above examples “印子钱”，“铜钱”“一文”，“笔墨”are typical products of Chinese culture. In the feudal society, “铜钱”, i.e. copper, was used as money for people to do business and Y"as a monetary unit referred to one copper. And “印子钱”was a kind of usury in the Qing Dynasty of China. Because every time a borrower repaid a certain amount of money to a moneylender, he had to stamp the book with a mark. This was the reason why this kind of usury was called“印子钱”at that time. China is a country with excellent history of calligraphy. For quite a long time in the history of China, scholars and men of letters usually used brushes and prepared Chinese ink to do their writings. So the translation “笔墨”does lead to some local imagination. All these four translations are typical examples of domestication, for the Chinese culture are heavily loaded in the version.

In Belmont is a lady richly left, and she is fair, fairer than that word, of wondrous virtues;
(Act 1, Scene 1)

在贝尔蒙有一位拥有巨产的姑娘，很美貌，更美的是出奇的贤慧;（2001:28）

Your father was ever virtuous, and holy men at their death have good inspirations; (Act 1, Scene 2)

你的父亲一向是贤明的，并且善人临终时必有灵感; （2001:38）

This was a way to thrive, and he was blest: and thrift is blessing, if men steal it not. (Act 1, Scene 3)

这是他获利的方法，他是有福气的;获利是福气，只消不是偷来的。（2001:46）

I swear the best regarded virgins of our clime have lov'd it too;(Act 2, Scene 1)

我们国土里最著名的闺秀也都爱我的容貌;（2001:66）

If e' er the Jew her father come to heaven, it will be for his gentle daughter's sake; (Act 2, Scene 5)

如其她父亲那犹太人还有升天之一日，那必是托他女儿的福；（2001:150）

The original text is based on western culture, closely related to the Bible culture. The original English holy", blessing", and bless' d are obviously biblical words. Unlike westerners, however, we Chinese do not believe in God, but, instead, many of us more or less identify ourselves with Confucian and Buddhist ideas. Therefore, when it comes to translating such kind of culture-loaded words, it is very likely that a translator could not find such counterparts in the target language but have to domesticate them. Look at the words “贤明”,“善人”,and “闺秀”. They are good words that Confucius often teaches us Chinese to follow. And“福气”，“福”and “福佑”are obviously Buddhist words. Liang's translations indeed bring our Chinese readers a familiar feeling.

As we know, translating is a process of intercultural communication. Cultural differences or gaps always exist. Sometimes, it is difficult for a translator to find proper counterparts in the target language and what a translator can do is to replace the original with seemingly-matched but actually culturally-different translations.

In the era of Liang Shiqiu’s life,translation activities could hardly be deemed as mature as they are today. Many things were new to China, and many translations of foreign words were not finalized. A translator could not find in China some cultural phenomena peculiar to foreign countries, let alone find corresponding Chinese to describe them. In this case, domestication occurs. Of course, chances are that some translators adopt domestication on purpose so as to bridge cultural gaps and help readers to appreciate works. Both reasons could explain Liang 's adopting domestication in his translations.And the next part of this paper will further explore the reasons why Liang Shiqiu chose foreignization as the main translation strategy and domestication as the auxiliary translation strategy.

====2.3The reasons of Liang’s translation strategies====

“the translator who is the reader of the original text and the creator of the translated text as well plays an important role in translation. Translating is not simply a kind of transition between different language systems but a kind of creative activity. In the process of translating, the translator is the bridge communicating the culture of source language and the culture of target language, and his subjective dynamics influence the success of this kind of communication to some extent. He would unconsciously put his own life experience, acquirements, personality, aesthetic views and habits into his reading, understanding and expressing of the source text.”(Yang Xi,2009:23) Just based on this idea, Liang Shiqiu's translation strategies are closely related to his life experience and background.

Firstly, Liang Shiqiu was nurtured by Confucianism since he was a child, and the essence of Confucianism is similar to the core idea of the Doctrine of the Mean. The Doctrine of the Mean refers to compromise and harmony, requiring people to follow the state of harmony and goodness among all things. This became the foundation of his philosophy of life.From his domestication strategy,we can see his strong accumulation of Chinese traditional culture,he opposed to europeanize completely, which resulted in disputation among some famous writers like Lu Xun. This will be further discussed in detail in the next chapter.

Secondly, Liang Shiqiu went to the United States to study in order to broaden his horizons. During this period, he was deeply influenced by his mentor Irving Babbitt. He also recognized the new humanistic ideas and gave it time significance. Professor Irving Babbit is proficient in Confucianism, and to a large extent his theory has many similarities with Confucianism. He admires Western culture very much and advocates that Chinese could learn Western culture. Therefore, he chosed many classic works with Western cultural connotation for translation，He kept the original text as much as possible in the translation process. Sometimes when he encounters obscure and difficult sentences,He often used the method of literal translation with annotation to bring readers many fresh cultural experiences.

Thirdly, In that time,China was in a special historical period when modern society and modern society were handed over. The cultural exchanges between China and the West influenced his way of thinking and translation concepts. Although Liang Shiqiu affirmed the mentor's new humanistic viewpoint, he did not separate romanticism from classicism, but found a balance between romance and classicism. He integrated Chinese and Western cultural concepts, based on Confucian spirit, added Babbitt’s theory, And it is the combination of these two ideas that made his translation strategy.

====2.4 The evaluation to Liang’s translation strategies====

During the New Culture Movement and the May 4th Movement, a number of outstanding patriotic scholars emerged, and the translated literature was also full of vitality. These scholars were not only influenced by traditional culture, but also influenced by foreign culture. However, it is worth noting that there was a group of scholars appeared who opposed Liang Shiqiu's translation strategy, among whom Lu Xun was the most representative one.

Lu Xun's standpoint has to do with an important function of translation, that is, the enrichment of the Chinese language and culture, which can be better fulfilled by literal translation. Here he obviously thought it natural and necessary for the readers to try their best to understand those new expressions and structures, but with gradual acceptance of such expressions and structures the Chinese language would be enriched. He insisted on complete literal translation and criticized Liang Shiqiu's domestication strategy as old and decadent.But Liang thought faithful but not fluent translation" is as bad as fluent but not faithful translation. To him a desirable translation is one that is faithful to the content as well as other original features of the source language text. However, the translator cannot create obscure expressions for the so-called keeping the source text's mood (Yang Yulin, 2006:89 ).

Besides, the translator should not confuse translation with the improvement o Chinese. In a word, Liang insisted that the translator should be responsible for both the source language writer and target language readers. On the other hand, Lu insisted that word-for-word translation" is more faithful to the source text and he would rather have faithful but not fluent translation" than fluent but not faithful translation.

Taking into account the social background at that time, our nation was still in a weak position and its development was lagging behind that of Western countries, so Lu Xun also hoped to use translation to "input new content and new expressions" to Chinese to improve Chinese and promote Chinese language development so that Chinese as a language medium can better integrate domestic talents with international standards. Liang Shiqiu believed that translation is mainly to convey the original author’s thoughts and content to those who do not understand the original content.

Therefore, loyalty to the original text and expression in conformity with the target language habits are the focus of Liang Shiqiu’s translation, and Liang Shiqiu advocated “reading first-rate Books, translating first-class books” , He believed that only in masterpieces people can get profound ideological content. The author believes that looking at the dispute between the two dialectically, it can be said that both sides have their own merits, which is conducive to academic discussions in the translation industry and promotes the development of translation studies.

===III.Conclusion===

Liang Shiqiu devoted his whole life to bringing many western classics to Chinese readers, and his translations of ''The complete works of Shakespeare's plays'' have exerted a great influence on Chinese translation. Liang Shiqiu adopted the strategy of combining domestication and foreignization in translating Shakespeare's plays.

On the one hand, from the perspective of language and culture, he adopted the strategy of foreignization. For example, when translating proper nouns such as names and places, he disapproved of misleading Local Chinese translations and advocated transliteration. He transliterated "Julius Caesar" as"朱利阿斯西撒" instead of "凯撒大帝". If a person's name reflects certain characteristics of the person, he would naturalize appropriately to convey this information in the translated name, so that readers can understand the personal characteristics. And there are so many puns, slang and colloquialisms in ''The Shakespeare’s Plays'' that they are almost impossible to be translated., then he adopted foreignization strategies, supplemented by annotations, to enrich the Chinese language with heterogeneous cultures. Culturally, he recreated exoticism. There are many vulgar and obscene words in ''The Shakespeare's plays'', which he reserved for the sake of their truth. He advocated the true reflection of Shakespeare's times, the translation of elegant and vulgar should be faithful to the original.

On the other hand, human emotions are common and there are similarities between eastern and western cultures. Therefore, Liang Shiqiu supplemented his translation with domestication strategies. Although he stressed the "existence of truth", he did not "dead translation". He objected to the "Europeanization" of the target language, that is, using translation to reconstruct Chinese syntax directly from western grammar structure. Liang Shiqiu gave full consideration to readers, for texts with similar cultural connotations, he advocates "nationalization", or domestication, of the target language. This makes the translation more fluent and in line with the expression habits of domestic readers, and greatly improves the readability and appreciation of the translation.

===IV.References===

[1] Venuti, Lawrence. The Translator 's Invisibility: A History of Translation[M]. London & New York: Routledge, 1995.

[2] Schleiermacher, F. On the different methods of translating(1813) [ C] 11 Andre Lefevere. Translation/History/cul-ture. London & New York: Routledge, 1992: 141 - 166.

[3]Zhu Anbo朱安博.(2009).”归化与异化:中国文学翻译研究的百年流变” [Domestication and Foreignization: The centennial Evolution of Chinese Translation Studies] “北京科学出版社”[Beijing Science Press].

[4]Ke Fei柯飞.(1988).“梁实秋谈翻译莎士比亚”. [Liang Shiqiu's recollection of translating Shakespeare].”外语教学与研究”[Foreign Language Teaching and Research Press ](01),46-51.

[5]Liang Shiqiu梁实秋.(2001).”莎士比亚全集”.[The complete works of Shakespeare][A][M].”北京中国广播电视出版社”.[Beijing China Radio and Television Press].

[6]Zhu Shenghao朱生豪.(1978). “莎士比亚全集”.[The complete works of Shakespeare].”北京人民文学出版社”.[Beijing:People's Literature Publishing House].

[7]Yang xunwen杨迅文.(2002c).”梁实秋文集(5)”.[ liang Shiqiu’s anthology,05].”厦门:鹭江出版社”.[Xiamen: Lujiang Press].

[8]Liu Junping刘军平. (2009)”西方翻译理论通史[M]”.[A general history of Western translation theory,M].”武汉：武汉大学出版社”.[Wuhan: Wuhan University Press],445.

[9]Yan Xiaojiang严晓江.(2010).”论梁实秋的译莎策略[J]”.[On Liang Shiqiu's Translation strategies].”长春大学学报”.[Journal of Changchun University],20(03):39-42.

[10]Xiao Yixin肖忆鑫.(2013).”梁实秋之中庸翻译观研究”.[Liang Shiqiu's View of the doctrine of the mean in Translation].”赣南师范学院”.[Gannan Normal University],MA thesis.

[11]Yang Xi杨曦.(2010).”梁实秋翻译思想研究”.[Studies of Liang Shiqiu’s Translation Thoughts].”浙江财经学院”.[Zhejiang University of Finance and Economics],MA thesis.

[12]Xu Ling许玲.(2007).”梁实秋的新人文主义思想与莎剧翻译”.[Liang Shiqiu's New Humanism thought and Translation of Shakespeare's plays].”安徽师范大学”.[Anhui Normal University],MA thesis.

==A Brief Introduction to Deconstruction and Venuti's Translation Strategy of Foreignization 徐佳 Xu Jia==

==Contrast between literal translation and free translation - Liu Yi 刘艺 202070080640 MTI==

===Abstract===
The discussion of literal paraphrase has been present throughout the development of translation theory. However, the ongoing debate between literal and paraphrase is not always at the same level and about the same translation issues. Literal translation and paraphrase can be regarded as both translation methods and translation strategies, and the discussion of literal translation and paraphrase first requires a conceptual analysis of the two terms and a clarification of the scope of the discussion. The theories of literal and free translation in Chinese and Western translation studies can be examined from the meta-theoretical level, which not only enables a rational understanding of the debate between literal and free translation, but also enables a better understanding of the relationship between translation theory, practice and their historical contexts. In this paper, we first analyze the concepts of literal translation and free translation, and then Throughout the thesis, we have introduced the application of literal translation and free translation and used some examples to show their application in proverb and idiom. At last, we will analyze the relation between literal translation and free translation.

===Keywords===
free translation, literal translation, application.

===摘要===
在翻译理论的发展过程中，关于字面转述的讨论一直存在。然而，直译与意译的持续争论并不总是在同一层面上，关于同一翻译问题。直译和意译都可以看作是翻译方法和翻译策略，讨论直译和意译，首先要对这两个术语进行概念分析，明确讨论范围。中西方翻译研究中的直译和意译理论可以从元理论层面进行考察，这不仅可以理性地认识直译和意译的争论，而且可以更好地理解翻译理论、实践及其历史背景之间的关系。本文首先分析了直译和意译的概念，然后在论文中通篇介绍了直译和意译的应用，并用一些例子来说明它们在谚语和成语中的应用。最后，我们将分析两者之间的关系。

===关键词===
直译，意译，应用。

===I. Introduction===
In intercultural communication, translation plays a very important role. Translation is the process of replacing chapters of material in one language (source language) with chapters of material in another language (target language), How to effectively translate between English and Chinese? The two languages have both commonalities and differences, as they belong to different language families: English is an Indo-European language, while Chinese belongs to the Sino-Tibetan language family. However, there are some common points between the two languages, such as the same subject-predicate word order and the same verb-object word order. In order to realize the interchangeability of the two languages, we have to make use of some translation methods, such as literal translation and paraphrase translation.

The essence of translation is the conversion of information from one language to another or to several languages. In the translation process, translation is influenced by many factors, including contextual and cultural factors. Among translation strategies, literal and paraphrase are the most popular. Both literal and paraphrased translations have their own applications and cannot be generalized. Translators need to make good use of both literal and paraphrase translations in order to produce good translations. Literal translation and paraphrase are important translation strategies, and they are related, complementary and inseparable.

===II. Sources of Literal and free Translation===
In the West, during the Roman era, literal translation was used to translate Greek into Latin. Later, Cicero advocated paraphrasing to preserve the overall style and power of the language (Tan Zaixi, 2009:19). After that, people used these two translation methods to translate, literal translation and paraphrase translation. In China, as early as the end of the Eastern Han Dynasty, the famous Buddhist scripture translator Zhi Qian put forward the idea of "not emphasizing the wording, but keeping the original meaning" as a method of literal translation.

"In his disciple Zhi Qian, he opposed such a literal translation from a stylistic point of view, and advocated a free translation. His disciple Zhi Qian, on the other hand, opposed such literal translation from a stylistic point of view and advocated free translation. During the Eastern Jin Dynasty, the commentator of Buddhist scriptures translation, Dao An, advocated literal translation of every word of the scriptures, without any addition or deletion to the original text. Kumarajiva, as the representative of the School of Free Translation of Buddhist Scriptures, proposed the method of free translation as "faith-based," "Tao practicing and compounding," and "making quality rather than wild". In his evaluation of his translation, Liang Qichao said: "All translations by Xuanzang, for the original, either add or subtract, in order to achieve the purpose." In the 1930s, both Lu Xun and Qu Qiu Bai advocated literal translation, Zhao Jing Shen favored free translation, and Lin Yutang advocated the integration of literal and free translation.

===III. Definition of Two Translation===
'''3.1 Definition of Literal Translation'''

Literal translation refers to a method to render of text from one language to another by following closely the form of the source language. Definitely different from mechanical translation (word for word translation), literal translation shall provide fluent and accurate translation that is easily comprehended by the readers of the target language. "The so-called literal translation is a translation method or translated text that keeps the content and form of the original text" (Feng Qinghua, 2002:37). There are a lot of differences between English and Chinese, but there are some commonalities between the two, which is the basis and reason for the existence of literal translation.[1](Fang Yili.2012, 000(003):16-20.)

Mr. Mao Dun once explained and emphasized that literal translation is not a dead translation of "word for word, not one more, not one less" [2].(Wei Lu;Hong Fang,2012,2(4):741-746.) The real intention of literal translation is not to distort the creative purpose of the original work, but to express the spirit of the original work.

You can also say that it refers to translate a sentence originally, keeping the original forms, including construction of sentences, meaning of the original words, and metaphor of the original and so on. It can not only reproduce the meaning and frame of language, but also keep its vivid image figure of speech and novel and unique expressive ways so that readers can comprehend the origin’s literal grace.

For example: The winter morning was clear as crystal. The sunrise burned red in a pure sky, the shadow on the rim of the woodland were darkly blue, and beyond the white and scintillating fields patches of far off for forest hung like smoke.
Literal translation: 冬天的早晨水晶般明澈。纯净的东边天上朝日烧的通红，林子边上的影子时暗蓝色，隔着那耀眼的白茫茫的天野远处的森林像挂在半空中的烟云。
This translation keeps the original form and meaning totally. It comes out the author’s writing style and transfer the source language to target language perfectly.

'''3.2 Definition of Free Translation'''

Free translation is a method to deliver the intended meaning of the source text without paying attention to details such as syntax, style and so on of the original text. Free translation is suitable in case the translation is difficult to be understood or accepted by the readers or the translation seems not as attractive or powerful as the original text by approach of literal translation. It can also means a method of making the target text smooth and perfect .On the basis of them, places of word and constructions of sentence have to be almost changed to suit real meanings of original text.[3](Zhu Liyun,Xu Jingxian.2019(14):107-108)

In general, a paraphrase is a translation that is consistent with the original text in terms of content, but changes in form. In short, the translation should be faithful to the basic content of the original text, while the form of expression should be original. In the history of Chinese translation, the definition of free translation is also divided. For example, Fu Lei believed that a paraphrase should, to the maximum extent possible, maintain the syntax of the original sentence, not that the grammar of the original sentence can be completely thrown away. It is not that the grammar of the original sentence can be left out completely. Eskridge once said that a translator cannot arbitrarily add or delete sentences from the original in order to achieve the standard of "up" translation, but that the original should be taken into consideration. According to Qian Gechuan, although the translations use paraphrase and change form, they should still be faithful to the original.

For example: It’s an ill wind that blows nobody good.
Free translation: 对于某些人有害的事可能对于另外一些人有好处。
In this translation, we can see that there is no word in Chinese that equivalence to the word “wind” in English. So we use free translation which not only keeps the original meaning but also makes source language to target language comprehensively.
However, free translation does not mean to neglect or add the original. When to use free translation, translator must know both source language and target language very well, including the cultural background, the equivalence words and make the translation fluent and comprehensible. Free translation is a flexible translation skill. Once literal translation can not express the original well, it’s time to use free translation.

===IV. The different applications of literal and free translation===
'''4.1 The application of literal translation'''

Firstly, if it is possible to translate literally, translate it word-for-word. The advantage of literal translation is to keep the liveliness of the text which has rhetoric in it. Let’s take two sentences below as examples:

(1) For my father know and I know that if you only dig enough, a pasture can be made free.
Literal translation: 因为我父亲知道，我也知道，只要挖到一定程度，早晚可以在这里劈出个牧场的。
Free translation: 因为我父亲知道，我也知道，功到自然成。

(2) But I hated Sakamoto, and I had a feeling he’d surely lead us both to our ancestors.
Literal translation: 但是我恨坂本，并预感到他肯定领着咱们去见祖先。
Free translation: 但是我恨坂本，并预感到他肯定会领着咱们去送死。

For the first one, we can see the free translation expressed the general meaning of the original sentences with the metaphors. It’s better and comprehensive. But for the second one, though free translations make sentences more fluent, literal translations are closer to the original and express author’s emotion much lively. Because the differences of two languages, sometimes it is difficult to retain the intrinsical thoughts and style of the source language.
Secondly, some sentences are hard to translate literally in some circumstances, especially the different expression of metaphors, proverbs and idioms. To people in English speaking countries, they are hard to understand some old sayings in Chinese and literal translation is unacceptable in this situation. They can’t get the original meaning accurately.
For example:

(1) Our son must go to school. He must break out of the pot that holds us in.
Literal translation: 我们的儿子一定得进学校，他一定得打破这个把我们关在里面的罐子。
Free translation: 我们的儿子一定要上学，一定要出人头地。

(2) Their legs moved a little jerkily, like well-made wooden dolls, and they carried pillars of blank fear about them.
Literal translation: 他们的腿轻轻痉挛地移动着，像做得很好的木偶一样，他们随身携带者黑色的恐怖柱子。
Free translation: 他们每向前迈进一步，腿就抖动一下，好似精致的木偶一样，他们身上带着一股阴沉的杀气。

In these sentences, literal translation is improper. We cannot use literal translation if the presentation of the version does not conform to that of the source language. “Break out the pot that holds us in” is an English idiom. When we translate it to Chinese, we have an idiom “出人头地” that has the similar meaning.
Generally speaking, literal translation is the basic technique in translation practice. It can keep the original form, including sentences’ structure and the original expression. But sometimes it needs some necessary changes to make the ways of expression be consistent between source language and target language.

'''4.2 The application of free translation'''

First of all, we use free translation when it’s difficult to translate them literally; especially there are differences on the ways of expression between the two languages. Moreover, in some sentences, though literal translation can make it understandable, it cannot express the profound meaning smoothly. Under this circumstance, free translation can help us get a better result.
For example:

(1) It is an ill bird that fouls its own nest.
Literal translation: 弄脏自己巢的鸟的确是一只坏鸟。
Free translation: 家丑不可外扬。

(2) Cast pearls before swine.
Literal translation: 把珍珠扔到猪前面。
Free translation: 对牛弹琴。

Free translation should be fluent and natural. It can express the general idea without paying much attention to the details; especially in the translation in idioms or proverbs.
Secondly, never add our own emotion to the translation. A successful translation must be objective and clearly. Free translation gives the translators more freedom to express source language and readers can get the original meaning comprehensively. Once the translators add their own emotions to it, the two version’s readers would have different feelings on the same task.
Finally, free translation is a flexible and technical skill. The translators must learn abundant knowledge and possess the general knowledge of both the two countries as much as possible. More extensive knowledge translators have, more completely they can comprehend the meaning of the original task.

'''4.3 The comparison of applications of literal and free translation'''

'''4.3.1''' What are the advantages of literal translation? Generally speaking, the use of rhetoric in a text makes it more vivid and lively, and through literal translation, the rhetoric of the original text is preserved and the target language is similar to the original text. In contrast, free translation only reflects the general idea of the original text, and the original rhetoric disappears through the original translator's ingenuity and processing. So, in general, literal translation is a good choice.
For example,

For Maria, this is a great success in her life, just as the brave winning over a great battle against the gigantic man in the black forests.

Literal translation:在玛丽亚看来, 这是她一生中最了不起的成功, 这种成功就好像她英勇无畏地战胜了黑暗森林中的巨人。

Free translation:在玛丽亚看来, 这是她一生中最了不起的成功。
In this sentence, the literal translation only reflects the main idea of the original, which is too simple and bland, and the metaphorical rhetoric and description of the character's psychological state are lost. The literal translation, however, is much clearer and more vivid than the free translation, which is more vivid and natural. Due to language differences, it is sometimes difficult to retain the ideas and style of the original text in the translation process. The advantage of literal translation is precisely this: it can keep the ideas and style of the original text.

'''4.3.2 A literal translation is not the same as a word-for-word translation.'''

What is word-for-word translation? --When translating, every word in the source language is considered, and every word in the target language is translated one by one.Usually, the target reader does not know what the translated text is really saying, and this is also a word-for-word translation. For example,

John had to face the music after his father came back for he had broken his father’s expensive vase.
Literal translation :在他的爸爸回来后, 约翰不得不面对音乐, 因为他打碎了爸爸的昂贵的花瓶。

The translation of these two sentences is clearly not in line with the Chinese way of expressing oneself; it is word-for-word, sentence-for-sentence, and overly rigid. It does not conform to the way the target language is expressed, and the meaning it is intended to convey is ambiguous, making it difficult for the target reader to understand what the translator is trying to say. A word-for-sentence translation is a substandard translation, as it confuses the target audience.
A literal translation retains the style, rhetoric, and structure of the original text, while at the same time making the necessary adjustments to make it smooth, clear, and acceptable to the target language. After reading, the target language reader can have almost the same feeling as the source language reader.
Some people make the mistake of thinking that a translation that keeps the structure and form of the original text exactly the same is a literal translation, confusing the concepts of literal and word-for-word translation. In the end, literal translation is not a word-for-word translation; it is an acceptable and flexible translation.

'''4.3.3''' Some sentences should not be directly translated Some source sentences are difficult to translate. Some sentences do not fit the way the target language is expressed after literal translation. Different countries have different cultures, different customs, different rhetoric and different ways of expressing the same idea, and different idioms. In China, people usually use some idioms to describe an event or a person, and this is also the case in foreign countries. In the eyes of Westerners, Chinese idioms are very difficult to understand. In these cases, the result of a literal translation would be unacceptable. When the target language readers read such a translation, they cannot know the exact meaning of the source language, because the message in the target language is ambiguous. For example, if:

The bastard finally kicked the bucket in an accident.
Literal translation:那个坏蛋最后踢了木桶在一场交通意外中。
Free translation:那个坏蛋最后在一场交通意外中丧命。

'''4.3.4.''' The literal translation of this sentence is nonsensical, even absurd; but with a paraphrase, the translation becomes clearer and more acceptable to the target audience, and is culturally appropriate.
But under what circumstances should a literal translation be done? How to use literal translation correctly? When the expression of the source language is not the same as that of the target language, literal translation should not be done. As a translator, you should pay attention to the following aspects:

Firstly, to understand the culture of the source and target language, to acquire as much extensive knowledge as possible, and to become more familiar with the issues talked about in the source language, otherwise the translation work cannot be carried out. We often have the experience that we do not know or do not understand something, even after it is explained to us, because we do not have the appropriate knowledge. Therefore, a professional translator must have some knowledge of the relevant discipline or specialty. If a translator does not know the material he wants to translate and the content of the knowledge of the relevant discipline involved, his translation will be unqualified.

Secondly, it is very important to understand the information in the source language correctly and thoroughly. The translator should not only know the apparent meaning of the text, but also read through the original text to thoroughly understand the idea and meaning of the original text. If a translator only knows the literal meaning of the original text, and translates literally, then his translation will not be successful. The target language reader will be confused when reading such a translation, and will have a different feeling between the intended message of the original text and the translation, or even a misunderstanding.

Third, translation is not the same as reading. When reading, it doesn't matter how we understand or whether we can understand or misunderstand, because the reader's level is limited. Reading is only a sense of self. But a translation can affect other people. Therefore, translators should have a thorough understanding of the information in the source language and repeat the information correctly.
Fourth, improve the acceptability of the translation. From the above, we know that the translation should be consistent with the expression of the target language, so that it can be easily accepted by the target language readers. In fact, it is not difficult to preserve the style of the source language; the real difficulty is to translate the source language into a language that is consistent with the mode of expression of the target language.

Literal translation is a basic skill necessary for translation work. It preserves the form of the source language, including the sentence structure and diction. Sometimes, it makes necessary changes to the source language to make it closer to the expression of the target language and to make the translation more acceptable. But literal translation is not a panacea. Translators should expand their knowledge and practice extensively. After all, practice is an important aspect of translation work.

'''4.4 The application of literal translation and free translation in idiom'''

Idiom is also a kind of saying. Idiom is an expression, word, or phrase that has a figurative meaning that is comprehended in regard to a common use of that expression that is separate from the literal meaning of definition of the words of which it is made. Idioms are numerous and they occur frequently in all languages.

The formation of idiom accords with the formation of culture. It is to say that the culture give birth to the idiom. Thousands of years ago, people draw lessons and experience from their daily life and then write down to tell their generations what they have gotten. As a result, most of idioms mirror almost everything related to the life. They contain experience and philosophy. We should know the basic structure of the sentences well, rather than the face value of words. Only in that way you would know what shouldn’t be reserved and what can be ignored.

Every country has its own unique culture. We know most idioms are produced by farmers, hunters, and fishermen and came from daily life. So they often use much different imagery in the idioms. England is an island and fishery country so a great number of English idioms relate to fish and sea. On the contrary, China has been an agricultural country with a very large agricultural population. As a result, we have a great many Chinese idioms that contain farming experience, especially we use animals to signify person. When we translate the idioms, in some circumstance we can translate them literally; but under most circumstance, in order to make readers understand, we take free translation.[4](Gao Qiang, Li Cao.2008(14):265-266)

These imageries should be translated freely.
For example:

(1) Teach fish to swim.
Free translation: 班门弄斧。

(2) Beat the dog before the lion.
Free translation: 杀鸡儆猴。

(3) One must howl with the wolves.
Free translation: 入乡随俗。

(4) Love me, love my dog.
Free translation: 爱屋及乌。

(5) Put the cart before the horse.
Free translation: 本末倒置。
5 The relationship of
These imageries can be translated literally.

For example:

(1) The style is the man.
Literal translation: 文如其人。

(2) To be on thin ice.
Literal translation: 如履薄冰。

(3) Hasty makes waste.
Literal translation: 欲速则不达。

(4) Fish in troubled water.
Literal translation: 浑水摸鱼。

(5) Business is business.
Literal translation: 公事公办。

(6) Honey sweet words.
Literal translation: 甜言蜜语。

(7) A gentleman’s agreement.
Literal translation: 君子协定。

'''4.5The application of literal translation and free translation in proverb'''

Proverb is a kind of sayings. It prevails in the community with concise words. Most proverbs reflect the practical experience of working people's life and are generally passed down orally. It is mostly spoken in the colloquial form of phrases or rhymes easy to understand. And proverbs are to some extent similar to idioms, twisters, common sayings, and aphorism.
Readers can enrich themselves with plentiful interesting information of other cultures by familiarizing themselves with proverbs. Thus, the function of proverb translation is not only to absorb and introduce the vivid expressions, but also to enrich the readers with the culture of other nations and learn their basic philosophy of life or world.

In order to understand the features of proverb translation, let’s take some examples:

(1) One boy is a boy, two boys half a boy, three boys no boy.
Literal translation: 一个男孩是男孩，两个男孩抵半个，三个男孩什么都不是。
Free translation: 一个和尚挑水吃，两个和尚抬水吃，三个和尚没水吃。

(2) One picture is worth a thousand words.
Literal translation: 一张图胜过千言万语。
Free translation: 百闻不如一见。

(3) Where there’s a will, there’s a way.
Literal translation: 有一种意愿，就有一种方法。
Free translation: 有志者事竟成。

(4) A new broom sweeps clean.
Literal translation: 新扫帚能打扫干净。
Free translation: 新官上任三把火。

(5) The same knife cuts bread and fingers.
Literal translation: 同一把刀可以切面包也会割到手指。
Free translation: 水能载舟，亦能覆舟。

(6) The pot calls the kettle black.
Literal translation: 锅笑壶黑。
Free translation: 五十步笑百步。
From these examples, when the metaphors are different, free translation could help us understand the source language better. However, in some circumstance, Chinese proverbs have the same meaning, expression ways and metaphors using, taking literal translation is easier and convenient.
For example:

(1) Books are ships that pass though the vast sea of time.
Literal translation: 时光好比汪洋，书籍好比航船。

(2) Hedges have eyes, walls have ears.
Literal translation: 隔篱有眼，隔墙有耳。

(3) Out of sight, out of mind.
Literal translation: 眼不见为净。

(4) Like father, like son.
Literal translation: 有其父必有其子。

(5) Well begun, half done.
Literal translation: 好的开始是成功的一半。

===V. The relation between literal and free translation===
Because of the different metaphors and imageries using between English and Chinese, once we cannot translate literally, we should make some changes. Such as “dog” signifies good things in English but just on the contrary in Chinese. So sometime we choose free translation to make the sentence perfect.
(1). Both literal and literal translations are intended to be accurate, both figurative and spiritual reproductions of the original meaning of the work, and there is no good or bad in either.
"Among wolves one must howl" can be literally translated as "你在狼群中必须得嗥", or it can be translated as "入乡随俗".
Nevertheless, we must note the difference between these two translation strategies. Literal translation has a higher requirement for "faithfulness to the original", and is usually used for scientific, legal, and other texts, because it must be precise and not misleading to the reader. In addition, literal translation can also be used to translate general everyday language. In contrast, free translation is more abstract and is generally used to translate poetry, prose and other literary works, expressing the main connotation of the original work with divergent thinking to increase its beauty and artistry.
(2) Literal translation and free translation are not mutually exclusive, but complementary and inseparable.

===VI. Conclusion===
Throughout the thesis, we have introduced the definition of literal translation and free translation and used some examples to show their application in proverb and idiom. According to the analysis, we know literal translation and free translation are two basic methods in translation practice. Literal translation emphasizes both the form and meaning of the text, while free translation lays stress on the conveying of the spirit of the text. However, literal translation is different from word-to-word translation or dead translation, which converts words out of the text simply. Free translation, on the other hand, translating the text in a flexible way does not means to translate random but reasonable. Both of the two methods have their own beauty.
Literal translation can keep the original expressing style and meaning of the text and achieve formal equivalence between Chinese and English. And it can be more directly in the expression. But not all sentences can be translated literally. In some circumstance, especially the poetry, proverb and idiom, literal translation shows its limitation. So we use free translation.
The beauty of free translation lies in its freedom of the forms. It does not pay so much attention on details of the source language and it demands the translators to handle target language culture and customs and readers of target language could accept the translation easily and clearly. It can be used when literal translation cannot be taken. Translators should remember not to add their own emotion in their translation task, for that will make the readers have the different feeling in two languages versions then the translation is not appropriate. And free translation is not uncontrolled translation, it also require the correctness.
Literal translation and free translation are two main forms of translation. They are not repulsive but complementary. In practice, we should not stick to one of the methods. We can translate the texts neatly and take the right method which is more suitable for the practical situation. Every country has its own history, culture and customs. Those aspects could be reflected by their language expressing. A good translator should have more extensive knowledge and apply these two methods flexibility, experientially and properly. We must accumulate knowledge of different nations in our daily life, read more books and practice as much as possible.

===References===
[1] 方仪力. 直译与意译:翻译方法、策略与元理论向度探讨[J]. 上海翻译, 2012, 000(003):16-20.

[2] Wei Lu;Hong Fang.Reconsidering Peter Newmark‟s Theory on Literal Translation[J].Theory and Practice in Language Studies,2012,2(4):741-746.

[3] 朱丽云;徐静娴.有关直译和意译的讨论.汉字文化.2019年(14):107-108

[4] 高强;李曹.浅谈直译法与意译法在翻译工作中的应用.科技信息(科学教研).2008年(14):265-266

[5] Wensheng Deng.“Cultural Self-confidence” or “Cultural Trust”—A Proposal for Teaching Literal Translation[J].Theory and Practice in Language Studies,2020,10(3):300-305.

[6] Rui Manuel Cruse.The Importance of Literal Translation in the Process of Learning English as a Foreign Language[J].The ESPecialist: Research in Language for Specific Purposes,2011,31(1).--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:02, 9 December 2020 (UTC)

='''Cultural Differences'''=

==The Translation of English and Chinese Idioms from the Perspective of Cultural Differences 李凌月 Li Lingyue 202020080611==
李凌月Li Lingyue202020080611
==='''Abstract'''===
Idioms are unique cultural products of different nationalities, regions and societies. It contains a long historical background and rich cultural connotation. It not only reflects the colorful social life of all ethnic groups, but also carries a unique aesthetic feeling of language. Due to the differences in geographical environment, religious beliefs and customs, English and Chinese idioms have different cultural characteristics and cultural information. Translation is not only an interlingual communication, but also a cross-cultural transfer. Cultural factors are often the focus and difficulty in translating idioms. Mastering the principles and methods of idiom translation is not only conducive to the translator's translation, but also conducive to the further construction of cross-cultural communication.
===Key words===
idiom translation; cultural differences, cross-cultural communication; translation principles; translation methods
===题目===
从文化差异看英汉习语的翻译
===摘要===
习语是各民族、地域和社会特有的文化产物。它蕴含着久远的历史背景和丰富的文化内涵，不但反映了各民族丰采多姿的社会生活，且承载着独特的语言美感。因地理环境、宗教信仰、生活习俗等方面的差异，英汉习语具有不同的民族文化特色和文化信息。翻译是语际交流，更是跨文化的迁移。文化因素往往是翻译习语时的重点和难点。熟练掌握习语翻译的原则和策略，不仅有利于译者的翻译，且有利于跨文化交流的进一步构建。
===关键词===
习语翻译、文化差异、跨文化交流、翻译原则、翻译策略
===1. Introduction===
Idiom is a cultural product of various regions. After the passage of time and the social and cultural changes and development of various regions, idioms have formed a unique cultural system, which is also a reflection of local cultural thoughts. It not only contains a large number of language and local living habits, but also reflects the local history and culture. Idioms have stable structure and distinctive national color, fixed form and profound implication. Idioms are one of the most effective ways of emotional expression, which can achieve the purpose of communication in a proper and implicit way. (Deng Qiufeng, 2020)

Therefore, idioms are widely used in people's daily communication activities, as well as in various language textbooks and classroom teaching contents and practices. Idioms are also the crystallization of the wisdom of the peoples of the world and the gem of the language essence. They are the concentrated expression of national personality and national culture, and contain rich and colorful intension. Stylistically, idioms in a broad sense include proverbs, slang, colloquial, twin words, trinomials, catchphrase, lexical phrase and habitual collocation. (Deng Qiufeng, 2020)

===2. Features of Idioms===

====2. 1 Vividness====
Many idioms use some images to reflect the meaning it expresses, and use a lot of rhetoric, such as metaphor, metaphor, personification, etc., especially the metaphor. These images and rhetoric increase the language effect of idioms, make them more vivid, and the language color more lively. For example, in Chinese, there is the saying of “漏网之鱼”, which literally refers to the fish escaping from the fishing net, which is used to describe the escaped criminals or enemies; another example is “光阴似箭，日月如梭”, which compares time to an arrow and a shuttle, which means that time passes by amazingly fast, just like an arrow out of a bow and a shuttle in operation. In English, for example, armed to the teeth, a snake in the grass. These idioms use rhetorical devices and some images to describe their meanings. In this way, not only can the language be vivid and vigorous, but also the rhythm is beautiful and easy to read. (Liu Mingjuan, 2020)

====2. 2 Historic Background====
Idioms are all developed from people's long-term life and practice. They have certain historical imprints, and different nationalities have different expressions. For example, the idiom “换汤不换药” has a certain historical origin. Literally, it means to change the decoction water, but the prescription has not changed. Although the name and form of metaphor have changed, the content is still the same. As we all know, traditional Chinese medicine has existed since ancient times and is very popular. In this way, this proverb is obviously historic. In English, “at the eleventh hour” comes from the Bible. Even if the employees who enter the vineyard at 11 o'clock only work for one hour, they will be paid the same wages at 12 o'clock as those who enter the vineyard before 11 o'clock. It means that 11 o'clock is the last time, but it is still not too late. (Liu Mingjuan, 2020)

====2. 3 Stability====
The stability here mainly refers to the stability of the structure and semantics of idioms. After a long period of continuous development and evolution, idioms gradually have certain norms, and their structures are no longer inconsistent. Idioms cannot be reduced or changed at will, nor can their structures be changed at will. Chinese idioms often retain the form of ancient classical Chinese, and their grammatical structure is different from that of modern Chinese. Taking “唯命是从” and “何陋之有” as examples, here “是” and “有” are the signs of the advance of the object, that is, to obey orders, there is no rudeness. In English idioms, the singular and plural can't be changed at will, and the part of speech can't be transformed at will. Just like Chinese, it can't increase or decrease components or change sentence structure arbitrarily. For example, we can't change it to “hang by hair” or “hang by a hair of his”. This is the stability of English and Chinese idioms. (Liu Mingjuan, 2020)

====2. 4 Semantic Unity====
The semantic meaning of an idiom is a complete and indivisible entity. Therefore, we can't understand the idiom according to the meaning of the words that make up the idiom. Otherwise, we will make the mistake of taking the literal meaning for granted. “Pull one's socks up” cannot be understood as “lifting one's socks up” according to its four parts. (Deng Qiufeng, 2020)

Of course, the structural stability of idioms is not absolute. Many idioms in both languages have their own variants. The change of idioms must be based on the overall meaning and basic structure of the prototype idioms, and be accepted by convention. (Deng Qiufeng, 2020)

====2. 5 Euphony====
Idioms often use the harmony of pronunciation and structure to achieve the catchy, harmonious and pleasant effect. In terms of pronunciation, alliteration and final rhyme are mainly used to increase the phonetic beauty and rhetorical effect of idioms. For example, “hot and heavy”; “money makes the mare go”; “by hook or by crook”; “fair and square”; “wear and tear”; “A friend in need is a friend indeed”. In terms of structure, it is reflected in the neat antithesis and the use of repetition to form idioms. For example, “like father, like son”; “out of sight, out of mind”; “cool and calm”; “safe and sound”. On this point, Chinese idioms are more incisive, and most of them are four character structure. Such as “匆匆忙忙”，“如火如荼”，“兴致勃勃”. (Ma Guozhi, 2019)

English and Chinese belong to different language families, English belongs to Indo European language family, Chinese belongs to Sino Tibetan language family, English belongs to hypotaxis language, and Chinese belongs to parataxis language. There are many static words in English and dynamic words in Chinese. Chinese idioms are very expressive, especially idioms with stable structure, many overlapping words and harmonious syllables; English idioms often bring beauty of sound in word stress, sentence stress and pitch fluctuation. (Ma Guozhi, 2019)

===3. Cultural Differences in English and Chinese Idioms===

====3. 1 Differences Based on Natural Environment====
People living in different natural environment will form different culture, because each culture will have different characteristics according to its region and climate environment. Idioms, as a unique cultural gene, fully integrate the differences of natural and geographical environment. It can be said that the specific geographical environment is the basis for creating a specific culture, which makes the language in the culture be expressed through different idioms. (Deng Qiufeng, 2020)

Chinese people live in a semi closed continental geographical environment with mild climate, and their self-sufficient small-scale peasant economy can meet people's living needs. Therefore, people believe that a good harvest cannot be separated from the gift of nature. They pay attention to the unity of man and nature, and pay more attention to human relations. Since ancient times, the Han nationality has given priority to agriculture, so many of its idioms are related to farming and planting. For example, “吃饭不忘种田人”；“不耕不种，终身落空。”；“瓜熟带落”；“生米煮成熟饭”；“牛郎织女”；“巧妇难为无米之炊”；“一份耕耘，一份收获。”and so on.

Greece, the birthplace of western culture, is an open marine geographical environment. People need to fight against the harsh nature for a long time. Therefore, it has formed the tradition of exploring and conquering nature. The geographical environment makes the fishery, shipbuilding and shipping industry flourish and develop. Therefore, English idioms naturally have a lot of things about the sea. For example, the English idiom “spend money like water” is used to describe the waste of money and extravagance, while the Chinese idiom uses the idiom “挥金如土” to express this meaning; In English idiom, “between the devil and the deep sea” means “进退维谷” in Chinese idioms; Similar English idioms about ships and water are: “to keep sb's head above water", “miss the boat”, “rock the boat”, “feel at sea”, “in the same boat”, “take the helm”, etc. (Deng Qiufeng, 2020)

In addition, English and Chinese idioms also reflect the differences in weather and climate between China and the West. In addition, due to the differences in geographical environment, the “west wind” in English is equivalent to the east wind in Chinese. Just as Shelley, a famous English poet, praises the west wind in his ode to the west wind, in English, the west wind has warm and pleasant meaning, while in Chinese, the west wind is bleak and desolate. (Deng Qiufeng, 2020)

====3. 2 Differences Based on Religion====
The development of human religion has gone through a process from irrational witchcraft and superstition to mature and non-exclusive rational religious civilization. As different cultures choose different scales in the process, the development direction and track of religion are also different, which reflects different temperament. In the attitude towards religion, Chinese culture reflects the love of real life and has the value scale of humanism, while the western culture shows a yearning for the transcendent other side of the world and praise God. (Liu Mingjuan, 2020)

As early as the Xi Han Dynasty, Buddhism has been introduced into China from ancient India. After a long time of development, it has become China's largest religion and related idioms, such as “平时不烧香临时抱佛脚”；“放下屠刀，立地成佛”；“借花献佛”; While in the western countries, as early as the first century A.D., Judaism, the source of Christianity, was born. In the later period of the Roman Empire, it was established as the state religion, and then developed through the monopoly in the middle ages. Christianity was closely related to the life of Westerners. The idioms such as “Judas kiss”, are used to describe shameful treachery; “as old as Adam”, means very old; “God help those who help themselves” and so on. Nowadays, these two religions have been integrated into the eastern and Western cultures respectively, and become an inseparable part of the daily life. Therefore, it is very important to deepen the understanding of Chinese and Western culture through idioms. (Liu Mingjuan, 2020)

====3. 3 Differences Based on Historical Allusions====
Every nation has its own history and culture, which leads to different customs due to different historical cultures. In fact, many idioms come from history, which mainly come from historical stories or historical documents. These idioms are simple in structure and far-reaching in meaning, so they cannot be understood and translated only from the literal meaning. For example, “周瑜打黄盖，一个愿打一个愿挨”，“姜太公钓鱼，愿者上钩”，“身在曹营心在汉”，“三顾茅庐”,“名落孙山”. Many of these idioms, come from history and have profound significance. In western countries, there are many idioms related to history, such as "an apple of discord", which comes from the Greek story of the war caused by an apple. “Greek Gift” is also derived from Greek mythology. At that time, the Trojans gave the Greek horses as gifts, and there were many soldiers in the horses, which led to the defeat of Greece. There is a certain historical story behind each idiom. Therefore, in order to translate idioms better, we must understand the history and culture of the West. (Chen Jian, 2016)

In China, “dragon" is our spiritual totem, a symbol of auspiciousness and power. Chinese people are also proud of being the descendants of dragon. However, in the eyes of Westerners, there is no such special feeling for “dragon”. Even “dragon" is regarded as a dreadful monster with teeth and claws. (Chen Jian, 2016)

====3. 4 Differences Based on Living Customs====
The difference of life customs is often one of the important reasons for language differences. Due to the differences of national customs and habits in different countries, there are great differences in attitudes and views on many things. Western civilization has the characteristics of searching for the outside world and a strong desire to conquer. This has formed the British and American people's outlook on life that emphasizes innovation, enterprise and boldness, which can be reflected in idioms such as “knowledge is power”. The English idiom “bread is the staff of life” embodies his pragmatic outlook on life, while “money talks" embodies his pursuit of material interests and utilitarianism. (Deng Qiufeng, 2020)

In Chinese idioms, the spirit of “collectivism” and “selfless dedication” is often emphasized, such as “天下兴亡，匹夫有责”. Take the attitude towards animals as an example. In Western English speaking countries, dogs are regarded as the most loyal friends of human beings, and are often loved by people. Therefore, there are many English idioms about “dog", such as: “a lucky dog”, “every dog has his day”, “love me, love my dog”, “rain cats and dogs”, “the dog days of summer”, “work like a dog”, etc. However, in Chinese culture, “dog” is often regarded as a humble animal, it is often given a derogatory meaning in Chinese idioms, such as: “狗咬吕洞宾，不识好人心”、“狗口里吐不出象牙”、“狐朋狗党”、“狗急跳墙”、“狼心狗肺”、“狗腿子”、“丧家之犬”and so on. In Chinese idioms, we often find such examples as “静如处子，动如脱兔” praising rabbit's cleverness and agility. However, in English idioms, rabbit has become a synonym for timidity. Therefore, “as timid as a hare" can be used to express the meaning of “胆小如鼠” in Chinese. Custom is the hotbed of idioms, and the idioms which record the national customs and culture are also shining the glory of national culture in the language. (Deng Qiufeng, 2020)

===4. Translation Principles and Methods of English and Chinese Idioms===
Chinese and foreign theorists have put forward different opinions on translation standards. From Yan Fu's “faithfulness, expressiveness and elegance”, Fu Lei's “spirit like but not form like”, to Zhang Peiji's “faithfulness and smoothness"; from Qu Qiubai's “equivalent concept” to Eugene A. Nida's “functional equivalence” or “dynamic equivalence” We can see that these propositions influence each other, complement each other, and constantly improve. Although the emphasis is different, the central point is that the translation should faithfully and accurately express the meaning of the original text, maintain the style of the original work, and faithfully oppose the appearance of the original work. The so-called faithful expression of the original meaning should refer to the literal meaning, the image meaning and the implied meaning of the original text. However, not every sentence, every idiom and vocabulary in the original text has three meanings at the same time. Some may only have literal meaning, but have no image meaning; some may have both literal meaning and image meaning, but have no implied meaning. In particular, it is impossible for any two languages and cultures to be identical. (Chen Jian, 2016)

====4. 1 Translation Principles====
=====4. 1. 1 Retain the Cultural Characteristics of the Original Language=====
Idioms are unique cultural products of different nationalities, regions and societies. It contains a long historical background and rich cultural connotation. It not only reflects the colorful social life of all ethnic groups, but also carries a unique aesthetic feeling of language. When translating idioms, the translator must flexibly deal with it according to the specific situation of the context and retain the cultural characteristics of the original language. For example, “上天” is the ruler of heaven and earth in ancient Chinese view, which is usually translated as “heaven”. Christianity believes that God created heaven and earth, human beings, animals and plants, and is the master of all things in the universe. When encountering similar concepts in English and Chinese, translators should be careful to keep the cultural characteristics of the source language and not borrow the surface corresponding sentences in the target language. (Wang Xia, 2019)

=====4. 1. 2 Keep the Style of the Original Language=====
Translation is not only the conversion of words and sentences, but also the expression of the original idea in the target language. The ideological connotation is often contained in the style. Therefore, it is very important to show the style of the original text in translation practice. Only by doing the corresponding style can we accurately convey the ideological connotation of the original text and make the target language readers understand the essence of the original text. However, it is extremely difficult to achieve the corresponding style, because people from different cultures have great differences in the way of thinking and cultural concepts, which requires the translator to first understand the ideological connotation of the original text, to figure out the style of the original text, and then to express this style in a flexible way of target pragmatics. This kind of flexibility is indispensable in the translation of literary works. (Wang Xia, 2019)

The art of translation lies in keeping the style of the original text in the translation. To do a good job of translation, we need to have the ability to express the style while recognizing it. The translator should try to preserve the style of the source language in the translation. If the idioms are archaic, they need to be translated more quaint. If the idioms are colloquial, they should be translated lively and colloquial. (Wang Xia, 2019)

=====4. 1. 3 Do Not Take Words Too Literally=====
In the translation of idioms, the translator often only interprets the literal meaning of the text, which cannot correctly express the true meaning of it, so that the translation completely lost credibility. In idiom translation, it is difficult to judge the meaning of an idiom with a certain word from its literal meaning. It is necessary to understand its original meaning, transferred meaning and the relationship between it and other words, and its context, so as to make clear its real meaning.

====4. 2 Translation Methods====
Idioms are not only rigorous in structure, concise in form, incisive in meaning, vivid in image and alive in expression, but also rich in cultural information. Therefore, when translating idioms, it is the most difficult to maintain the flavor of the original language and conform to the habits of the target language. However, not every sentence, every idiom and vocabulary in the original text has the equivalent expression of two languages at the same time. Moreover, the culture carried by any two languages cannot be completely equivalent. (Zhou Suhan, 2017)

The choice of foreignization and domestication has always been one of the core issues in the field of translation. Eugene Nida is the representative of domestication. His translation thoughts are mainly embodied in the theory of "dynamic equivalence" and "functional equivalence". Nida advocates domestication translation from the perspective of readers' acceptance, and believes that the translation should be as fluent as the original without any traces of translation. On the contrary, Vernuti, a translation theorist who first combines domestication and foreignization with translation, is a representative of foreignization. On the basis of deconstruction and from the perspective of cultural colonialism, he put forward “impedance translation”, advocating that when translating a foreign language into English, it should retain the characteristics of the source language rather than follow the norms and patterns of the target language, so as to resist the cultural hegemony. (Zhou Suhan, 2017)

Due to the different characteristics, forms and meanings of idiom culture in Chinese and Western countries, it is necessary to think twice in choosing translation strategies. In the process of translation, we should try our best to keep the characteristics of the original text and meet the requirements of readers. It is not enough to use a single translation strategy. We should analyze the specific situation and take its advantages to achieve the best effect. (Zhou Suhan, 2017)

=====4. 2. 1 Literal Translation=====
Literal translation is a kind of translation method that maintains both the content and the form of the original text, especially the metaphor, association and national and local characteristics implied in the original idioms, without violating the language norms of the target language and causing wrong associations. (Zhang Yanxin, 2017)

Although the cultural background is different, human beings as a whole have many common factors, such as happiness, anger, sadness, joy and life, old age, disease, death and so on. These things determine that in the language and culture, English and Chinese have a lot of the same artistic conception, especially idioms, most of which come from feelings and life experiences. Therefore, when the same image is read in different languages, the same association can be aroused in people's mind. In idiom translation, those images and metaphors that can cause the same feelings and associations can be directly translated by literal translation. For example, Blood is thicker than water (血浓于水); Kill two birds with one stone (一石二鸟) ; A good medicine tastes bitter (良药苦口); To add fuel to the fire (火上浇油); Practice makes perfect (熟能生巧); to fish in the troubled water (浑水摸鱼). The Chinese word “纸老虎" is literally translated into “paper tiger". Foreigners not only seem to understand its meaning, but also feel very vivid, so it has become the official British and American national language. In addition, “丢脸" in spoken Chinese is also translated into “lose face”; and “走狗” is translated into “running dog”. Literal translation helps to maintain the style of the original text, and can also introduce new words, syntax and expressions to enrich the content of the language. (Zhang Yanxin, 2017)

=====4. 2. 2 Borrowing=====
In both Chinese and English, some synonymous idioms are consistent in content, form and color. They not only have the same meaning and rhetorical color, but also have similar forms or metaphors. Borrowing means that when some English idioms and Chinese idioms are consistent or basically consistent in meaning and form, they can be replaced by corresponding idioms in translation.(Hu Gangliang, 2019)

For example, wall have ears (隔墙有耳); lain sail (一帆风顺); Love me, love my dog (爱屋及乌); When shepherds quarrel, the wolf has a winning game (鹬蚌相争，渔翁得利); Set a fox to keep one' s geese (引狼入室). In western culture, cunning foxes are specially designed to steal geese. If the geese are handed over to the foxes, it is like sending sheep into the tiger's mouth, which is almost equivalent to the Chinese saying “引狼入室”, and the translation is very vivid. (Hu Gangliang, 2019)

It can be seen that borrowing can not only maintain the charm and form of the original text, but also be easily accepted by readers or listeners. However, when using borrowing, we should pay attention to the fact that although some English and Chinese idioms have similar literal meanings, their meanings are very different. At this time, we can't pull them together, or we will destroy the image of the original text and appear far-fetched, There are even misunderstandings. For example, “pull one's leg” seems to be the Chinese word for “拉后腿”, but the two idioms have completely different meanings. (Hu Gangliang, 2019)
=====4. 2. 3 Free Translation=====
Each national language has its own vocabulary, grammar, sentence pattern and expression. When the content of the original text conflicts with the language standard of the translation, literal translation is not suitable, and the same idiom cannot be found for borrowing, so the free translation method should be adopted. Free translation cannot be confined to the expression form of the original text, but it must faithfully express the content of the original text. Such as The kettle and the (一丘之貉); Once in the blue moon (千载难逢); Actions speak louder than words (事实胜于雄辩); The apple of one's eye (掌上明珠). (Hu Gangliang, 2019)

In addition, some idioms contain historical allusions or ancient people's names, and some involve place names or religions. If they are translated literally, they will be very difficult for the target readers to understand. At this time, it is better to adopt the free translation method, because on the one hand, it can reflect the simplicity of the original text, on the other hand, it is more acceptable to the readers. For example, “赔了夫人又折兵” comes from the allusions of the Three Kingdoms. We can translate it into “suffer a double loss instead of making a gain”. “A new broom sweeps clean” cannot be translated as “新打帚打扫得干浄”，and it should be“新官上任三把火”。Therefore, free translation should be used as a major method in the translation of English idioms which possess metaphor. Of course, the use of free translation will inevitably damage the image metaphor of English idioms and reduce the expressive power, which requires translators to be more careful in translation and make full use of the advantages of Chinese to make up for it. (Hu Gangliang, 2019)

=====4. 2. 4 Annotation=====
Some idioms have strong national and local characteristics or allusions, and some involve ancient names or place names. We can fully express their significance only after we understand their historical background and the source of ancient books. In the process of translation, if the original text is translated literally, it is difficult for readers to fully understand its implication; if free translation is adopted, the unique image and style of the original text cannot be retained. At this time, the use of annotation to translate can not only make readers understand the original meaning, but also help readers to further understand the potential meaning of the language itself. (Guo Huiqing, 2019)

For example, “The heel of Achille”: the literal translation of such idioms will make Chinese readers feel confused. The ancient Greek hero Achilles was carried upside down by his mother after he was born and soaked in the river Styx, so he was invulnerable. However, his heel was not immersed, which made him his only fatal weakness. In later battles, he did die of heel injuries. When we encounter such idioms, we can translate them with annotation, that is, Achilles' heel (fatal weakness) will be clearer. (Guo Huiqing, 2019)

From the above translation examples, it is not difficult to find that although the annotation method can keep the original flavor of the original language, and can take into account its form and other aspects, some translations are somewhat lengthy and cumbersome, thus losing the characteristics of short, concise and humorous. Therefore, this method has some limitations. (Guo Huiqing, 2019)

===5. Conclusion===
This paper mainly compares English and Chinese culture from four aspects: regional culture, religious culture, historical culture and custom culture, and then analyzes the differences between English and Chinese idioms, and puts forward some translation methods, including literal translation, borrowing, free translation and annotation. Idioms are characterized by rich cultural connotations, and the quality of their translation is closely related to the degree of cultural understanding. The translation of idioms needs to express the implied cultural meaning and communicate with the target audience smoothly to achieve better communication effect. (Chen Jian, 2016)

Therefore, this paper compares English and Chinese Idioms from the perspective of language and culture, analyzes the differences between English and Chinese Idioms from the perspective of culture, and deeply understands idioms, so as to put forward appropriate translation methods and promote communication. However, the comparison of English and Chinese culture and the translation methods are not comprehensive enough and need further study.(Chen Jian, 2016)

===6. References ===
Zhang Yanxin张严心.(2016). "谈文化差异背景下的英汉习语翻译策略" [On the Translation Strategies of English and Chinese Idioms in the Context of Cultural Differences]. "中国教育学刊" [China Education Journal].(S1):1-3

Wu Xiaoli吴晓莉.(2008). "从文化差异的角度看英汉习语的翻译" [On the Translation of English and Chinese Idioms from the Perspective of Cultural Differences]. "鸡西大学学报" [Journal of Jixi University].(05):87-88.

Ma Guozhi马国志. (2019). "文化视域下的英汉习语对比与翻译" [Comparison and Translation of English and Chinese Idioms from the Perspective of Culture]. [Science and Education] "科教文汇". (03):180-183.

Guo Huiqing郭卉青. (2019). "从英汉文化差异看英汉习语翻译" [On Idiom Translation from the Perspective of Cultural Differences between English and Chinese]. "校园英语" [Campus English]. (23):218-219.

Zhou Suhan周苏菡.(2017). "从文化差异的角度看英汉习语的翻译" [Cultural Differences between English and Chinese Idioms and Their Translation]. "湖北函授大学学报" [Journal of Hubei Correspondence University].30(23)167-169

Deng Qiufeng邓秋峰.(2020). "浅谈中英习语的文化差异和翻译" [On the Cultural Differences and Translation of Chinese and English Idioms]. "校园英语" [Campus English]. (04):242-243.

Chen Jian陈坚.(2020). "基于英汉语言文化对比探析习语的翻译方法" [On the Translation of Idioms based on the Comparison between English and Chinese]. "商务英语教学与研究" [Business English Teaching and Research]. (00):92-99.

Zhang Yue张悦.(2013). "试论英汉习语的文化差异及教学思考" [On the Cultural Differences between English and Chinese Idioms and Teaching Thinking]. "中国教育学刊" [China Education Journal].

==Cultural Differences On English Interpretation And The Coping Strategies马娟 Ma Juan 英美文学==
马娟Ma Juan202020080623
===Abstract===
English interpretation as a cross-cultural social activity refers to the cultural differences between English and Chinese. Because of cultural differences in these asapects such as historical background , customs, religion and the way of thinking, English interpretation is necessary to take all of these influences into consideration and the interpreter must have a penetrating mind of the cultural differences.When the interpreter does English interpretation, he must know the coping strategies to grapple with these problems caused by cultural differnences so as to transmit the proper,correct and decent information to the target audiences.
===Key words===
Cultural differences; English interpratation; Coping strategies

===题目===
英语口译中的文化差异及应对策略

===摘要===
英语口译作为一个跨文化交际活动，涉及到英语和汉语的文化不同，因为历史背景、习俗、宗教和思维方式等等这些方面的不同，英语口译必须把这些因素的影响考虑进去，口译员也必须有跨文化交际意识。
===关键词===
文化差异；英语口译；应对策略

===1.Introduction===
===1.1 Research Background===
(给以标上了编号，以下都编上了)
From the ancient time to now, the communication between peoples and nations is achieved through language. Because of the multitude of human languages in the world, translating rises in response to the proper time and conditions. Translating is divided into two kinds; one is translation and the other is interpretation. On the ground that interpretation is characterized by the properties of presence, time limit and live, it plays a prominent part in our daily life.(Hu Kun,2014)

However, as we all know, people are living in a speech community. Hence, they are not immune to the culture of the community. It is precisely because the communication between people in different communities has this sort of characteristic that the interpretation between these communities speaking different languages is the transmission of ideas and cultures. Thus we can see that interpretation as a cross-cultural activity, it can not avoid the effects of cultural differences between the target language and the source language.(Liu Yan,2015,08)

As we all know, Chinese as an oriental language and English as a western language originate form two kinds of completely different community backgrounds, geographical conditions and cultural settings. Thus it is not hard to imagine the colossal differences behind these two languages, a simple but all-round representative of all the differences between these nations. So the interpretation between Chinese and English is obviously a way of culture spreading. Additionally, from the previous practices of cultural communication, a great number of interpreters chorus that the cultural differences affect the interpretation, an information transfer activity a lot. For the sake of the cultural differences, it follows some problems caused by these differences such as misinterpretation and informational loss in the process of English interpretation. Only can these problems be solved, a relatively complete and successful communication can be reached.(Gai Xiaoyu,2016)

===1.2 Research Significance===
As many problems are produced by cultural differences between Chinese and English, there must be some solutions to these problems in order to pursue better communication between people and facilitate the exchange of man’s ideas and minds. Therefore, this chapter is going to introduce some kinds of coping strategies to improve the effects of interpretation despite of the long-existed cultural differences between the west and China. These coping strategies stretch from the ideal aspect to action aspects. Because the cultural differences includes many aspects such as way of thinking, customs and religious culture, it is required that the interpreter is capable of clearly mastering the two languages and also understanding the cultural differences in all aspects.(Ding Yin,2015)

That is to say, the interpreter must have a awareness of cross-culture and a master of all kinds of flexible switching skills between Chinese and English, which are as follows; domestication and foreignization, natural equivalence, literal translation with a annotation or the method to borrow synonyms in English and some flexible handlings. All these coping strategies that will be advocated in this chapter are beneficial for achieving better effect of information transfer and also the culture exchange. To sum up, the research significance of this chapter is to improve the effects of English interpretation to guarantee a higher quality of the integrity on the information transfer and the same reaction of the listeners through the use of these strategies, and thus to promote culture exchanges between China and the west in spite of the influences of cultural differences.(Ding Yin,2015)

===1.3 The Structure of The Chapter===
The chapter is divided into five parts. The first part is to explain the research background and the research significance of this chapter. With the development of globalization, exchange between nations and peoples is more and more frequent. As a witness and an indispensable participant of the international communication, interpretation plays an important role in this process. Nevertheless, for the sake of cultural difference between China and the west, there is always some misinterpretation and informational loss in the process of information exchange. Given this, the chapter also takes a part in the group that aims to find some strategies to improve the effect of interpretation. With the help of these strategies, the English interpretation may be more better in the aspect of informational transfer and emotional expression.(Gai Xiaoyu,2016)

The second part will have an outlook of several cultural differences between China and the west. On account of a long period of discrepancy in the lifestyle, customs, geographical environment, religious belief and history, the difference between China and the west is countless. This chapter just give explanation to some of them.(Ding Yin.2015)

The effects of these differences caused in the English interpretation will be down to the point in the third part. The effects of the influence is so colossal that the interpreter can not ignore them when they are doing the interpretation.(Ding Yin.2015)

The forth part will finally make an account for the antidote to the problems that are evoked by cultural differences. This strategies will do a favor to the integrity of informational transfer and emotional expression.(Zhong Zaiqiang,2004)

The fifth part concludes the whole chapter. As the conclusion, this part will be responsible for the variety if the cultural difference and the effects of the cultural interpretation on the English interpretation and most importantly the strategies to the settlement of these problems led by cultural differences.(Li Jing,2014)

===2.The Several Aspects of Cultural Differences Between Chinese and English===
During a long period of individual development of culture, there are many aspects of cultural difference existing between China and the west.These differences are influenced by plenty of factors such as historical culture, regional culture, custom culture,religious culture, digital culture and social code.

====2.1 Historical Culture====
First and foremost, the definition of historical culture would be introduced. The difference in historical culture here lies in cultural accumulation of the social heritage and the specific historical and cultural development process. These differences generally are reflected in the allusions, proverbs, idioms and so on .For thousands of years, China is an agricultural country and thus has developed an agricultural culture which largely influenced the shape of language. As the Sapire-Whorf hypothesis has demonstrated，the culture of a community can influence people’s way of thinking. The way of thinking straightly decides how people use their language to express a signifier.(Ding Yin,2015)

On the contrary, the western countries have been living next to the ocean and thus form an ocean culture. Under the influence of this kind of lifestyle, western people have developed the respect of the spirit of adventure, which reflects in their language performance and their direct expression of their emotions. Contrast to the ocean culture, Chinese people have worked on the agricultural production generation after generation. So they are more inclined to adopt the euphemistic expressions because they have the modest and reserved character compared with the western people. These two kinds of completely different characters reflect clearly in their language expressions.(Ding Yin,2015)

====2.2 Regional Culture====
China is located in the east of the earth while the western countries set in the other side of the world. The spatial distance is considerable and also the differences in the geography is immense. China is a land of high plateau and has more high mountain ranges, which gives rise to huge temperature difference between territories and vagaries of climate. While the Europe is a land of plains with a law altitude. On the side, because the west is on the edge of the Atlantic Ocean, the weather is moderate oceanic climate where the four seasons is like spring. Considering these regional differences leading to the distinctive climate on the year, they inevitably exert an influence on the culture and people’s way of expression.(Li Jing,2014)

For example, the British people who speak English as their mother tongue are characterized by slight melancholy and are more conservative, partly because of their changeable weather on the whole year, than Americans who also speak English.Generally speaking, the phatic communion between British people whether they are strangers or not is often about the weather. The topic on the weather is the expected and inherent greetings between British people.(Ma Nan,2016)

Similarly, the feature of geographical territory plays an part in Chinese people’s culture and their way of talking. Because China has a vast land for farming and the weather is also naturally suitable for the plant of rice. Chinese people have been dependent on the rice for making a living, which has been generated the agricultural culture after thousands of years. Therefore, the greeting between Chinese people is always about the food. When they make an acquaintance with someone, they will say “Have you eaten？” in a general way. It’s worth noting that when a Chinese people ask you this question, you can not mistaken their intentions. The implied meaning of this sentence is just “hello” rather than the invitation of you to go their home to eat. From these two examples, we can distinctly have a grasp of the difference on their way of expression caused by regional difference.(Ma Nan,2016)
====2.3 Custom Culture====
Every nation has its own inherent customs through thousands of years’ cultural accumulation. These customs originate from people’s way of life and habits formed over thousands of years. They are deep-rooted in their culture to the extent that the later generations even have no awareness of the reason why to use them but have to abide by these customs habitually. By this token, a nation’s customs generated over their generations have so tremendous power over this nation’s way of action and way of expression.(Xia Zengqiang,2016)
2.4.Religious Culture
The element of religion influences and to some degree plays a decisive role in people’s moral value and belief. As we all know, in the history people in the English world have a firm belief in the Christianity while Chinese people tend to believe and receive an influence of Buddhism and Confucianism. A huge gap between these kinds of cultures can be obviously seen in the aspect of the nature of religion. Christianity believes in the God named Jesus who can show people the truth and thus belief in the God is the trust in the truth. However, in the Buddhism, the disciple of the Buddhism believe in the Buddhist thoughts which they deem as divinity. Furthermore, the Buddhism is to teach people some Buddhist thoughts while the Christianity is a real religion. Similarly, the Confucianism is also to moralize and educate people and it can not be taken as a religion in a strict way.(Li Jing,2014)
====2.4 Digital Culture====
As a part of culture, the digital culture as a matter of fact is influenced by other kinds of cultures such as religious culture and custom culture. Digital culture can be seen as a reflective of the other culture mentioned above. However, the difference reflected by digital culture also plays an important part in the huge background. There are many different linguistic usages of digital characters between Chinese and English. For example, many idioms can find the track of digital characters such as “七嘴八舌”“三心二意”“四面八方” and so on. When these idioms are translated into English, we can not use the literal translation, otherwise the target audience will be completely confused. Instead of direct translation of these digital characters in the idioms, the translator or the interpreter normally adopt the free translation to explain the deep meaning contained in these idioms. Additionally, some likes and dislikes for the digital characters between English people and Chinese people are also different(Li Jing,2014).

For example, Chinese people have an affectation of number six and number eight and dislike number four. While for the English people, affected by the religious culture, they dislike number thirteen.In the West, most people believe in Christianity, while in the Bible, Jesus, the most revered figure, was betrayed by his thirteenth disciple. Therefore, in the eyes of westerners, the number 13 represents deceit and betrayal, and is regarded as an unlucky number. Therefore, in western countries, there is usually no 13th floor, or row 13 seats on the plane. People’s preference for the digital characters mirrors their language use. They will be inclined to use the digital characters that represent some bad things and bad luck. Instead, the digital characters they are fond of are mostly to be on behalf of good luck and merry things.Different countries have different religious beliefs and customs, and different cultural differences lead to different concepts of numbers. (Li Jing, 2014)

====2.5 Social Code====
Among all these parts, the social code can be seen as the most direct way to differential the cultural differences between two societies when we step into a new society. Due to the differences in the social norms that Chinese and Western cultures rely on in the process of linguistic and non-linguistic coding, Chinese and Western cultures have fixed patterns that are restricted by their national cultures in such aspects as greetings, apologies and comity, acknowledgements, taboo euphemisms, terms, topic selection, polite culture, etc.(Shi Huiying,2014)

Therefore, there are obvious differences between Chinese and westerners in greeting, saying goodbye, praising, thanking, inviting, apologizing and so on, which leads to cultural conflicts. For example, when people meet in China, they often ask each other some questions about family, income, marriage experience and other aspects of life to show their concerns, but such topics will make westerners very disgusted, they think it is a violation of their personal privacy. Obviously, in contact with the target of the negotiation, if we don’t try to avoid such questions, definitely it can lead to culture clashes. For another example, Chinese people stress vanity and courtesy Li, and their words are often duplicative and contemptuous of others. When people in the west abuse their personality and self-affirmation, they will feel very confused when they hear Chinese people deny others' praise or their own achievements, and think Chinese people are dishonest and hypocritical.(Shihuiying, 2014)

Therefore, in cross-cultural business communication, if we ignore the differences in communication principles and modes caused by the different social norms between China and the West, we will use the communication habits of our own nation and misunderstand both sides due to cultural differences, which will lead to the failure of communication and even bring serious consequences. (Shihuiying, 2014)

===The Effects of The Several Aspects of Cultural Differnences On English Interpretation===
As mentioned above, there is so much cultural differences existed between the western culture and Chinese culture. These cultural differences are bound to have an impact on the language use. As we all know, the English interpretation directly has a relation with the language differences. Thus, when it is concerned with English interpretation, it must take the cultural differences into consideration. This part will mainly demonstrates the several aspects that the cultural differences has influenced on the English interpretation.(Zhang Wen,1998)
====Lexical Representation====
Because every nation has its own unique history and culture, way of life and diet is also have many differences, so in the diet and lifestyle of interpreting, something with untranslatability in translation, this requires two process to further explain the culture of different places. For example, in the north of China, people will light their own stoves and watch them, while there is no kang in the West. Therefore, if the translator only has to suffer directly when translating, the recipient will not know why. In the same way, the Chinese rice cake "zongzi" and so on need to have the awareness of cultural difference in the interpretation, and the information needs to be further processed and exported.(Liu Yang,2019,17)
====Pragmatic Rules====
The pragmatic rules of appellation are quite different in Chinese and Western cultures. In more formal occasions, the Chinese people in general like the title after the surname plus I, said the respect, for example, director of the "king" Eva airways had scheduled another round-trip charter "teacher zhang, at the same time, China has a good traditional virtue, pays attention to pecking order, such as" big jiu "enforced" elder sister-in-law "sister", while westerners for appellation is simpler, more formal occasions, married with known people before the surname plus Mr Or Ms, for unmarried with MR. or Miss is not a Teacher Zhang, but can be addressed on a first-name basis. In informal situations, westerners will usually address the Teacher by his or her first name.(Liu Yang,2019,17)

For the pragmatic rules of communication, China and the West are also quite different. In China, people like to say "have you eaten yet? Where are you going? This, to westerners, is an invasion of privacy. It simply means that westerners feel that someone is inviting them to eat or that they are likely to be followed. Therefore, this cannot be translated directly into "Have you eaten? Where are you going?" ", but through cultural transformation, translated in a western way into "How do you do? How is everything going?"(Liu Yang,2019,17)
====Way of Thinking====
Different forms of social development lead to different values for each nation. This also affects the interpreter's translation quality and the accuracy of information transmission. For example, at the end of a group meeting, Chinese people like to end the meeting with a solidarity speech, such as "let's work together to achieve greater success!" As long as we keep our hearts together, we will have a better tomorrow. "In the eyes of westerners, it seems to have little to do with themselves. Therefore, in interpreting activities, information should be processed to express the information presented in the source language based on the thinking mode of westerners.(Zhang Wen,1998)
====Historical and Cultural Background====
China has a long history, and its long history has created many historical figures and events, such as the Terracotta Warriors, imperial officials and the Great Wall. Similarly, due to its different development history, the West also has its own unique historical figures and events, such as Shakespeare, the poet emerging in the Renaissance. Therefore, in interpreting activities, if the interpreter simply translates the names of historical figures and events, the recipient of the information will be confused and the information transmission will not be able to reach the role of "bridge".(Liu Yang, 2019,17）

===The Coping Strategies of The Effects===
As the reality that there is much more cultural differences between the Western culture and Chinese culture is presented in front of the interpreters working on the English interpretation. And furthermore these differences have some effects on the cultural exchange activity——the English interpretation. To improve the efficiency and quality of the English interpretation, some strategies must be employed in the process of English interpretation. These strategies involves many aspects such as domestication and foreignization,natural equivalence and flexible handling.Each of them can be correspondingly to the solution of the problems that caused by cultural differences.(Wang Yaqing,2014,27)
====Domestication And Foreignization====
Domestication and foreignization are widely used techniques in translation. Domestication means to take the target language or target language reader as the destination, and to adopt the expression way used by the target language reader to convey the content of the original text, so that the translation can be easy to understand. In translation, foreignization ADAPTS the language characteristics of foreign cultures, absorbs the expression ways of foreign languages, and requires the translator to draw closer to the author and adopt the expression ways of the source language used by the author to convey the content of the original text, that is, to turn the target language into a destination. Many scholars believe that naturalization should be the main method to deal with cultural differences in interpretation, which is reasonable and wise to a certain extent. However, if the interpreter finds that the audience does not understand it well enough, he should try to find the closest expression in the target language or be easily understood by the audience.(Ding Yin,2015)
====Natural Equivalence====
At its core is its principle of functional equivalence. This principle emphasizes that what the translator pursues is not literal correspondence but the reflection of cultural factors in the translation to achieve functional equivalence. In dealing with cultural differences, the search for natural equivalents is always the most desirable strategy because it best represents the source language information of the target language. In general, natural equivalents can be achieved in the following ways.(Ding Yin, 2015)
4..2.1.Transliteration
There are some things or things that cannot be found in other cultures. For example, there are a large number of things that cannot be found in Chinese and English, and the translation of these things is transmitted to other cultures by transliteration.In China, "jiaozi" and "baozi" are different foods, but they are both interpreted as "dumpling", which in English means fruit wrapped in sweet dough. As a result, if "jiaozi" and "baozi" are interpreted as "dumpling", people who have never seen "jiaozi" and "baozi" may misunderstand them and they are transliterated as "icaxi "and "baozi". Similarly, many of the words we use in daily life have transliterations from English, such as "coffee", "gene", "Internet"and so on.(Guo Yanan,2016)
4.2.2.Explanation of The Literal Meaning
Literal interpretation of definitions, also known as direct interpretation. When the cultural connotation of the source language and the target language can be expressed in the same or similar words, it can be interpreted literally.(Ding Yin,2015)
4.2.3.Explanation of The Connotation
When a word or expression cannot find the same meaning and form equivalent to the native-language, its interpretation often abandons the form of the original text and interprets it according to the connotation of the source language. In dealing with these languages, it is necessary to combine the cultural essence of the source language and avoid overly lengthy explanations as much as possible.(Ding Yin,2015)

====Flexible Handling====
Because Chinese and English are so different in expression, it is not a one-side process to deal with cultural phenomena in interpretation. In addition to the countermeasures mentioned above, to solve specific problems must be combined with the characteristics of interpretation, strive to seek truth from facts. Because the translation has to be done in a very short time. The target language of interpretation cannot be completely separated from the influence of the source language, so in practice, it is necessary to make logical reasoning according to the context, understand its main meaning, and try to use the original meaning of the target language words and phrases to express. It’s better to adopt appropriate domestication or foreignization method to deal with flexibly. The treatment of cultural phenomena in interpretation should focus on naturalization to achieve a better understanding for the audience.(Ding Yin,2015)

For instances, “In the past few days, the election situation in Taiwan has taken a sudden turn for the worst, and all political tricks have been used.” In the past few days, the Taiwan election campaign with dramatic changes, has been fraught with treachery and schemes. However the hidden intention is clear for anyone to see. Some people are trying their best to make the one who is for Taiwan independence win the election.(Zhong Zaiqiang,2004)

These two sentences are composed of three four-character phrases and one idiom in two Chinese sentences. It is difficult to accurately express the four-character phrases and idioms in English in a very limited time. Here translators understand the actual meaning of these phrases and idioms through the context, and combine the words of "changeable" and intrigue with the words of "magic trick and Intrigue", which can be translated appropriately and smoothly. Not only does "dramatic change" reflect the original meaning of Chinese, but it also accurately describes the tense atmosphere in Taiwan's election which caused the situation to go into a dramatic downward spiral due to the hidden exhaustion of political scheming and cunning. The hidden intention of Si Mazhao is clear for anyone to see.(Zhong Zaiqiang,2004)

In this translation, the interpreter makes logical reasoning according to the context of the main text and adopts the domestication method to get rid of the shackles of the Chinese sentence pattern, which not only concisely expresses the meaning, but also makes a net profit.( Zhong Zaiqiang,2004)

Since interpretation, as a form of translation, has the function of cultural communication in a certain sense, foreignization has its own value in dealing with some special cultural phenomena. Take this sentence as an example. “人们说, 到了北京不吃烤鸭是最大的遗憾。在就餐之前, 我向大家简单介绍一下烤鸭和它的来历。”And its translation is “People say that it would be a great pity to visit Beijing without tasting some Beijing Roast Duck .It really makes sense. Now , before we start to eat , I' d like to tell y ou something about this specialty.” Here, the direct alienation of Beijing Roast Duck into "Beijing Roast Duck" will not cause the guests' misunderstanding, because the term "Beijing Roast Duck" is a cultural vacancy in English, and the real object is placed in front of the guests to make it clear at a glance.( Zhong Zaiqiang, 2004)

===Conclusion===

In summary, this chapter is all about the cultural differences between Chinese culture and western culture. These differences range from the religious aspect to the consciousness aspect such as the way of thinking. There is no question that these aspects have done a lot of influences in our way of expression during our interpretation. For instances, it will have an impact in our lexical expression, pragmatic rules and way of thinking. To have a pursuit of the efficiency and better informational transfer, this chapter offers some strategies to achieve this goal. These strategies is very beneficial and they include foreignization and domestication, achievement of the natural equivalence, transliteration and some flexible handling in accordance with the specific situation. With the help of these practical strategies, the interpreter can produce a more incredible and proper translating. Ultimately, a bridge can be build .As a result, though the cultural differences is still at present, the people from two different cultural backgrounds can be understandable for each other.(Li Jing,2014)

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Gai Xiaoyu.盖晓雨.(2016). 功能对等理论指导下的口译策略[D]. Interpretation Strategies Guided by Functional Equivalence Theory内蒙古大学, Inner Mongolia University.

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--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:09, 21 December 2020 (UTC)

==Polysystem Theory and Cultural Turn-吴琪 Wu Qi，202020080653==
<center>吴琪 Wu Qi </center>
===Abstract===
Even Zohar took the lead in putting forward polysystem theory, which was further developed in the descriptive translation studies put forward by his student Gideon Toury. On this basis, Susan Bassnett and André Lefevere first put forward the concept of cultural turn. Now, the issue of cultural factors in translation studies has received considerable scholarly attention. This paper sorts out several reasons why translation studies turn from linguistic studies to cultural studies bascically in chronological order. By revealing the role of cultural factors in translation, their influence on translation strategies and translation studies are objectively analyzed. Finally, it looks forward to how translators can better spread Chinese culture with the help of the cultural turn that has not disappeared.

===Key words===
Polysystem theory; Cultural turn; Translation studies

===题目===
多元系统理论和文化转向

===摘要===
伊文·佐哈尔率先提出了多元系统理论，并在他的学生吉迪恩·图里提出的描述性翻译研究中得到进一步发展。在此基础上，苏珊·巴斯内特和安德烈·勒弗维尔首次提出了文化转向的概念。目前，翻译研究中的文化因素问题已经引起了学术界的广泛关注。本文基本按时间顺序梳理了翻译研究从语言学研究转向文化研究的几个原因。通过揭示文化因素在翻译中的作用，客观地分析了文化因素对翻译策略和翻译研究的影响。最后，展望了译者如何借助尚未消失的文化转向之风更好地传播中国文化。

===关键词===
多元系统理论；文化转向；翻译研究

===1. Introduction===
The overall structure of the study takes the form of five chapters. Chapter I will systematically contextualize the research by introducing the historical background and ideological resources of polysystem theory；Chapter II will deal with the research carried out mainly by Zohar and Toury to develop polysystem theory and its application in translation practice; Chapter III will review the studies related to cultural turn; Chapter IV will clarify advantages and disadvantages of scholars’views on the role of cultural issues in translation studies；Chapter V will give a brief look forward to future research trends.

===2. Development of polysystem theory===

====2. 1 Research Background====

=====2. 1. 1 Historical Background=====
The representatives of Polysystem theory are Israelite scholars Zohar and Toury. Israel is an emerging country established after World War II, where almost no native cultures and literary works exists. The development of its own culture can only rely on absorbing the excellent cultures of other countries. In this context, Zohar can only focus on translated works(Gillespie & Even-Zohar 1994:1).

=====2. 1. 2 Influence of ideological sources=====
Russian formalism prevailed in the 1920s, and the goal of Russian formalism theory was to improve the status of literature in society. Formalist scholars believed that "literary works should be regarded as a part of the whole literary system instead of being an independent research object", and they also put forward the concepts of "defamiliarization" and "literariness", aiming at establishing a research field for literature and distinguishing it from other disciplines. Zohar studied Russian formalism and Czech structuralism for many years, on the basis of which, in the 1970s, he put forward a new Polysystem theory to guide translation studies. Polysystem theory was proposed by Itamar Even Zohar(Gillespie & Even-Zohar 1994:2).

====2. 2 From Linguistic-centered to Cultural-centered====
Chomsky put forward transformational generative grammar in the mid-late 1950s, which deeply influenced a group of linguists and translators and changed the position of structural linguistics established by Saussure. In the 1960s and 1970s, the Science of Translation, also known as the Linguistic Approach, emerged with Nida, Jacobson, Newmark, and so on as its representatives. They maintained that translation studies were regarded as a subsidiary discipline of linguistics. They also proposed that the task of translation was to achieve functional equivalence, that is, translating should consist in reproducing in the receptor language the closest natural equivalent of the source language message first in terms of meaning and secondly in terms of style(Zhu Huichao 2017,88).

Gradually, translation studies were restricted to the micro-linguistic level, with emphasis on the text, and the subjective initiative of translation was ignored. Translation studies focused on discussing the differences and discovering the laws between languages, then, a set of rigid rules that could guide translation were summarized, translation studies were treated as a "science" with a complete theoretical system. This also formed a mindset, which narrowed the translator's eyes to the information level of the original text, ignoring the influence of wider culture and these factors on the generation and acceptance of the translation(Zhu Huichao 2017,88).

Also, in the 1970s, Zohar put forward Polysystem theory based on Russian formalism, and he thought that the process of studying translation is also the process of studying the target language culture. Polysystem theory studies literature from multiple perspectives, not just in the field of literature, but through the study of other extension factors, it studies literary translation more comprehensively and deeply(Gillespie & Even-Zohar 1994:113).

Toury, a student of Zohar, put forward Descriptive Translation Studies (DTS) and translational norms, which provide a better research idea for cultural studies. The International Association of comparative literature held a seminar about polysystem theory which allowed more scholars to study Polysystem theory and descriptive translation(Zhang Suwen 2019,93).

By the mid-1990s, the cultural turn completely changed the situation that translation studies were confined to micro-linguistics. At that time, translators have shifted their focus from the micro-linguistic level to the macro-cultural level. Scholars, such as Susan Bassnett, Lefevere, and Venuti, began to pay attention to other factors outside the source text such as culture, philosophy, politics, poetics, and so on(Zeng Wenxiong 2006,196).

Owing to the efforts of these scholars, more intellectuals have been influenced by developments in cultural studies. They believed that because the source text is produced placed in the specific context of the cultural environment, the target text should not be regarded as a simple transformation between languages. Of course, in the process of translation studies, translators are most concerned about disciplines across the cultural spectrum. The emergence of cultural studies opened a new door for closed translation studies at that time. This new paradigm broadened the scope of translation studies and played a vital role in the construction of translation studies(Zeng Wenxiong 2006,196).

====2. 3 Representatives of Polysystem Theory====
=====2. 3. 1 Main points of Zohar=====
In order to better explain the theoretical core of the Polysystem system, I would like to roughly explain several basic concepts of the Polysystem system. First, Zohar generalized polysystem theory as follows: The social symbol system is multiple and dynamic，which is composed of several different systems (such as culture, language, literature, society). Because the various systems interact and connect with each other, the status of each system is not equal，some subsystems are at the center, but some are at the edge(Gillespie & Even-Zohar 1994:45).

Second, polysystem theory refers that, in different periods, the culture of a certain society may be superior or inferior to another culture. In different historical contexts, translators will choose different translation strategies. Translators' choice of strategies will change in diverse situations, thus a dynamic translation study comes to being(Gillespie & Even-Zohar 1994:45).

Third, Zohar classifies the levels in the Polysystem system. He locates his translation studies in a Polysystem system of literature and distributes them according to the scale of their scopes. For example, the first layer is distinguished by country, the second layer is classified by literary type, the third layer is distinguished by whether it is translation literature, and the fourth layer is classified according to which country the original text comes from(Gillespie & Even-Zohar 1994:45).

Zohar was the first to uncover the status of translated literature and point out that translation literature can be a major role in the cultural system. For example, the three translation climaxes in Chinese history have functioned as a key element of the formation and development of Chinese culture(Gillespie & Even-Zohar 1994:46).

He stated that, in three cases, the system of translated literature will be at the center.

① When a polysystem has not yet been crystallized, that is to say, when a literature is"young," in the process of being established(Gillespie & Even-Zohar, 1994); Take Israeli literature as an example, Israel was established after the second world war. The original Hebrew cultural tradition is very weak. So it is necessary for this country to introduce advanced literature from western countries and translate classical literature from other countries so that they can provide new thoughts and skills for the local country(Gillespie & Even-Zohar 1994:47).

② When a literature is either“peripheral”(with in a large group of correlated literatures) or “weak,” or both. when a literature is either “peripheral”, it will approach mainstream literature. The best way to approach it is to learn its techniques and skills by translated literature which can provide samples for imitation(Gillespie & Even-Zohar, 1994:47).

③ When there are turning points, crises, or literary vacuums in a literature. For instance, after WWII, the vibrant American literature in the past two decades end abruptly and experienced a period of stagnation, because the existing literary model can no longer arouse the creative enthusiasm of a new generation of writers(Gillespie & Even-Zohar 1994:47).

When it comes to the position of literature, notice that，firstly，the innovation of the “weak” literary system is much lower than that of the center literary system. But we still have to affirm its function to spur it. Second, some literary systems are relatively strong when they are formed, and their own literary systems are often in the central position and are not easily influenced by other systems(Gillespie & Even-Zohar 1994:50).

Therefore, when the translated literature system is at the marginal position, literary translation is required (sometimes even necessary) to use words close to the target language so that the culture of the source language can be integrated into that of the target language. But if all the cultural features of the source language are eliminated in translation, then the translated literature will always be in a marginal state in such a system(Gillespie & Even-Zohar 1994:50).

=====2. 3. 2 Main Points of Toury=====
Based on Zohar's theory, Toury made the following efforts to establish a generalized theory to describe translation. Above all, he proposed that the methodology of translation should be divided into three steps. First, the source text should be evaluated in the target cultural context to analyze its significance and acceptability; Second, the target language should be considered according to the target language environment; Third, a comparative analysis should be made between the source language and the target language, so as to identify the translation transformation. This can be used to explain the factors that influence or determine translation quality(Gao Feng & Zhang Deng 2018,63).

Besides, it is convenient to guide the translation practice of different topics by establishing relevant corpora. With the continuous advancement of translation and the accumulation of a large number of materials, different translation models can be concluded by conclusions, and finally, the universal rules for describing translation can be drawn, which are parts of Toury's description translation theory(Gao Feng & Zhang Deng 2018,63).

Moreover, Toury put forward the concept of translation norms, which he thought were generally accepted in the process of translation. These norms are social and cultural restrictions on specific times, and people need to comprehend them through the necessary process of education and socialization. This is a powerful regulation，which means once they are established and recognized, translators must strictly abide by them, just like social legal documents(Gao Feng & Zhang Deng 2018,63).

It can be seen that Toury's theory is also based on the specific social and cultural context, and especially pays attention to the descriptive research of translation. His translation research method can be generalized as follow: before the research, a pre-set standard should be established, and then verified step by step in the process of translation research. Finally, the target text and the original text are compared, and the governing standards of the translated works are analyzed. Toury further suggested that translators can classify themselves into different standards, including source language standards, target language standards, and so on(Gao Feng & Zhang Deng 2018,63).

Toury's theories also attract more and more scholars to study translation from a cultural perspective. Likewise, Andrew Chesterman established new translational norms based on those of Toury's. He holds that the most important norm is "expectation norm", that is, readers' expectation of the influence and communication power of translated works, and other norms are restricted by this "expectation". It can be said that these two viewpoints provide the initial inspiration and theoretical basis for "cultural turn”(Wu Ji 2018,205).

====2. 4 Polysystem Theory’s Influence on Translation Strategy====
Zohar discusses the translator's choice of different translation strategies for foreignization and domestication when the translation literature system is at the center or marginal state of the polysystem. Foreignization and domestication were put forward by American translation theorist Lawrence Venuti in 1995 in ''The Translator's Invisibility''. Historically, foreignization and domestication can be regarded as extensions of literal translation and free translation, but they are not completely equivalent terms(Song Yue 2018,93).

The core issue of literal translation and free translation is how to deal with form and meaning from the micro-linguistic level. Domestication refers to the translation strategy of adopting a transparent and fluent style in translation to minimize the strangeness of the original text. Foreignization refers to the translation that deviates from the local mainstream values, preserves the linguistic and cultural differences of the original text. It can be seen that literal translation and free translation are mainly limited to the language level, while foreignization and domestication are based on the cultural context(Song Yue 2018,93).

In translation practice, translators often choose the appropriate strategies according to the specific status the target culture places in the multicultural context. If the source text plays a central role in the whole language communication, the translator is more inclined to not be limited by the language model of the target text and can restore the content of the source text to the maximum extent, which can introduce a new language mode from the source text to the target language. If the source text plays a secondary role in the cultural system, usually, the translator will integrate the source text into the target language context to enrich the target language color(Song Yue 2018,94).

For example, before the May Fourth Movement in China, translated literature was at the edge of the literary polysystem. Translators tend to adopt domestication translation strategies. Influenced by the Chinese literary tradition, Lin Shu adopted domestication in order to meet the needs of readers. Therefore, his translation works were restricted by the target language, and he translated the western source text into familiar ancient classical Chinese language, so that readers can more accept and recognize this translation activity(Xuan Huifang 2019,92).

For example:

Source text: I’ll fight for my liberty to the last breath I breathe. You say your fathers did it; if it was right for them. It is right for me(BEECHER & DAVID).

Target text: 盖吾之自由，必与持压力者抵死争之，必胜而后已。该美国之自由，美国同英伦力争而得。今吾之自由，必当力与美人争之(Stwoe, Li Shu, & Wei Yi, 1981)。

However, situations are not always the same. Liang Shiqiu began to translate Shakespeare's plays in the early 1930s. Here, the number of translated literary texts was in a growth trend. At the time of the translation of A Midsummer Night's Dream, China was eager to rejuvenate the country by absorbing foreign cultures. Translated literature had a higher position in the polysystem of Chinese literature(Ji Qiming 2016,66).

Fang Ping's translation began in the early days of the founding of the People's Republic of China. Literary and artistic creation at that time emphasized the socialist characteristics of literature, and a lot of socialism excellent literature swarmed. Affected by ideology, China was resistant to the literary works of capitalist countries. When translating and researching with a strong color of ideology and class struggle. It can be seen that when Fang Ping translated and introduced ''A Midsummer Night’s Dream'', translated literature was not at the center of the literary polysystem(Ji Qiming 2016,66).

If strictly obey the polysystem theory, Liang Shiqiu will adopt foreignization and Fang Ping's translation strategy will accept domestication. However, in the practice of translating ''A Midsummer Night's Dream'', this is not the case. Here are examples.

Source text: “By’r lakin, a parlous fear(William).

Liang’s version:天啊，是可怕的紧。

Fang’s version:我的圣母娘娘，这可不是跟你闹着玩的事啊。

However, the translation strategy Liang adopted is foreignization, while Fang Ping used the translation strategy of domestication.

The above application enlightens us that, cultural exchange is complicated, which leads to the diverse choices of translation strategies. Therefore, translators can give full play to their subjectivity choosing appropriate translation strategies, not strictly abide by a certain theory. Because the translation is a process of dynamic communication and re-creation. Only combined specific cultural context with personal understanding can translators figure out the best translation strategies(Ji Qiming 2016,67).

===3. Development of Cultural Turn===
The view of "cultural turn" was formally put forward by Bassnett and Lefevere in the book ''Translation, History and Culture： A Sourcebook'' in the 1990s. The cultural turn mainly depends on the scholars of cultural approach, who actively advocate translators to shift their eyes on translation studies from the text itself to the cultural context outside the text, so as to change the long-standing existence of translation studies as the "vassal" of literature and art, and elevate translation studies to become an independent discipline(Lefevere 2004:110).

Bassnett is one of the leaders, and her works often reveal the importance attached to the cultural background in translation studies(Bassnett, 1995). Translation has indeed become an independent discipline later with its own characteristics, which become the basis of research on cultural turn(Bassnett 1995:11).

Bassnett also introduces a famous metaphor about culture and language, which expresses her emphasis on culture. She compares culture to the human body and language to the heart of this body. Only when the heart and body interact can human vitality continue; Therefore, surgeons can't ignore the whole body that bears the heart when performing the ng surgery on the heart, similarly，it is dangerous for translators to treat the text isolated from culture(Lefevere 2004:110).

The concept “cultural turn” inherited Zohar's polysystem theory, which has attracted many scholars to discuss the phenomenon. This theory examines translation activities from a macro perspective, that is, it puts translation in the context of culture, instead of discussing translation in a vacuum separated from culture and context(Bassnett 1995:88).

Using Zohar's polysystem theory, the cultural school holds that culture has a restrictive effect on translation, and shifts the focus of translation studies from the original text to the target text, from the author of the original to the translator of the target, from the source language culture to the target language culture, and has a deeper understanding of the position and role of the target text(Bassnett 1995:88).

At the same time, it is noteworthy that Jacques Derrida, a famous philosopher, put forward the theory of "deconstructionism", which holds that the meaning of words is not only restrained within the source text but also multiple factors. He also points out that the original author is not the only creator, which also inspires scholars of cultural school to think about the role of translation and enhances the social status of translated works(Bassnett 1995:88).

Chinese traditional translation theory is influenced by the thought of cultural turn. Xuan Huifang(2019)mentioned that the cultural turn of Chinese traditional translation theory can be regarded started from the scientific and technological translation in the late Ming Dynasty. Chinese translators, such as Xu Guangqi, Li Zhizao and Yang Yanjun, were the first to advocate transferring translation from religion to natural science. They also jumped out of the linguistic category of contrast between the source language and target language and directly introduced Chinese traditional translation theory into the social and cultural background concerned by the cultural school(Xuan Huifang 2019,95).

At that time, translation theories began to focus on how to use translation as a tool to stimulate national consciousness. China lagged behind the West in terms of science and technology and ideas. Therefore, the purpose of translation was to absorb the essence of Western culture and arouse the learning enthusiasm of the Chinese. The function of translation is to convey new knowledge and ideas. As to the type of the source text, they tend to choose the technology that is closely related to people's lives and most urgently needed by the country, such as western astronomy, meteorology, machinery and land construction, and other related books. According to Lefevere, translators at that time were sponsors of translation activities, and they regarded translation as a way to sustain feudal autocratic rule, so the scope of attention was narrow, and the cultural turn at this time was not obvious(Xuan Huifang 2019,95).

Later on, especially in the late Qing Dynasty, the feudal rulers adopted a policy of seclusion, which hampered China's progress and its exchanges with the outside world. That state was completely broken by the Opium War, which also crushed the illusion that many people thought the Qing Dynasty was powerful. It stimulated many literati to "opening the eyes to observe the world". Many translators have translated a wide range of foreign newspapers, histories, geography, and other books, not just scientific texts. Many defeats pushed more Chinese people to recognize the deficiencies of their own and the strength of the West. Although they were not translators, they acted as sponsors, which was the main reason for the abundance of translated works and the rapid development of cultural turn at that time(Xuan Huifang 2019,96).

However, it didn't take long for the Westernization Movement to fail, which inspired some elites to realize that China's backwardness was not in technology, but in its feudal autocratic system. The reformists, represented by Kang Youwei and Liang Qichao, have become new sponsors. In this short period of only ten years, a large number of excellent translators have appeared, such as Yan Fu and Lin Shu. Lin Shu, in particular, did not understand any foreign language but translated a lot of great works, like ''la Dame aux Camelias''，''Uncle Tom's cabin'' and ''David Copperfield'', etc. Dictated by others, he translated in classical style. Such kind of translation to some extent can be said to be no respect to the original text. This also reflects that the purpose of translation at that time was not to highly restore the thoughts and styles but to convey conducive information. This period was also the development period of the cultural shift of Chinese translation theory(Xuan Huifang 2019,96).

Developing to the May Fourth Movement, the ideological emancipation of Chinese intellectuals was more extensive. The translation mainly focuses on how to benefit Chinese traditional culture from western culture. The translation is regarded as an important tool to promote social change. Some scholars believe that the transmission of western new ideas is also to import new expression methods, and at the same time, in order to eradicate the feudal traditional ideas, more intellectuals began to call for the use of vernacular Chinese. Lu Xun and Qu Qiubai are representative figures(Xuan Huifang 2019,95).

However, not everyone supports this idea. Mei Guangdi proposes that while introducing western culture, we should also carry forward the traditional culture. Western advanced ideas and technologies are needed to be absorbed, but it does not mean that the Chinese language form should be abandoned. But it can be seen that their ideas have not been widely supported. Just like Gu Zhengkun's viewpoint, unlike the cultural turn that emerged more than 100 years later in the West, cultural translation and translation studies in China at the end of the 19th century and the beginning of the 20th century has presented its obvious characteristics of subjectivity(Xuan Huifang 2019,95).

===4. Judgement===
Since both the polysystem theory and cultural turn are not universal, so they have both advantages and disadvantages at the same time. We should keep rational and critical thinking when studying these theories, and treat their influence on translation studies objectively and dialectically.

Since both the polysystem theory and cultural turn are not universal, they both have advantages and disadvantages at the same time. We should keep rational and critical thinking when studying these theories, and treat their influence on translation studies objectively and dialectically.--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 15:45, 19 December 2020 (UTC)

====4. 1Advantages====
Polysystem theory makes translation studies no longer an isolated linguistic study, but brings descriptive translation studies and cultural turn to translation studies. Linguistic school pays much attention to static semantic contrast, focusing on language patterns or underdeveloped literary theories, while the polysystem system combines translation with many factors such as the cultural context, social conditions and politics, especially affecting translation studies at the political level, such as post-colonial translation studies, feminist translation studies and cannibalistic translation studies derived from historical events(Zhang Xiujuan 2017,47).

Generally speaking, these theories have opened up a wide research field for translation studies, which makes translation studies no longer in an isolated environment, and opens up a way for translation studies to finally get out of the prescribed aesthetic limitations(Zhang Xiujuan 2017,47).

To enable people to look at translation from a broader perspective and grasp its true nature, people will not be limited on the equivalence between the source text and the target text, but also regard the target text as an entity in the target system to study its various properties. This is the very point that developed into Toury's "Target-oriented approach". Since the translation is not only selected from several existing linguistic models but restricted by various systems, we can comprehend the translation phenomenon from the perspective of wider inter-system transmission. It can also be used to guide on how to better promote culture through translation(Zhao Bo 2017,112).

====4. 2 Disadvantages====
Polysystem theory and the view of cultural turn neglect the translator's subjectivity, which means the choice of the target text is not only determined by the polysystem, but also by the translator's subjectivity. Translators will try their best to choose texts or familiar genres consistent with their own styles to give full play to their advantages and improve the quality of translations. Besides, the principle of choosing original texts is determined by the situation that dominates the (native) polysystem, which means that texts are chosen because of the consistency with the new methods of target texts and their possible innovative role in target literature. (Wu Ji 2018,205).

The attitude of the cultural school towards the linguistic school is completely abandoned. According to the cultural school, before putting forward the theory of cultural turn, translation studies lacked a set of macroscopic theories to guide them and did not form a theoretical system to guide translation practice, which is undesirable. At the same time, the cultural school's attention is completely detached from the text, exaggerating the influence of macro factors other than the text, which has been criticized by later generations. Because although the linguistic school focuses on the micro-level of translation studies, which limits the development of translation studies, scholars such as Nida and Newmark put forward a series of theories to scientifically study translation(Wu Ji 2018,206).

===5. Conclusion===
Taken the above analysis together, we can come to the conclusion that polysystem theory and cultural turn still have a wide influence on present translation studies, and cultural factors are still important factors that must be considered in translation activities. The findings reported also shed new light on the responsibilities of today’s translators(Han Xue 2019,138).

When the earth is like a "village", cultural exchange is getting closer and closer. It is necessary for contemporary translators to think about how to maintain cultural confidence through translation and effectively convey excellent culture to other countries. In the process of translation, translators should not only pay attention to linguistic equivalence, but also should think from the perspective of cultural exchange. They should explore a way to combine the inspiration of the polysystem theory and cultural turn, give full play to their subjectivities, and make efforts to tell Chinese stories well and build China's translation system in the world.

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Lefevere, A. (2004). Translation/history/culture: a sourcebook: ''上海外语教育出版社''[Shanghai foreign language education press].

William, S. A Midsummer Night’s Dream: Yale University Press.

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Gao Feng, &Zhang Deng. 高峰, & 张灯. (2018). 翻译研究发展的推动力——多元系统理论研究. [The Driving Force of the Development of Translation Studies: A Study of Multiple Systems Theory]. ''吉林省教育学院学报''[Journal of Educational Institute of Ji Lin province], 34(02), 62-64.

Han Xue. 韩雪. (2019). 多元系统翻译论本土化策略及其创新性研究[Research on Localization Strategy and Innovation of Multi-system Translation Theory]. 福建茶叶[Fu Jian Tea], 41(02), 137-138.

JI Qiming. 纪启明. (2016). 莎士比亚戏剧中意象的厚重翻译法—以梁实秋的《仲夏夜之梦》译本为例. [Heavy translation of images in Shakespeare's plays —— Taking Liang Shiqiu's translation of A Midsummer Night's Dream as an example]. ''青岛科技大学学报(社会科学版)''[Journal of Qingdao University of Science and Technology (Social Science Edition)], 32(03), 64-67.

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==The Influence of Cultural Differences on Translation Methods 姚佳 Yao Jia 202020080662==

===Abstract===

Translation activity may appear to be a communication and transfer between languages, but it is closely related to culture. Language and culture permeate each other, and no language can be created and developed without its cultural background, while cultural differences also affect the language expression of the users to a certain extent. In this paper, we will analyse the main cultural differences in translation in terms of historical background, way of thinking, social customs and other factors, but the existence of cultural differences makes translation activities often face some difficulties, which requires translators to master translation skills and correctly look at cultural factors in order to achieve the purpose of communication.

===Key Words===

Cultural differences, Translation methods, Influences, Translation skills

===题目：文化差异对翻译方法的影响===

===摘要===

翻译活动看似是不同语言之间的交流与转换,实则与文化密切相关。语言与文化之间相互渗透,任何语言的产生与发展都离不开其文化背景,而文化差异在一定程度上也影响着使用者语言的表达。本文从历史背景,思维方式,社会习俗等因素来分析翻译中几种主要的文化差异,而文化差异的存在又使翻译活动常常面临一些困难,这就要求译者熟练掌握翻译方法和一定的翻译技巧,正确看待文化因素,从而实现交流沟通之目的。

===关键词===

文化差异,翻译方法,影响,翻译技巧

===Introduction===

The long-term transmission of culture depends on language. Language has always been an important basis for cultural inheritance. And it is also one of the tools used by different cultures in communication. The exchanges between different countries and regions have deepened in recent years. The demand for translation activities has been increasing, and the requirement for translation quality has also been gradually improved. Translation is a cultural communication activity between different countries. It is not only the conversion of two sets of language symbols. In a sense, translation has gone beyond language and become a cultural transfer between countries. There are certain differences in social values and ways of thinking between China and the West. So it is easy to make mistakes in English translation if many words are understood purely from the point of view of performance. This, coupled with the fact that different nationalities are often influenced by their own culture in the course of their historical development, can also lead to errors when translating between Chinese and English. In the face of cultural differences, we should choose appropriate translation methods to achieve the purpose of communication. In recent years, the focus of translators has gradually shifted from language level to cultural level. They have started to study translation methods from a cultural perspective.

===The Main Aspects of Cultural Differences in Translation===

Translation is the process of transforming a relatively unfamiliar expression into a relatively familiar one. Wang Zuoliang, a famous translator and linguist, once said that translators are dealing with individual words, but they are facing with two large cultures.(Wang Zuoliang 1997, 42) Therefore, translation should include not only language but also culture. The development of each country's language has gone through a long process of cultural accumulation and it is influenced by its own history, culture, ethics and many other aspects. The differences between English and Chinese are mainly reflected in the following aspects: historical background, way of thinking, and social customs.

2.1 The Historical Background

Every country has a unique historical background, which inevitably gives rise to different cultural forms in the course of development. And this has a significant impact on the language as a carrier of culture. At the same time, differences in language can have a huge impact on translation activities. This requires the translator to be able to understand the different historical circumstances of the source language and target language in order to improve the level of accuracy of the translation.

First of all, we can see the difference in historical background between China and the West in the process of historical development. Agriculture has always been the lifeblood of the country's development, and the development of agriculture is even directly related to the stability of society. Chinese people have created many excellent cultures through their industrious agricultural work. As a result, Chinese culture is rich in written expressions relating to agriculture. One of the most unique expressions of Chinese culture is the agricultural proverb. It is a fixed phrase that is widely spread among the people. It reflects the principles of agricultural production and summarises a wealth of experience in simple, popular, concise and vivid words, which is a cultural treasure of the Chinese nation and has always been loved by the people.

We can appreciate the unique charm of Chinese culture in some idioms. For example, "cast pearls before swine"(对牛弹琴). We cannot simply interpret this as throwing pearls at pigs, for this does not conform to the practical use of Chinese adage. And we can see another example, "As you sow, so shall you reap"(种瓜得瓜种豆得豆) We must realize that many expressions of proverbs in Chinese have been endowed with profound connotations. The deep meaning of this proverb is that one cannot enjoy the fruits of one's labor without putting in it a lot of hard work. There are many other Chinese agricultural proverbs. For example, “There are three rains in the early spring, all over the place”(立春三场雨,遍地都米), “Snow is in the field, wheat is in the barn”.(雪在田,麦在仓).

As for Britain, it is an island country surrounded by the sea. Its national development is closely related to Marine civilization. Britain's development into the "empire on which the sun never sets" in the 18th century was largely dependent on overseas colonial expansion. Even in today's society, Britain's national development cannot be achieved without its favourable Marine environment. Moreover, Britain has a temperate maritime climate, with humid climate and good vegetation, which makes it very suitable for sailing and grazing. Therefore, there are a lot of idioms related to sailing or sheep herding in English culture, such as, “A small leak will sink a great ship” (微小的裂隙能使一艘巨轮沉没), “A smooth sea never makes a skillful mariner” (平静的大海孕育不出优秀的水手), Being on sea, sail; being on land, settle. (在海上就航行,在陆上就安居).

Secondly, we can find the cultural differences between English and Chinese from the specific historical background. “In the time of Queen Elizabeth, for example, government loyal Jesuits protested against a "fish only Friday" rule imposed by the Catholic Church, which opposed the government. In this context, "Juhn can be relied on, He eats no fish and plays the game" should be translated as "约翰忠诚可靠".” (Lu Wei 2019, 200) If we do not analyze the specific historical background directly, it is bound to lead to cultural cognition errors. In Chinese, "鸿门宴" should be translated as "Hongmen Feast with a trap for the invited", but it is easy to translate (it)--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 04:59, 19 December 2020 (UTC)into "Hongmen Feast" if the translator does not know the historical background of the appearance of the word "鸿门宴", which would create a barrier to cultural exchange. Therefore, it can be seen that cultural background has a great impact on the smooth progress of translation activities, and translators can better choose translation methods only if they are proficient in the cultural background of source language and target language.

2.2 The Social Customs

Customs and habits are mainly reflected in the language and behaviors that people use in communication, which is most likely to reflect the human mind and convey certain meanings. If, in the process of cultural exchange, there are significant differences in customs between countries, this can often lead to misunderstandings when expressing their views. The differences in social customs between China and the West can be extremely obvious. Therefore, in translation, the influence of language and behavioural habits on translation activities cannot be ignored. The differences between English and Chinese social customs are mainly reflected in customs, manners and habits of life.

“We can feel the differences between Chinese and Western customs through people's habitual cognition of some animals in their daily life. ” (Wang Jingjing 2013, 28) In China, for example, the dog is a relatively lowly animal. Since ancient times, those Chinese idioms related to dogs have mostly expressed derogatory meanings. For example, "狼心狗肺","鸡飞狗跳" . However, dogs mean the opposite. For example, "Love me, Love my dog"(爱屋及乌), A lucky dog(幸运儿), etc., which reflects the love of dogs in English-speaking countries.

In addition to dogs, we can also see different meanings of cats in different Chinese and Western customs. In Chinese culture, cats do not show a one-sided extreme phenomenon. Although there are derogatory words such as "猫儿偷腥","猫儿念经-假慈悲", there are also "无论白猫黑猫,抓到老鼠就是好猫". In general, cats are relatively neutral in Chinese culture. While in Western customs, black cats are often associated with negative connotations. “Cats are known in the West as the familiar of witches and wizards, which stems from a medieval superstition ---- The Satan, the devil's favourite incarnation, was a black cat that witches used to take with them as a familiar.” (Zhu Yahui 2014, 25) For example, the idiom “she is a cat”. The translator cannot simply translate the literal meaning into "她是一只猫", but should put it in the context of certain western social customs. So the proper translation should be "a woman with a hidden agenda".

Some idioms about cats are unique to English culture, such as "Cat s paw." The idiom comes from The Monkey and the Cat, written by the famous 17th century fable writer La Fontaine. “The cunning monkey wanted to eat the chestnuts from the fire but was afraid of being burnt, so he encouraged the cat to take the chestnuts out of the fire with his paws, but when the cat asked for his share, the monkey ate all the chestnuts.”(Wang Aihua 2008) This idiom is used to describe a person who is used to do risky things. If such cultural differences are not well understood, there will be a lot of translation misinterpretations.

In addition to the animal derivation, the same colour also has different meanings in both Chinese and English cultures. For example, in Chinese, blue generally represents a bright or relaxed feeling. But in English expressions, blue generally stands for melancholy and deep depression. In ''Treasure Island'', when Jim and his crew are faced with pirates, they are put in a very bad situation. “If we had been allowed to sit idle, we should all have fallen in the blues, but Captain Smollett was never the man for that”.(Stevenson 2013, 118) The word blue here refers to their emotionally depressed state. When translating 'blue' as it is used here, the different customs and habits of English-speaking countries should be taken into account in order to avoid incorrect translations. Here's another example of red. Chinese people believe that "red" stands for fighting spirit, passion and joy. Since ancient times, weddings and festivals have been celebrated with red lanterns and colours. But in the West, red represents blood, it represents killing, it represents death. For example, "red alert" (空袭) "紧急警报",see the red light (觉察危险逼近). In the process of translation, we should have a deep understanding of the cultural background of customs to ensure the accuracy of words and to avoid unnecessary misunderstanding or even wrong translation.

2.3 The Thinking Mode

“The way of thinking is the synthesis and unification of the stereotyped forms, methods and procedures of thinking of the subject in the process of reflecting on the object.” (Chen Hongwei&Li Yadan 2005) “The way of thinking is mainly composed of eight elements: knowledge, conception, method, intellect, emotion, will, and language habits. These elements are interconnected and interact with each other to form a dynamic, organic and complex system. It is the characteristics of each of these elements and their structure that define the nature, type and characteristics of the way of thinking and produce differences in the way of thinking.” (Lian Shuneng 2002) Different ethnic groups not only have different national cultures, but also have their own different ways of thinking and thinking characteristics, which is what we call thinking differences. Each language reflects the thinking characteristics of the people who speak it, and the English and Chinese languages are no exception. The differences in thinking styles are mainly reflected in the different lines of thought that people are used to, and the different perspectives that are favoured in thinking.

Chinese people think in a forward direction, while Westerners think in a reverse direction. Chinese and Westerners may use completely different, or very different, language to describe the same objects or images. It is not difficult to find that English is used to describing and explaining things from small to big, from special to general, from individual to whole. The Order of Chinese is generally from big to small, from general to special, from whole to individual. “When introducing people, Chinese usually lists titles first and then calls them by name, and the titles are listed from the largest to the smallest. English is to announce a name first and then speak a series of duties from childhood to adulthood.”(Liu Wenhui 2002) For example, “现任中国共产党中央委员会总书记，中共中央军事委员会主席，中华人民共和国主席，中华人民共和国中央军事委员会主席于2020年一月十七日对缅甸进行了国事访问”.This sentence, if it is to conform to English language usage, should be translated as “January 17, 2020 saw the state visit to Myanmar of Xi Jinping, currently general Secretary of the CPC Central Committee, Chairman of the CPC Central Military Commission, President of the People's Republic of China, and Chairman of the CPC Central Military Commission”.

Chinese people think in a spiral way while Westerners think in a straight line way. The Chinese people's philosophical thinking is good at making Chinese people think in a broad way. “No matter doing or speaking, they always do everything from the surface to the point, from the big to the small. First, they have a general view of the whole situation and make plans; then, they refine details and make plans. Westerners, on the contrary, like to think from the detailed to the overall, from the single to the whole, which is a completely different way of thinking. (Li Dan&Zhou Xiaoling 2006) It is a reflection of culture and also affects culture. Therefore, Chinese people always put the overall situation in the spiral thinking, while Westerners always put a straight line thinking and a straight line clue in it.

The Chinese like to "paint the dragon and dot the eyes". First, they like to put unimportant information on the top, and then talk about the main content, such as people and events, event results. “In narration, the emphasis of a sentence is usually placed at the end of the sentence, and the story is explained first, and then the theme is entered. The way of argument is the consequence of the first cause; Give the premises before you make a conclusion; Give the background first, then the topic.”(Bu Jia 2012, 123) The Western way is to come straight to the point. “The way they speak is the opposite, picking the main ones first, as if telling the answer first and then announcing the process. The narrative sequence is to first state the results and then analyze the reasons. Make a conclusion before you give a premise. Explain the topic first, then the background.”(Bu Jia 2012, 123) Therefore, it is necessary to adjust the word order in the English-Chinese translation so as to conform to the narrative logic of the two languages. For example, "求稳定、谋发展、促合作 , 是当今各国人民的共同愿望"。This sentence can be translated into：It is the common aspiration of all the people in the world to m aintain stability, seek development andpromote cooperation.

===Influences of Cultural Differences on Translation===

Translation is not only the transformation between languages, but also the transformation between language forms, and even the transformation of cultures. Therefore, in the process of language translation, communicative context, which refers to cultural factors, should be considered. On the one hand, culture is common, and there will be some overlap between cultures, which is also the basis of translation. On the other hand, the culture is also diverse, which is the difficulty of translation. The cultural diversity and uniqueness between English and Chinese often lead to lexical vacancy, semantic conflict and other phenomena that hinder translation. This requires translators to pay attention to such cultural differences and choose appropriate translation methods to solve the translation difficulties and make up for the lack of culture in the process of translation.

3.1 Lexical Gap

Language is the carrier of culture. Every language has its own cultural peculiarities. As a cross-linguistic and cross-cultural communication activity, translation not only conveys text information, but also inherits cultural significance. However, "different cultures break down and describe the world in different semantic categories. Therefore, some semantics in one culture may not exist in another language."( Lado 1957, 78 ) This phenomenon is known as semanticzero. Practice has proved that the great differences between Chinese and English traditional cultures make English and Chinese words and meanings often difficult to correspond one to one, which makes translators have to take necessary strategies to eliminate or reduce barriers to communication. “Language is a culture created by people in the process of long-term practice, which naturally reflects the objective material world. If something does not exist in the community, there is often a vacancy in the meaning of the word.”(Cui Jing 2012, 38) For example, silk, which was not used by westerners at first, belongs to one of the earliest inventions in Chinese history. It was not until the Western Han Dynasty (202 BC-8 AD) that Zhang Qian, on his mission to the Western Regions, opened the door to China and the West by opening the "Silk Road", which connected the Mediterranean countries and spread silk to the world. So, English borrowed Chinese pronunciation to translate the word.

Another example is Peking Opera, which is beloved by Chinese people. It is a comprehensive art that combines singing, reading, doing and playing. However, opera, dance drama and drama that Europeans and Americans like are all in a single form. There is no dance in opera and no singing in dance drama, while drama is mainly dialogues. In view of this, the translator needs to make English readers fully and correctly understand the differences between Chinese quintessence and other art forms. In China, for example, there was no "咖啡"coffee, "冰淇淋"icecream, "沙发"sofa, etc., which had to be completely transplanted from English. But as time changes and cultural exchanges, the development of material culture in China has been synchronization with the west, even beyond. Such as "可乐"(cola), "自助"(buffet), "互联网" (Internet), "超市"( supermarket ), the previous social lack of cultural awareness in China such as vocabulary, has now been welcomed the broad masses.

The lexical vacancy also appears in the different gods known in the East and the West. Westerners believe that God created human beings and dominated the world, while Chinese traditionally accept the myth that Pangu created the world and Nu Wa made man. They believe that the Buddha and Guanyin Bodhisattva have supernatural powers and are able to "save suffering and all living beings". Similarly, the Puritans and Protestants in The English language had a color of religious movement that was not known in China as Puritans. Therefore, it is not easy to translate both in form and in spirit. Chinese people attach great importance to ethics, order of seniority and clear distinction between seniority and inferiority. “In the appellation of relatives in Chinese, clan relationship is very complicated. In contrast, English kinship terms are more vague and general.”(Cui Jing 2012, 38) For example, the English uncle, aunt, and cousin only show gender and simple relatives， the only way to tell them apart may be by their name. In addition, words with Chinese institutional culture characteristics, such as lunar solar terms, heavenly stems, earthly branches and traditional festivals, have no meaning at all in English. Such as Chinese "清明", "端午", "拜年", "一国两制", and in English “Christmas”, “Easter”, “capitalism” and so on.

3.2 Semantic Conflict

Due to the macroscopic similarity of human living environment and thinking structure, "what can be said in one language can be expressed relatively accurately in another language" (Nida, 1975). However, in addition to these semantically consistent words, there are many other pseudo-semantically consistent words between Chinese and English that seem to be the same. “In translation, this seemingly identical but different words and sentences are impossible to achieve the coexistence of source language and target language. We put this seemingly identical but different phenomenon in translation, known as the incompatibility of form and semantics in translation.”(Lu Guoqiang 2012) Incompatibility is contradiction. In translation practice, this kind of form and semantic incompatibility is very deceptive, which often leads to mistranslation of many words and phrases. For example, "这个故事发生在巴黎." "The story takes place in Paris."; "我们的当务之急是要深化改革" "To deepen reform is the most urgent task. ". Grammatically speaking, the above two translations seem to be sound, but they are semantically incompatible. They are all typical examples of Chinglish and should be amended as follows: 1) The story is set in Paris. 2) To deepen our commitment to reform is the top priority.

In addition, there is another kind of semantic conflict, that is, the asymmetry of emotional meaning in Chinese and English translation. In addition to conveying information, language should also express the attitude of the speaker or the author towards what is said and the attitude of the listener and reader, that is to express feelings. In translation, the lack of a thorough understanding of the emotional meaning of a word often leads to incompatibility between the form and meaning of words. The Chinese words for "干部" and "当官的" have the same conceptual meaning but different emotional colors. The former is neutral and sometimes even has a positive meaning, while the latter obviously has a negative meaning. Another example, the Chinese word for "农民". Farmer is a neutral word in Chinese, while peasant has a derogatory meaning in English, referring to a rude and uncultivated person, so it is more appropriate to translate "农民" as a neutral word farmer. "物美价廉", which means cheap and good. "Cheap" often reminds people of a cheap and inexpensive product, while "economical" has the associative meaning of "good and inexpensive". Therefore, the positive word "物美价廉" should be translated into “economical and good” or “nice and inexpensive”.

In translation, the semantic contradictions caused by improper collocation should be paid special attention to by translators. “Collocation meaning is a collocation of associations acquired by a word from the meanings of other words combined with it. In translation, due to improper collocation, a large number of target languages with incompatible formal and semantic meanings are produced.”(Liu Yang 2016, 18) Only by truly mastering both Chinese and English and getting familiar with their fixed collocation patterns and idiomatic expressions can translators avoid mistranslation caused by improper collocation to the greatest extent. “For example, "假花"(artificial flowers); "假牙" (false tooth), "假新闻"(pseudo-event), etc. In each of the above examples, "假" means "untrue" and is the opposite of "true". However, if you use "fake" or "false" in the translation, it is not in line with the English collocation habit.”(Liu Yang 2016, 19)

When Chinese people study English, they often suffer from the semantic incompatibility caused by improper collocation. One of the important reasons is that they are not familiar with the national expression methods of English speaking. This kind of English collocation translated by Chinese thinking is something we need to work hard to correct. For example, “学习英语知识”，many people will translate it into "learn a knowledge of English" . But the proper translation is "acquire a knowledge of English"/"has a knowledge of English". Leech pointed out that, unlike other types of meaning, collocative meaning has the property of generalization. It is only a special property of individual words. When it cannot be explained by other types of meaning, collocative meaning is resorted to as a special category. (Leech 1974) The particularity of collocation makes it more difficult for us to improve our expressive ability. Therefore, translators need to keep learning these commonly used fixed collocations to improve the accuracy of translation.

3.3 Use Specific Translation Methods from the Perspective of Cultural Differences

Transliteration is a form of translation based on the pronunciation of the original language, generally based on the pronunciation of the content of the original language to find alternative translations in the target language with similar pronunciation. Transliteration is usually used for translating names, place names, country names, proper nouns or words with national characteristics. The transliterated words can only be used together, not separately, otherwise they have no meaning. Since there is a big difference between China and the West in terms of name calling, the transliteration is usually done by transliteration. For example, Charles is translated as "查尔斯", David Copperfield as "大卫科波菲尔得", Romeo and Juliet as " 罗密欧与朱丽叶". There are many examples of transliteration of Chinese and Western place names. For example, Washington, the capital of the United States, is transliterated as "华盛顿", Florence as "佛罗伦萨", and Bristol as "布里斯托". The list of place names is endless. The phonetic transliteration of place names is too numerous to mention. In addition, due to cultural differences, both Chinese and Western countries have developed their own proper nouns and words with unique national characteristics, which generally require phonetic translations. For example, "功夫" translates into "Kongfu", "秧歌" translates into "Yangko". Another example, there is a famous line from a Tang poem:姑苏城外寒山寺,夜半钟声到客船. “"寒山寺" here is not because there is a "Cold Mountain" outside Suzhou, but because it was named after a monk who was called "寒山" in the Tang Dynasty. Therefore, the translation of “Cold- Hill Monastery” would be misleading as "a temple on Han Shan Mountain," which should be translated as “Han Shan Monastery”. ”(Wang Jianghong 2007)

Literal translation is the translation into English of words and phrases that have the same or similar meaning according to their original meaning. Literal translation is an important translation method that has many advantages, such as its ability to convey the meaning of the original text and to reflect its style. It is estimated that around 70% of sentences are processed by literal translation, so literal translation is a widely used translation method by translators, which shows the importance of this method. However, as there are certain differences between Chinese and Western cultures in various aspects, two situations must be taken into account when using literal translation. The first is to pay attention to the mistranslation of proper nouns or technical terms, and the second is to pay attention to words that have the same form but very different meanings in the two languages. For example, when selling something, you can't call your goods cheap, but inexpensive, because cheap means "of inferior quality"; "继承人" do not use successor but heir; "白酒"is not white wine but liquor.

Free translation is different from literal translation. Free translation is a translation that is based on the main idea of the original text rather than a word-for-word translation. It is usually used more often when translating sentences, phrases or larger groups of meaning. Free translation is mainly used in situations where the original language and the translated language reflect significant cultural differences. From the point of view of cross-cultural linguistic communication and cultural exchange, free translation emphasises the relative independence of the cultural system of the translated language from the cultural system of the original language, and is more capable of reflecting the linguistic characteristics of the nation. For example, the Chinese proverb "三思而后行"usually translated into "Look before you leap","一朝被蛇咬十年怕井绳" can be translated into "A burned child dreads the fire","心急吃不了热豆腐" can be translated into"A watched pot never boils".

In English there are also many words that need to be paraphrased and the cultural differences between the two languages in different situations should be respected when translating, otherwise it can lead to misunderstandings in the language transfer. For example, "Every life has its roses and thorns."is translated into："人生有苦有甜。In Hamlet, Act II, Scene 2, there is this depiction and praise of mankind:"What a piece of work is a man! How noble in reason! How infinite in faculty! In form and moving how express and admirable! In action how like an angel! In apprehension how like a god! The beauty of the world! The paragonof animals!" It was translationed into： "人类是一件多么了不得的杰作！多么高贵的理性！多么伟大的力量！多么优美的仪表！多么文雅的举动！在行为上多么像一个天使！在智慧上多么像一个天神！宇宙的精华！万物的灵长！" “Words such as "仪表", "天神", "灵长" corresponded to Chinese cultural imagery and free translation was used for this purpose.”(Sun Yiwen 2019, 170)

===The skills to choose the proper translation methods from the perspective of cultural differences===

The ultimate effect of translation should be that the audience receives complete and correct information and that they have the same experience of reading the translation as if it were their mother tongue. In order to achieve the best possible translation results, it is important to focus on the cultural characteristics of the translation itself and to analyse the target audience of the translation. At the same time, the differences between Eastern and Western cultures should be compared and analysed to identify the cultural factors that influence translation and to clarify that the influence of cultural differences in translation cannot be ignored. The aim is to enable people to face up to cultural differences and to value the dynamic equivalence of translation practice. The aim is to improve sensitivity to cultural differences and the accuracy of language use, to overcome cultural barriers in translation and to achieve intercultural communication.

4.1 Focus on the work itself

When carrying out translation activities, it is essential that the translator carries out an in-depth analysis of the work to be translated. Therefore, the type of work, style, cultural features should be taken into account if the translator wants to achieve the desired results. If the type of work to be translated into English is different, then the requirements can vary considerably. Take the translation of poetry as an example. Poetry is the essence of language and culture. Poetry is usually a harmonious blend of emotions and scenery, and the theme of the poems is usually expressed by the mood.

In the process of translating Chinese poetry, the ambiguity of the language and the problems that arise in the translation process actually stem from cultural differences. We can look at an example of Cao Xueqin’s work: "空对着,山中高士晶莹雪; 终不忘,世外仙姝寂寞林."(Cao Xueqin 1982, 17) And the translation is "Vainly facing the hermit in sparkling snow － clad hills, I forgot not the fairy in lone woods beyond the world". (Yang Xianyi 1978, 67) “The word "雪" in the poem ostensibly refers to snow in nature, but those who are familiar with ''Dream of the Red Chamber'' will know that it is actually the Chinese character for "薛". It refers to Xue Baochai. "林" appears to refer to a forest, but actually refers to Lin Daiyu. If the meaning of the puns in a poem is not clear, the original mood and emotion of the poem will be lost and the reader will be less able to understand the meaning of the poem.”(Li Yafeng 2016, 70) Therefore, the translator should never adopt an ambiguous attitude towards the translation of such punning words in poetry. The translator should start from the work itself, thoroughly clarify the cultural background of the original text and the profound meaning of the work, and choose the appropriate translation to reproduce the true meaning of the poem to help the reader better understand it.

In addition, in the English translation process, the translator must have an accurate grasp of the cultural characteristics of each term in order to choose the appropriate translation method, so that the content of the translation is accurate and comprehensive. For example," 汉皇重色思倾国,御宇多年求不得。"It was translated into: “The beauty － loving monarch longed year after To find a beautiful lady without a peer.”(Xu Yuanchong 2010, 222) “The word 'Han Huang' in the poem is the title of the emperor in Chinese feudal society, a term used in China, and Chinese readers are able to grasp the cultural han meaning of it. The word 'monarch' has been chosen to be more accessible to the reader, who has a general idea that he is a ruler of a country and can get a general idea of the meaning of the original poem". (Li Yafeng 2016, 72) We can see that both Chinese and Western cultures have one thing in common: they are the result of a long process of sedimentation and accumulation and are characterised by diversity and stability. English translators must accurately grasp the differences between Chinese and Western cultures and choose a suitable translation method in order to complete the translation work successfully.

4.2 Focus on the reader

In the whole translation activity, the source material, the translation and the reader are the three elements. And translators should not only pay attention to the high degree of restoration of the source material, but also pay more attention to the feelings of the reader and take the readers’reaction as the fundamental point of reaction. The translation activity itself is to serve the reader, and translators try to make their translations more accurate. If the problem of inaccurate translation still exists, it is necessary to combine naturalisation and alienation to prevent the translation language from being too rigid, and in cases where some local conditions are not understood, markings can be made to enhance the readers’understanding.

Depending on the type of reader, the translation strategies that the translator adopt should also change. For example, if the reader is a minor, the language used in the English-Chinese translation should be straightforward and simple, and the rationale should be clearly visible. Authentic translation not only restores the authenticity of the linguistic content, but also reflects the vividness of the cultural content, thus achieving the purpose of being available for research. The degree of difficulty, translation method and interpretation of the content should be decided according to the target audience in order to produce different effects for different people and thus achieve the purpose of English-Chinese translation.

Eugene Naida has said that as white as snow (白如雪)is translated as "white as goose feathers" where the word is not familiar to the readers at all or does not exist in the language, because the readership or group of readers is different. By analogy, the English idioms 'birds of a feather flock together' and 'shed crocodile tears ' can be translated as " 物以类聚, 鸟以群分" and "掉鳄鱼眼泪" at higher readership levels; at lower readership levels it can be translated as "鱼找鱼, 虾找虾" and "猫哭耗子", otherwise it will not only fail to resonate with the reader, but will also confuse the reader. “Eugene A.Nida strongly advocates that the translator should take into account the reader's receptivity, ‘The first task of the translator in a translation is to convey the information in the original text faithfully’, ‘The text must be interpreted correctly for the reader’.” (Tan Zaixi 1984, 21)

4.3 Focus on the dynamic equivalence of translation

The principle of "dynamic equivalence" was coined by the famous American linguist Eugene Nida in the 1960s. According to Nida, "the translation process aims to reproduce the information content of the source language in the recipient language that is closest to the source language, firstly in terms of equivalence of meaning and secondly in terms of equivalence of style”. (Nida 2001, 87) In this concept, Naida emphasises 'closest' rather than 'equivalent'.

The so-called "nearest equivalent" means that the information in the source language is reproduced in the target language using the nearest "natural equivalent", so that the translation is as natural as possible, both semantically and stylistically. According to the principle of dynamic equivalence, the translator starts with the reader in mind, and does not focus on the linguistic equivalence between the original and the translated form, but on the meaning and spirit of the original, reproducing the main idea of the original as completely as possible. The measure of a good translation is not how close the form of the translation is to the original, but whether the function of the information to be conveyed is the same as that of the original. The principle of "dynamic equivalence" has enormous implications for intercultural translation. To achieve bicultural understanding and communication, it is necessary to have a deep understanding of the differences between the two cultures and then be flexible enough to use translation methods that faithfully reproduce the cultural flavour of the original.(Nida 2001, 88)

In translation activities, the treatment of cultural background information is crucial. Translation plays the role of a bridge for cross-cultural communication, and its aim is not only to transform language and text on the surface structure, but also to transfer the cultural connotations embedded in the original work. For example, the famous English poet Shelley's "Ode to the West Wind" expresses a perfect eulogy of spring with beautiful and rich imagination. Because Britain is located in the northern temperate zone of the western hemisphere, it is subject to oceanic weather all year round, so the west wind generally heralds the arrival of spring. The differences in geographical location and climate between the two countries have resulted in different understandings of the easterly and westerly winds, resulting in different cultural connotations in the language. In order for the readers of the translated text to agree with the readers of the original text, the translator must find a translation in the culture of the target language as opposed to that of the source language. If this geographical and cultural difference is ignored and a literal translation is made, not only will cultural information not be exchanged, but it may also mislead the reader of the translated text.

Over the course of their long history, all peoples have developed cultural symbols which also known as cultural imagery. Cultural imagery is mostly the result of the wisdom, history and culture of each nation. The same object, in a different cultural atmosphere, represents different cultural symbols, carries different cultural connotations and triggers different associations for the reader, leading to different interpretations.

As in Jin Changxu's "Spring Complaint": "打起黄莺儿,莫教枝上啼；啼时惊妾梦,不得到辽西". The poem vividly expresses the woman's helpless desolation and her fervent longing for her husband, who left home and went to the battlefield . As a military stronghold on the northeastern border of the Tang dynasty, "Liaoxi" refers to the area around Yingzhou and Yanzhou, west of the Liao River in the Tang dynasty, and often appears in ancient Chinese poetry, referring to the "battlefield". "This typical Chinese cultural imagery of "辽西" carries a strong sense of Chinese culture that is difficult for Western readers to comprehend. “A literal translation would never work, but a transliteration plus an explanation of the "辽西" as "Liao- xi, the frontier" would make it as much of a cultural fax as possible. The abundance of cultural imagery conveys the cultural connotations of the cultural imagery of "Liaowest" well.” (Ke Zhao 2012, 114) Obviously, if the equivalence of form undermines the equivalence of meaning in the translation process, then the form should not be hesitated to be abandoned in favour of the fidelity of content.

===Conclusion===

Cultural difference in translation is a complex matter, and there are no fixed rules for dealing with them. Therefore, only with a deeper understanding of the cultural differences between the East and the West can a translator maintain the original style of the translated work and make the translation accessible and acceptable to the target audience. As an important factor in building cultural bridges, translators should be prepared to understand the differences in historical background, ways of thinking, social customs and other aspects of different cultures before processing the translation. At the same time, translators should be able to adopt flexible translation methods according to different situations, overcome obstacles caused by cultural differences in translation activities, and respect other cultures as well as their owns.
===References===

Wang Zuoliang 王佐良. (1997) 翻译:思考与试笔 [Thinking and Testing] . [Beijing: Foreign Language Teaching and Research Press] 北京:外语教学与研究出版社.

Lu, Wei 卢薇.(2019). 探讨中西文化差异对英语翻译的影响 [Exploring the Influence of Chinese and Western Cultural Differences on English Translation]. ''海外英语'' [English Abroad].(04)200-201.

Wang Jingjing 王经晶. (2013). 浅谈汉英文化差异对翻译的影响 [An Introduction to the Influence of Chinese-English Cultural Differences on Translation]. [Success(Education)] ''成功(教育)''. (06)28.

Zhu Yahui 朱亚辉. (2014). 从中西猫文化视角看猫习语的翻译策略 [Translation strategies of cat idioms from the perspective of Chinese and Western cat culture]. ''文史博览(理论)'' [Literature and History (Theory)]. (09)24-26.

Wang Aihua 王爱华.(2008). ''动物在英语谚语中的寓意浅析'' [An analysis of the allegorical meaning of animals in English proverbs]. [Lanzhou Journal] ''兰州学刊''.

Robert Louis Stevenson.(2013). ''Treasure Island''.[Cambridge University Press].

Lado, Robert.(1957). ''Linguistics Across Cultures''. [Ann Arbor:The University of Michigan Press].

Cui, Jing 崔竞.(2012). 从文化差异角度看英汉翻译中的词义空缺现象 [The Phenomenon of Word Meaning Vacancy in English-Chinese Translation from the Perspective of Cultural Differences]. ''文教资料'' [Literary and Educational Materials]. (01)38-39.

Nida，E. A. (1974). ''Language Structure and Translation: Essays''. [Stanford University Press].

Lu, Guoqiang陆国强. (2012).思维模式与翻译［Thinking Patterns and Translation]. [Shanghai: Shanghai Foreign Language Education Press] 上海: 上海外语教育出版社.

Leech，G. (1974). ''Semantics''.［Penguin］ .

Liu, Yang 刘扬.(2016). 翻译中的形式与语义不相容问题 [The problem of formal and semantic incompatibility in translation]. ''外语与翻译'' [Foreign Language and Translation]. 16-21.

Wang, Jianghong王江宏.(2007). 四种常用的翻译方法 [Four common methods of translation]. ''Journal of Vocational University'' [职大学报].(03)77-81.

Sun Yiwen孙一文.(2019). 从翻译目的论视角看译者对翻译策略的选择——以《哈姆雷特》<第二幕>朱生豪译本为例 [The Translator's Choice of Translation Strategies from the Perspective of Translation Purpose Theory--Taking the Translation of Hamlet <Act II> by Zhu Shenghao as an Example]. ''English Abroad'' [海外英语]. (13)170-171.

Cao, Xueqin曹雪芹. (1982). ''红楼梦(上)'' [Dream of the Red Chamber (上). [Beijing:People's Literature Publishing House] 北京:人民文学出版社.

Yang Xian Yi杨宪益. (1978) ''A Dream of Ｒed Mansions''. [Beijing:Foreign Language Press] 北京:外文出版社.

Nida E A．(2001). ''Language and Culture-Contexts in Translating''. [Shanghai: Shanghai Foreign Language Education Press].

Ke Zhao柯招. (2012). 翻译中不同文化背景下的动态对等 [Dynamic Reciprocity in Translation in Different Cultural Contexts]. [Journal of Mudanjiang Normal College (Philosophy and Social Science Edition)] ''牡丹江师范学院学报''.(06)114-116.

==Study of Domestication and Foreignization in Cross—Culture Translation 李海泉 Li Haiquan No.202020080610 English Language and Literature==

=='''Abstract'''==
For a long time, translation has been regarded as a conversion activity between languages. However, with the increasing international communication, translation studies gradually turn to cultural transfer. Generally speaking, there are two principal strategies to deal with cross-culture involved in translation, namely, TL (target language) culture-oriented domestication and culture-oriented foreignization. Domestication means bringing the foreign culture closer to the reader in the target culture,making the target text recognizable and familiar to the readers. Foreignization, on the other hand, means taking the reader over to the source text and in turn to the foreign culture, making him or her see the differences. Because of the differences between the SL culture and the TL culture,a translator is bound to face a choice. So it is inevitable to have the inclination of domestication or foreignization for a translation. It can be said that the subject of domestication and foreignization is one of the core topics of translation. This paper starts with the historical origin of domestication and foreignization, analyzes their respective strengths and weaknesses and discusses the relationship between them. The paper reaches a conclusion that the relationship between domestication and foreignization is dialectic and they can complement each other in the process of translation. And by analyzing the factors influencing and restricting the choice of translator’s strategy, the author puts forward some methods and means to realize cultural transmission through two translation strategies in order to guide translation practice.

=='''Key words'''==: domestication; foreignization; cross-culture translation

The title "abstract" and "Key words" don't need to be bold.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:35, 19 December 2020 (UTC)

=='''摘要'''==
长期以来，翻译一直被视为语言间的转换活动。但随着国际间交往的日益紧密，翻译研究逐渐转向文化间的比较。一般而言，翻译中文化的转换有两种基本策略:即以目的语文化为归宿的归化和以源语文化为归宿的异化。归化是指尽量将译语文化纳入译文读者的知识范围，将作者引向读者;异化是指在翻译中保留原文语言文化的特异之处，将读者引向作者。由于源语和译语文化的巨大差异，译者在翻译过程中必然会面临两难选择，因而一篇译作也必然会出现归化或异化的倾向。可以说，归化和异化的课题是翻译的核心课题之一。
本文从归化和异化的历史渊源入手，分析二者各自的优势和缺陷，探讨了归化和异化两者之间的关系，认为二者既对立又统一，在翻译过程中可以互相补充，并通过选择一些翻译实践的例子加以说明二者的互补性。通过分析影响和制约译者策略选择的因素，作者最终提出了一些能够通过两种翻译策略实现文化传递的方法和手段，以期对翻译实践起指导作用。

=='''关键词'''==：归化；异化；跨文化翻译

Here the problem is similar,and you can have a look at the requirements about the format on the website.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:41, 19 December 2020 (UTC)

=='''Introduction'''==

Translation is not only an activity of lingual exchange and information transfer, but also a kind of cultural communication between different countries and nations. With the growing ties among countries, cross-translation has become a hot topic. And in recent years, translators have shown increasing interest in the problems arising from cultural differences in translation. Generally speaking, there are two principal strategies to tackle them in translation, namely, "domestication" "foreignization". The domestication is target language oriented, while the foreignization is source language oriented.

The study on domestication and foreignization has lasted for quite a long time.

There have been numerous disputes over domestication and foreignization both in China and abroad. In these disputes, people have been trying to obtain a
conclusion as to which translation strategy is better. They tend to overemphasize one strategy and ignore the positive and indispensable role of the other. In fact, their relationship is dialectic. The paper tries to hold a dialectic attitude towards the dispute over domestication and foreignization and study the relationship between the two and tries to make a conclusion that domestication and foreignization are both useful in translation and translators should choose different strategies in various situations. In fact, an excellent translation always well combines the two strategies.

This thesis mainly consists of three chapters.

This chapter mainly consists of three parts.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter I is a brief survey of the history of domestication and foreignizatio.The paper will provide a detailed account of some fundamental issues in the study of domestication and foreignization, including their definitions, their details and their advantages and limitations.

Part I is a brief survey of the history of domestication and foreignizatio.The paper will provide a detailed account of some fundamental issues in the study of domestication and foreignization, including their definitions, their details and their advantages and limitations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter 2 presents that the disputes on domestication and foreignization have permeated the history of translation both in the West and in China. The disputes in translation history show that both sides take absolute and one sided attitude towards the two translation strategies and they just overemphasize one of them. Thus many translators feel puzzled at what strategy to choose according to different situations.

Part 2 presents that the disputes on domestication and foreignization have permeated the history of translation both in the West and in China. The disputes in translation history show that both sides take absolute and one sided attitude towards the two translation strategies and they just overemphasize one of them. Thus many translators feel puzzled at what strategy to choose according to different situations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter 3 focuses on the factors influencing the choice of the translation strategies. General speaking,there are three major factors: translation purpose, the text type, and the target reader. Understanding these factors can help translators choose an appropriate translation strategy.A translator should try to avoid biases and remain objective. What’s more, he should consider the above three factors before he decides whether to adapt the original text or to retain as much as possible the foreign flavor of the original text.

Part 3 focuses on the factors influencing the choice of the translation strategies. General speaking,there are three major factors: translation purpose, the text type, and the target reader. Understanding these factors can help translators choose an appropriate translation strategy.A translator should try to avoid biases and remain objective. What’s more, he should consider the above three factors before he decides whether to adapt the original text or to retain as much as possible the foreign flavor of the original text.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

In conclusion, the writer tries to conclude that a good translator should adopt different devices to realize different strategies according to different situations, and a good translation is one that well combines domestication and foreignization.

=='''Ⅰ A Brief Study of Domestication and Foreignization'''==

===A Brief Study of Domestication and Foreignization===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

In many cases controversy is due to the looseness of clarification of fundamental issues (Hou Yanan 2004,5 ). Many people talk about domestication and foreignization when the fundamental issues are seldom clearly defined.In this chapter, the paper will provide some fundamental issues of domestication and foreignization which are based on the following arguments.

1.1 Definition

The terms of domestication and foreignization were first introduced by the famous American translator Lawrence Venuti in his book ''The Translator’s Invisibility: A History of Translation'', which was published in 1995. Domestication and foreignization are defined by Lawrence Venuti as follows:”Domestication means bringing the foreign culture closer to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture, making him or her see the cultural and linguistic difference"(Venuti 1995:19-20). Domesticating means bringing the foreign culture closer to the reader in the target culture, making the text recognizable and familiar. Foreignizing, on the other hand, means taking the reader over to the foreign culture, making him or her see the differences.Compared to marriage, translation practice is similar to the marriage of a Chinese girl with a foreigner. By domestication,"the Chinese girl" will be forced to undergo the cosmetic in order to make her look like a westerner. By foreignization, the bride’s appearance will be left intact although she has to put on the western-style wedding gown. Her cultural identity is also kept to the maximum (Chen Fu 2004,4-5).

1.2 Details About Domestication

There are various opinions as to the forms of domestication.According to Ke Ping (Ke Ping 1993,23),domestication only refers to adaptation of words or phrases.That is domestication means that translating a word or phrase which is of target language (TL) cultural color and which is used as frequently in the TL as the original in the source language (SL) (Hou Yanan 20046).Qin Hongwu (Qin Hongwu 2000,372) holds that domestication also includes the adaptation of SL syntactic structure.According to the definition given by Lawrence Venuti, all the forms of adaptation aim to make the TL more acceptable and familiar to the TL readers.

Every paragraph should be followed by quotations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

Many scholars who favor domestication have put forward their own point view on domestication. Eugene Nida is widely considered as an influential representative of domesticating translation who puts much emphasis on the communication function of translation.His concept of "dynamic equivalence" or "functional equivalence"in translation is the representative of domestication strategy.Dynamic equivalence is defined as"a translation principle according to which a translator seeks to translate the meaning of the original in such a way that the target language wording will trigger the same impact one target culture audience as the original wording did upon the source text audience"."A translation of dynamic equivalence aims at complete naturalness of expression. And tries to relate the receptor to modes of behavior relevant within the context of his own culture:it does not insist that he understand the cultural patterns of the source-language context in order to comprehend the message”(Nida,1964,159).

Therefore, Nida pay much attention to readers response."the relationship between the original receptors and message should be substantially the same as that which existed between the original receptors and message"(Nida,1964:159).So a translation of dynamic equivalence directs its focus of attention not so much toward the source message as towards the receptor response (Zhou Min 2007, 23) For example,according to Nida’s approach of domestication,the Chinese idiom "智者千虑,必有一失"will be translated into "Homer sometimes nods"; the English idiom "to cast pearls before swine" can be translated into "对牛弹琴". A dynamic equivalent translation shifts the focus from verbal comparison between the originala and translation to readers' response (Zhou Min 2007,24).

Meanwhile, domestication involves alteration of the SL cultural images, syntactic structure, and so on. This kind of alteration is designed to make the translation more understandable and smoother to the TL readers. For example, in ''Hong Lou Meng'',

Meanwhile, domestication involves alteration of the SL cultural images, syntactic structure, and so on. This kind of alteration is designed to make the translation more understandable and smoother to the TL readers. For example, in ''A Dream In Red Mansions''.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

谋事在人，成事在天。（第六回）

Man purposes, God disposes. (Hawkes)

Hawkes quotes the English proverb directly and make it untouched. In this way,he changes the Buddhist flavor into the Christian flavor. The SL image is replaced with TL cultural image.

He’s always been strong as a mule．

他一向壮得像头牛。

‘牛’is often used to express physical fitness in Chinese culture, while’牛’is expressed in‘horse’or‘mule’according to English expression habits.In summary, domesticated translation can provide readers with closeness,nature and fluency.TL readers easily accept this translation and have more profound understanding of the connotation of the target language(Zhou Min 2007,25).

1.3 Details About Foreignization

Foreignization signifies the differences of the foreign text. Lawrence Venuti,the representative of foreignization, views such kind of translation method as"a strategic cultural intervention in the current state of world affairs, against the hegemonic English-language nations and the unequal cultural exchanges in which they engage their global others” (Venuti 1995,20). Venuti puts forward that foreignization can be a form of resistance against ethnocentrism and racism, cultural narcissism and imperialism (Hou Yanan 2004,10).

Translators who adopt the foreignization strategy try to avoid any alteration or departure from the SL. The culture-specific elements, literary form, and linguistic feature are preserved as much as possible. Foreignization is based on the differences between different national cultures and advocates the original flavor of culture. The purpose of foreignization is to make the TL readers fully experience the exotic atmosphere, feel different nationalities and realize the differences among different language traditions and national cultures by retaining the language styles and national characteristics of foreign countries. Therefore, the appropriate foreignization not only promotes the cultural exchange,but also greatly enriches the expressiveness of the translated language(Tian Yunping 2005,107 ).

With the expansion of cultural exchange,many English loanwords gradually infiltrate into Chinese through foreignizing translation and are widely familiar and accepted by us. For example,in English-Chinese translation, we have talk show(脱口秀),ivory tower(象牙塔),crocodile tears(鳄鱼的眼泪),sour grapes(酸葡萄) and so on. And in Chinese-English translation,there are 气功(qi gong),豆腐(to fu),功夫(kong fu),君子协定 (gentleman’s agreement ), 门户开放政策(the open door policy) and so on (Hou Yanan 2004,12).

1.4 Advantages and Limitations of Domestication and Foreignization

Domestication and foreignization are the main translating strategies. While in translation,translators have a tendency to overemphasize the significance of one strategy and ignore the role of the other one. In fact, both domesticating and foreignizing strategies have their advantages and limitations.As the main strategy,domestication holds its advantages. Mark Schuttleworth and Moira Cowie regard domestication as"a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for the TL readers" (Schuttleworth and Cowie,1997,43-44). This involves erasing the linguistic and cultural differences of the original text and adapting them to the norms and conventions of the target culture.Therefore, this target-culture-oriented approach makes the foreign familiar and avoids cultural conflicts and communication barriers. However, every coin has two sides. Venuti holds that domestication has negative connotation "as it is identified with a policy common in dominant cultures which are ‘aggressive monolingual, unreceptive to the foreign’, and which he describes as being accustomed to fluent translations that invisibly inscribes foreign texts with TL values and provide readers with the narcissistic experience of recognizing their own culture in a cultural other"(Venuti, 1995,20).

For example, Nide said that "to grow like mushroom" can be translated into "雨后春笋" so as to achieve functional equivalence, but "雨后春笋" may mislead Chinese readers into believing that there are bamboo shoots in the English-speaking countries.Though domestication is easier for the reader to understand and accept, its naturalness and smoothness of the TT are often achieved at the expense of the cultural messages of the SL. What's more, if the translator always adopts the domestication strategy to replace the cultural differences with the information familiar to TL readers, the TL readers will be further apart from SL culture. Readers just review their own culture which is against the purpose of intercultural communication.

Foreignization, source-culture-oriented approach, respects the foreignness of the source language and culture and try to retain the foreign linguistic forms and cultural differences in target text, so that it enables the target readers to gain "an alien reading experience"(Venuti,1995,20), to know the cultural otherness and to promote cultural communication. Besides, foreignization will play an significant role in preventing cultural hegemony and enhancing the status of foreign culture in the target culture. It is necessary for the target reader to acquaint himself with the foreign culture. What’s more, translation with foreignization could broaden the view of readers.It accords with the needs of cultural transmission and exchanges among different nations.

For instance,there are plenty of expressions concerning animals in every language.The tiger is considered to be the‘king of animals' and stands for dignity in Chinese, while in English,the same meaning is carried by the image of ‘lion’. For example,"他结婚了,太太是只母老虎”,in English, it can translates"He was married and had a lioness at home ". In the foreignized expressions, it is natural for readers to associate them with their native expressions. Through the comparison, they can understand different usages and the exact connotations of the lion and those of the tiger. It is in this way that target readers enrich their acquisition of foreign cultures and accelerate cultural communication (Hou Yanan 2004,14).However,there are limitations in foreignizating translation.Sometimes, alien cultural image and linguistic features may cause information overload to the readers. For example,if the reader can’t understand the ST image, he can’t receive the cultural message contained in the ST, and he may even fail to understand the ST.

Maybe it would be better to have more details about the limitations in foreignizating translation in the last paragraph.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:25, 19 December 2020 (UTC)

=='''Ⅱ Disputes over Domestication and Foreignization in History'''==

===Disputes over Domestication and Foreignization in History===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

No study of domestication and foreignization would be complete without consideration of them in a historical perspective.Throughout the history,there are many different opinions on domestication and foreignization in cross-culture translation.

2.1 Disputes over Domestication and Foreignization in the West

In the west,there are various opinions on domestication and foreignization.It was Cicero in the first century B.C.who first eloquently formulated that a translatormust be either an interpreter or rhetorician (Zhou Min 2007,38).For the next two thousand years, translation theory was mainly limited to a heated discussion of this dichotomy.In the western translation field of today, the loudest speaker for domestication is Eugene Nida, and Lawrence Venuti is the representative of those who favor foreignization.

In the west,there are various opinions on domestication and foreignization.It was Cicero in the first century B.C.who first eloquently formulated that a translator must be either an interpreter or rhetorician (Zhou Min 2007,38).For the next two thousand years, translation theory was mainly limited to a heated discussion of this dichotomy.In the western translation field of today, the loudest speaker for domestication is Eugene Nida, and Lawrence Venuti is the representative of those who favor foreignization.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

Domestication recommends fluent translation. Eugene Nida is the representative of those who favor domesticating translation. The concept of dynamic equivalence is a clear indication of his inclination towards domestication. "A dynamic equivalence aims at complete naturalness of expression and tries to relate the receptor to modes of behavior relevant within the context of his own culture" (Nida,1993,159). Dynamic equivalence or functional equivalence is based on the principle of equivalent effect,i.e.the relationship between receiver and message should aim at being the same as that between the original receivers and the SL message(Zhou Ming 2007,41).

A minimal definition of functional equivalence is stated as “ The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers of the text must have understood and appreciated it" in the book ''Language, Culture and Translating'' (Nida, 1993,117).He claims, "Anything less than this degree of equivalence should be unacceptable"(Nida,1993, 118). The maximal,ideal definition is stated as “the readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did" (Nida, 1993: 118). Nida’s "Dynamic Equivalence" can be viewed as a euphemism for domestication (Zhou Ming 2007,41). This can be evidenced also in Nida's own words "The translator must be a person who can draw aside the curtains of linguistic and cultural differences so that people may see clearly the relevance of the original meaning"(Nida, 1993: 121). All in all, Nida's theory virtually reinforces the status of domestication as a canon in English-language translation.

Since the publication of the Translator’s Invisibility in 1986, Lawrence Venuti has become one of the most prominent figures in contemporary U.S. translation circle. Lawrence Venuti is a major advocator of foreignization. His aim is "rather to develop a theory and practice of translation that resists dominant target-language cultural values so as to signify the linguistic and cultural difference of the foreign text" (Venuti, 1995, 23). He states"the fact of translation is erased by suppressing the linguistic and cultural differences of the foreign text, assimilating it to dominant values in the target-language culture, making it recognizable and therefore seemingly untranslatable. With this domestication the translated text passes for the original"(Venuti,1995,23). Hence,he puts forth the principle of"resistancy" to signify the difference from the foreign text by disrupting the cultural codes that prevail in the target language.

2.2 Disputes over Domestication and Foreignization in China

The disputes over domestication and foreignization can be dated back to the period of translating the Sanskrit Buddhist scriptures into Chinese， which is known as the dispute over"simple translation"(文)and"sophisticated translation"(质) Sutra scriptures. Dao’an (Luo Xingzhang 1984，26) firmly advocated faithful translation of "zhi", namely,foreignizatiing translation. While Kumarajiva is strongly against foreignization. He advocated the translation of "wen".In the 1930s,Zhao Jingshen (Luo Xingzhang 1984:267) proposed the translation principle of “smoothness over faithfulness”. Zhao declared that a piece of translation should be smooth, even if smoothness was achieved at the expense of faithfulness. Thus he chose to “rearrange Yan Fu’s three points in a new order, as follows: expressiveness, faithfulness, elegance"(Luo Xingzhangv1984,267). The most famous Chinese scholar who firmly advocates domestication in the 20th century might be Qian Zhongshu. He insists that the highest standard of translation be "sublimation" and a translation be "so faithful to the source text that it does not read like a translated work, because the text in the source language will by no means read like a translated one"(Qian Zhongshu,1981,18-19).

That is to say,a piece of good translation should not reveal its foreignness.Compared with the advocacy of foreignization, the school of domestication is more powerful and popular.Most acknowledged translators century were the representatives of the domestication school,such as Yan Fu,Zhang Guruo,Yang Bi ,just to name a few. (Zhou Min 2007,39) Professor Xu Yuanchong favors domestication. He sees clearly the differences between eastern and western cultures，and proposes the theory of cultural competition to deal with the cultural differences.That is, a translator should make full use of the strength of the TL in order to make the TT more beautiful (Xu Yuanchong,2000:90).As using of four-character-phrases is widely acknowledged as one of the characteristics as well as strong points of the Chinese language,Xu uses a lot of four character phrases in his translation. He also likes to use phrases from ancient Chinese literary works in his translation. For example,“ Elle morul”is translated into“魂归离恨天”which is a phrase used in ''Hong Lou Meng''(Hou Yanan 2004，21).

Maybe we can concludes the results when we make this comparision ahout disputes over domestication and foreignization betweeen China and the west and tell why we need to make this conparison.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

=='''Ⅲ Factors Influencing the Choice of Domestication and Foreignization'''==

===Factors Influencing the Choice of Domestication and Foreignization===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

In essence, domestication and foreignization are only two different translation methods used to deal with the linguistic and cultural differences between in the process of translation. Whether to choose domestication or foreignization is determined by many factors. Generally speaking, there are so many factors influencing the translator's strategy choice. For example, the text type,the translation purpose,the target reader, the translators cultural attitude,the context, etc.This paper will make a discussion about the three factors: the translation purpose,the text type and the target reader.

3.1 The Translation Purpose

3.1 The Purpose of The Translation--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Translation is a purposeful activity.Any human activity is conducted with certain intention in mind.Translation as a human activity is no exception.According to Manttari，the famous functional translation theorist,translating behavior is a complex activity designed to realize the information convey across different cultures and different languages. In his opinion, purpose principle is the first principle of translation(Zhou Min 2007, 60). As Hermans points out: “Without such intention, without taking into account the function which the translation is meant to serve or the problem it is trying to solve,the translators choices appear whimsical, or pointless,or wholly idiosyncratic" (Hermans,1999,39).Because of the existence of linguistic and cultural differences,there is no complete equivalence between TL and SL.Then what should be preserved and what should be altered, or to what degree the SL should be preserved, in other words, what translation strategies the translator should chose is determined by the purpose of translation (Zhou Min 2007,60-61). On the one hand, if the main purpose of translation is to introduce the culture of the SL, to promote the mutual understanding and communication between different cultures in order to broaden the view of the target readers. We should adopt the foreignization strategy.

On the other hand, if the main purpose is for amusement or to please the target readers, and avoid the cultural obstacles or conflicts that may occur in readers reading and comprehending of the TT, domestication should be chosen firstly. Therefore,if translation is for a specific purpose and the task is very urgent, his major concern will be the fluency and readability of the translation in order to avoid obscurity and ambiguity. In such case,the domestication approach is preferable. On the contrary, if translation is for a pressing task of communication,he may adopt foreignization in order to meet the need of appreciating foreign cultures on the part of the readers. For example,in the Chinese sentence "谋事在人, 成事在天", the word "天", in China, is a Daoism concept, while in western we will use 'God'(Zhou Min 2007,62). Foreignization strategy should be adopted if the purpose of translation is to popularize the Daoism and broaden the westerners’ horizon about Chinese culture.The translator can use the word 'heaven' to keep foreign flavors. On the contrary,when the purpose of translation is to make the target readers know the meaning of the sentence and improve the readability of the sentence, domestication should be adopted to make TT more acceptable to the readers and the word‘god’should be used.

So the purpose of translation can shift cultural orientation, which may also determine which translation strateg to choose,domestication or foreignization in some aspects.

3.2 The Target Reader

In the translating process, the translator acts as the producer and the readers the receptor. The relationship between the producer (translator) and receptor (readers)is considered one of the most important among relations involved in translating process (Zhou Min 2007,67).A translation process is not complete without the participation of the readers.Nida (Nida 1993: 139) once said:“The target audience for which a translation is made almost always constitutes a major factor in determining the translation procedures and the level of language to be employed.” Therefore, the level of the intended readers plays an important role in determining a translator’s translation strategy. As target readers are different from each other in almost every aspect, the translator is responsible to analyze their respective communicative needs. The readers are the ultimate judges of a translation. Therefore,the first and foremost thing the translator should bear in mind is to recognize what type of readers his work will probably face.The readers will be they children,general public or experts and so on, in order to have his versions acceptable to the target readers.

Depending on the different groups of readers, the translator can decide which kind of approach he may adopt. For example, for the sentence below, there will be different translations according to different groups of readers.

He is a modern Samson.

(1)他简直就是现代的参孙。

(2)他是一个大力士。

Samson is a character in Bible, who is famous for his strong figure. For readers who know western culture very well, version(1), which is the result of foreignization,seems to be a vivid translation. However, for those who are not familiar with or those who know little about western culture, version (2) is more comprehensible and preferable (Zhou Min 2007,68).

All in all, translators should pay attention to the target reader in the translating process.Domestication and foreignization both take target readers,their cultural backgrounds,their expectation and the time the are in and so on, into consideration but with different focuses of emphasis. The translator should stress the significant role of target readers in order to make a better translation.

3.3 The Text Type

3.3 The Type of The Text--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Different types of texts require different translation strategies. Because different types of ST have different functions and intentions, which requires the translator to choose different translation strategies. So different types of ST also affect the choice of translation strategies. According to Christiane Nord,translation can be classified into instrumental translation and documentary translation (Christiane Nord,1997,36).Instrumental translation refers to transfer information of communicative activity in the source culture into the target culture in the translating process.This type of translation is mainly used in the true information and tries to preserve the truth.It stresses the transmission of information,which mainly includes non-literary writing such as advertisement, journalistic writing,reports,scientific and so on. Therefore, the aim of translation is to achieve the accuracy of the content and fluency in language without paying attention to the foreign flavor. Thus domestication is more accessible and can be obtained as much as possible.

Different types of texts require different translation strategies. Because different types of ST have different functions and intentions, which requires the translator to choose different translation strategies. So different types of ST also affect the choice of translation strategies. According to Christiane Nord,translation can be classified into instrumental translation and documentary translation (Christiane Nord,1997,36).--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Instrumental translation refers to transfer information of communicative activity in the source culture into the target culture in the translating process.This type of translation is mainly used in the true information and tries to preserve the truth.It stresses the transmission of information,which mainly includes non-literary writing such as advertisement, journalistic writing,reports,scientific and so on. Therefore, the aim of translation is to achieve the accuracy of the content and fluency in language without paying attention to the foreign flavor. Thus domestication is more accessible and can be obtained as much as possible.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Documentary translation refers to the translation that is the medium to represent authentic communicative activities in the source language culture for the target readers(Zhou Min 2007,63). Documentary translation is suitable for translating the original expression where the specific language of the speaker or writer is as important as the content. It is often used in fictional texts like literature. Mainly concerning the mental field and imaginary things, this kind of text contains rich cultural connotations, and reflects the social thoughts and customs (Zhou Min 2007,63).So,in the documentary translation, the foreignization strategy is preferable.

From the above analysis, we could have a conclusion that different strategies should be adopted according to different types of the source text. For example, when translators translate political, historical or philosophical texts,the method of foreignization is often adopted because the aim of these texts is to introduce and reveal the source cultures. On the other hand, when translators translate texts of practical styles, such as notices, news reports, advertisements and popular literature, domestication tends to be the general guideline because the purpose for these texts is to achieve wider readers and better readability (Zhou Min 2007, 64).

From the above analysis, we could have a conclusion that different strategies should be adopted according to different types of the source text. For example, when translators translate political, historical or philosophical texts,the method of foreignization is often adopted because the aim of these texts is to introduce and reveal the source cultures. On the other hand, when translators translate texts of practical styles, such as notices, news reports, advertisements and popular literature, domestication tends to be the general guideline because the purpose for these texts is to achieve wider readers and better readability (Zhou Min 2007, 64).In this paragraph, maybe it would be better to have a more detailed conclusion or a deeper explanation of the strategy we can choose to translate different texts.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

In summary, understanding these factors can help a translator to choose an appropriate translation strategy.

=='''Conclusion'''==

In a word, in the cross-cultural perspective, domestication and foreignization have their own advantages, and have a profound impact on translation. In different contexts, they should be reasonably selected, which puts forward higher requirements for the translator’s cultural literacy. In the process of translation, translators should adopt more appropriate translation methods according to specific problems and specific conditions, so that domestication and foreignization complement each other to achieve the ultimate goal of promoting cultural exchanges and communication. If one-sided emphasis on domestication or the pursuit of foreignization will lead to a very short translation work. Therefore,it is necessary to combine the two methods scientifically and grasp the degree to improve the translation effect.

==''' References'''==

Chen Fu. (2004). ''Domestication and Foreignization''. Zhejiang University.

Christiane Nord(1997). ''Translating as a Purposeful Activity-Functional Theories Explained''. Manchester: St. Jerome Publishing.

Jingjing Cui. (2018). ''A Study on the Relativity of Foreignization and Domestication in Translation Based on Date Comparison''. Dezhou University (02):352-360.

Hermans. (1999). ''Translation in System'' . Manchester: St Jerome Publishing.

Neubert, Albrecht. &M Shreve, Gregory. (1992). ''Translation Text''. Ohio: Kent State University Press.

Newmark, Peter. (1988). ''A Textbook of Translation''. Shanghai: Shanghai Foreign Language Education Press.

Nida, Eugene A. (2001). ''Language, Culture and Translation''. Shanghai: Shanghai Foreign Language Education Press.

Nord, Christiane. (2001). ''Translation as a Purposeful Activity-Functionalist Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.

Shuttleworth, M.＆M. Cowie.(2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.

Venuti, Lawrence. (1997). ''Dictionary of Translation Studies''. London and New York: Routledge.

Venuti, Lawrence. (1995). ''The Translator’s Invisibility: A History of Translation''. London and New York: Routledge.

Cao Xueqin ＆ Gao E 曹雪芹＆高鹗.(2005). ''红楼梦''[''Hong Lou Meng'']. Shanghai:Shanghai Literature and Art Publishing House上海: 上海文艺出版社.

Guo Jianzhong 郭建中.(1992).翻译中的文化因素:异化与归化[Cultural factors in translation: Foreignization and Domestication]. Foreign Language 外国语 (02):12-18.

Hou Yanan 侯雅楠. (2004).翻译的归化和异化研究及应用[Research and Application of Domestication and Foreignization in Translation].Dalian:Liaoning Normal University大连:辽宁师范大学.

Ke Ping 柯平. (1993). 释义, 归化和回译-三谈变通和补偿手段[Interpretation,Domestication and Retranslation - Three Means of Adaptation and Compensation]. Chinese Translation中国翻译,(01),23-25.

Liu Yingkai 刘英凯. (1987).归化-翻译的岐路[Domestication - Translation Divergence].Modern Foreign Language 现代外语 (2):15-17.

Luo Xinzhang 罗新璋(编).(1984).''翻译论集''[''Translation Collections'']. Beijing:The Commercial Press北京:商务印书馆.

Qin Hongwu ＆ Li Haiqing 秦洪武,李海青 .(1997).论归化的可行性[On the Feasibility of Domestication]. Foreign Language and Translation 外语与翻译,(02),16-18.

Sun Li 孙丽（2016).以跨文化交际为基准观察翻译中的异化及归化[To Observe Foreignization and Domestication in Translation Based on Cross-cultural Communication].Wuzhou:Journal of Wuzhou College 梧州：梧州学院学报(07):93-95.

Wang Jing王静. (2018).''跨文化视角下的英语翻译理论与实践探究''[''A Study of English Translation Theory and Practice from a Cross-cultural Perspective'']. Changchun:Jilin People's Publishing House 长春：吉林人民出版社.

Xu Jun许钧. (2001).''文学翻译的理论与实践:翻译对话录''[''Theory and Practice in Literary Translation: A Dialogue on Translation''].Nanjing:Yilin Press 南京:译林出版社.

Xun Yuanchong 许渊冲. (2000).''翻译的艺术''[''The Art of Translation'']. Beijing:China National Translation and Publishing Company北京:中国对外翻译出版公司.

Yan zhiqian严智千. (2007).''归化还是异化？''[''Domestication or foreignization''?].Shanghai:Shanghai Jiao Tong University 上海：上海交通大学.

[24] Zhou Lu周蕗 (2015).基于跨文化视野的归化与异化翻译研究[Research on Domestication and Foreignization Based on a Cross-cultural Perspective].Suzhou:Journal of Suzhou Institute of Education 宿州:宿州教育学院学报（2）:55-57.

Zhou Min周敏. (2007).文化视角下的归化异化研究[Research on Domestication and Foreignization from the Perspective of Culture].Beijing:China University Of Petroleum 北京:中国石油大学.--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:27, 20 December 2020 (UTC)

The format our teacher gives for the title of this part is "references". The sequence number is not needed and all the references should have two versions: Chinese version and its English version.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:02, 19 December 2020 (UTC)

==Cultural Differences in Interpreting and Corresponding 吴琼 Wu Qiong MTI 英语口译==
<center> 吴琼 Wu Qiong MTI 英语口译 202070080644 </center>

===Abstract===
Language and culture are very closely related. It is language that allows culture to be recorded, transmitted and perpetuated. With rapid development of globalization, the demands for interpreting between languages are also increasing.
However, cultural differences hinder the smooth expression of interpretation. As Mr. Wang Zuoliang said, "What is the greatest difficulty in translation? It is the difference between two cultures.Something can be told without words in one culture, but in the other culture, interpreters might take a great deal of effort in explaining it." The same applies to interpretation. This paper will mainly study on the cultural differences analysis, cultural differences in interpreting and corresponding, and corresponding strategies to cope with the cultural differences in interpreting. And hoping it can provide some references for the study of English interpretation. （Jiang Yi 2014).

===Keywords===
Cultural differences; Interpreting; Corresponding Strategies

===题目===
口译及相关领域的文化差异研究

===摘要===
语言和文化之间的关系十分紧密。正是因为语言，文化才得以记载、传播和延续。随着全球化进程的加快，不同语言间的口译需求也日益增加。然而在口译时，不同语言间的文化差异阻碍了口译的顺利进行。就像王佐良先生所言：“翻译最大的困难是什么？就是两种文化的不同，在一种文化里头不言而喻的东西，在另一种文化里头却要浪费很大力气加以解释。”（Jiang Yi 姜怡 2014)这句话对口译同样适用。本文将就文化差异的分析、口译及相关活动的文化差异以及其应对策略三个方面对口译及其相关活动的文化差异进行研究，希望能为英语口译的研究提供一定的参考。

===关键词===
文化差异；口译；应对策略

===I. Cultural Differences Analysis===
Due to the differences in cultural backgrounds and ways of thinking, English and Chinese often have completely different expressions for many similar concepts. After analysis, the reason can be reflected mainly in three aspects.

'''I.I. Different Perceptions'''

Both English and Chinese languages have a time-honored history and connotation. Due to many differences, Chinese and Western perceptions are also very different.
For instance, when foreigners talk about "Black Friday", if it is only translated as "黑色星期五" literally in Chinese(target language), the target language receiver may not know the true meaning.Therefore, when interpreters do this kind of translation, regardless of whether it is an "unlucky" day or a "shopping day". The interpretation should be made according to the context.
Another example is "touch the wood", which is believed in the West to ward off evil spirits or find protection.
Since the origin of the phrase is somewhat related to religious beliefs or superstitions, in addition, there is no similar phrase in China. So in the process of interpreting, we should also pay attention to explaining the meaning of the phrase.

In the West, it is impolite to discuss on a man's salary or a woman's age. It is not even allowed to ask how much are the furniture in their homes.
In Chinese, for example, when people praise an old person's good health, they usually say, "您老身子骨很硬朗啊！“ But in English-speaking countries, if you interpret it directly as "Although you are so old, you still look very healthy" will make the other disguised. The reason is that in their view, mentioning age, especially while noticing the word "old" will indicate others'age. So the correct translation would be"You look great or amazing. " (Fan Xiongjie 2014)

'''I.II. Vocabulary Absence'''

"Due to the difference of language and culture, a few vocabulary can not be found in the other language sometimes, and if this happened in the process of interpretation, it can easily lead to information is lost or mistranslated." （Fan Xiongjie 2014)
For example, for those foods which are full of Chinese characteristics, i.e. "dumplings" and "doughnuts", they don't have corresponding vocabulary in English, as in English-speaking countries, those foods can hardly be seen or eaten. So in this circumstance, it is very difficult to describe them clearly unless the person concerned sees or tastes them in his own eyes. Therefore, when interpreters encounter such words, they can choose to translate them phonetically, i.e. "Zongzi" and "Youtiao", then explain the words. The full translated sentence should be "Zongzi, a kind of traditional Chinese rice - pudding" and "Youtiao, a kind of deep-fried dough sticks".

Furthermore, the Chinese language is very profound. It has phonetic, direct, and meaningful translations, as well as passages words, multiple meanings, and so on. In contrast, the English language is more direct. For example, in the Analects of Confucius, there is a sentence that reads, "Isn't it a pleasure to study and practice what you have learnt?" In this sentence, the Chinese word "说" is pronounced as "悦", which means pleasant. But in colloquial language, the two are pronounced the same. If the sentence is translated backwards into Chinese, it becomes " It is not a pleasure to learn with perseverance and utilization?" Although the translation conveys the meaning expressed in the original text, the meaning of the original text, the rhythm of the original text is lost due to the absence of the corresponding expressions. In this kind of translation, there is no way to compensate for the cultural differences, but we can only minimize the lack of meaning and try to accurately convey the connotation expressed in the original text as much as possible.（MALINI MURALI 2020）

'''I.III. Different Linguistic Customs'''

Under the different cultural background and due to different linguistic customs, greetings or other communicative terms are different as well.
For example, when Chinese people greet guests, they would usually say, "欢迎各位，一路辛苦了！" In this case, the interpreters can not translate it literally in the Chinese thinking mode "Welcome, everyone! You must be very tired in the long journey". Actually for native English speakers, on such occasions, they should express their concerns rather than greetings. Therefore, according to the English thinking habit, the interpreter can translate it as "How about your flight?" or "You've had a long trip."

As a country of ceremonies, China takes modesty as a virtue. When Chinese and foreigners negotiating, the Chinese people used to say, "请多提宝贵意见。" Under this circumstance, if the interpreter translates it as "Please give us your valuable comments.",then it will easily cause misunderstanding. Because English speakers will be puzzled that they are forced to give valuable comments, or you should not mention it. Such a translation is obviously impolite, so it should be translated as "We appreciate your comments." or "Please offer your comments."(Hong Xiaoli 2020)

===II. Cultural Differences in Interpreting and Corresponding===

With the continuous improvement of China's international status, China has more dialogues and business with other countries. We can see foreign affairs interpretation and business interpretation play pivotal roles in these perspectives. And in such interpretation processes, we also see many cultural differences. There are different domains in interpretation, such as escort interpreters, traveling interpreters, business interpreters, foreign fairs interpreters.etc. We will definitely encounter cultural differences in different scopes of interpretation. And here we mainly discuss about foreign fairs interpretation and business interpretation.

'''II.I. Cultural Differences in Foreign Fairs Interpretation'''

Foreign affairs are diplomatic affairs between states, and foreign relations are primarily related to military affairs and diplomacy, with the executive branch of the national government being the main participant in the various "foreign affairs" ,which is a broad term that refers not only to relations, but also to "fairs". "It includes issues, events, relationships, and legal rights granted by the Constitution. It is foreign matters ,especially the related interests between the two countries that are involved in foreign affairs instead of domestic affairs. Foreign affairs interpreting is the oral translation of activities dealing with international affairs. The quality of foreign affairs interpretation directly affects the interests and honor of the country. Foreign affairs interpretation is not only a kind of language behavior but more a kind of cultural behavior. (Hong Xiaoli 2020)

Foreign interpreters have to play different roles such as interpreters, receptionists, advocates and tour guides. For this reason, foreign interpreters should try to reduce the communication barriers caused by cultural differences so that communication can proceed smoothly. In political or commercial negotiations between countries, proverbs, idioms and allusions that are closely related to national cultures can cause difficulties in understanding. For example, in a business negotiation, we used the phrase "鹬蚌相争" to express that in a fierce competition, the third party wins, which is simply translated as "the mussels between the snipe and oyster". That is difficult for foreigners to understand the essence and connotation of the term, which needs to be further explained as "Please be more considerate, and do not only pay attention to the very close interests, we must take the long run to avoid the third competitor's attack."

When an interpreter is accompanying a foreign guest as a host, there may be more barriers to understand something caused by cultural differences. The interpreter should make the necessary adjustments in order to make the name of the dish better understood by the listener. For instance, "童子鸡" is a very popular dish in China, and it is difficult to understand and absurd to translate it directly as "virgin chicken". If it is translated as "spring chicken" or "baby chicken", foreigners can easily understand that the dish is made of chickens and not "unmarried chickens".

"Interpreters should also be aware of the cultural differences between China and the West when introducing our profound culture to Westerners. For example, in Liu Yuxi's poem "东边日出西边雨，道是无情却有情", the interpreters should further interpreted the connotation of the Chinese "日出" and "晴". Xu Yuanchong translated as "The west is veiled in rain, the east enjoyed sunshine; my dear one is as deep in love as day if fine." Westerners do not understand puns and rhymes, especially when combined with the profound culture of China. (Chen Yongzhi, 2019)

'''II.II. Cultural Differences in Business Interpretation'''

The Belt and Road Initiative has led to large quantity of business activities both at home and abroad, and the practice of business negotiation interpretation has continued to heat up. Interpreters should take the responsibility to be proficient in business interpretation and of course should be familiar with the cultural differences in the business field.

In the process of business negotiation, interpreters are not only involved in business negotiation, but also in reception activities in some cases. Interpreters should not only have sufficient foreign language and business knowledge, but also need to understand the differences between Chinese and Western ways of thinking. For example, when greeting an elderly foreigner at the airport, the Chinese interpreter says, "Since you are old, let me help you with your luggage."
But the foreigner said. "I'm not old." This is a misunderstanding caused by the difference between Chinese and Western ways of thinking. Respecting and loving the elderly is a traditional Chinese virtue, and China has always attached importance to social ethics, but in the West, offering help to the elderly seems to say that the elderly are incompetent, which is offensive to foreigners.

The Chinese emphasize ethics and the Westerners emphasize perception. When greeting foreign guests, there is a lot of etiquette of presenting flowers. In business activities, any details need to be considered culturally. For example, lilies are seen as auspicious flowers in China, but in the UK, white lilies are used for funerals and it is taboo to use this flower for congratulations or gifts. The different meanings of the same plant in different cultures reflect the different perceptions of the Chinese and British people, and are essentially a reflection of the differences between Chinese and Western ways of thinking. If you don't understand the cultural differences, you will lay the groundwork for the failure of the negotiation even before the business negotiation begins.

The Han Chinese way of thinking is heavy on harmony. This also confirms the difference between Chinese and Western ways of thinking of dissimilarity. At the same time, Westerners are more logical and precise, while the Chinese are more intuitive and vague. Language is the code of culture and the medium of cultural transmission. The differences in thinking styles are an important reflection of cultural differences, and are inevitably reflected in language.

Some business negotiation activities include not only the negotiating process, but also the dining and banqueting process. When interpreters escorting, they should pay attention to the various cultural taboos of foreigners. These cultural taboos are reflected in almost all aspects of life, and the cultural taboos also reflect the differences between Chinese and Western ways of thinking. For example, Chinese people prefer the number six, but "666" represents the devil in the Bible; and in Christian countries, everything in the shape of a cross is taboo, which is not so obvious in China. (Flaskerud 2013,34)

===III. Corresponding Strategies to Cope With Cultural Differences===

The most important feature of interpretation is immediacy, and the use of dissimilation strategy can quickly translate the source language directly into the target language, but it may cause difficulties for the audience to understand. In foreign interpretation, it is not allowed to make further interpretation after dissimilation. If the domestication strategy is adopted, the interpreter directly converts the source language into the target language, which is familiar to the audience, saving time and achieving instantaneous effect. Interpreters should use both strategies alternately according to their characteristics and other factors. In addition to naturalization and dissimilation, direct translation, meaning translation, word enhancement and substitution can also be used. Foreign interpreters should choose appropriate strategies according to the situation, and these strategies can also be used together to achieve the desired purpose.

Many famous theorists have put forward various criteria to judge the quality of translation, but the principle of "faithfulness, expressiveness and elegance" proposed by Yan Fu is most accepted by the Chinese people. Interpretation is a kind of translation, and its criteria are similar to those of translation. Interpretation has its distinctive characteristics, among which, time constraint is the most significant feature. Interpreters do not have enough time to strictly comply with "faithfulness, expressiveness and elegance", so "interpreters" will believe in the principles of "accuracy, immediacy and fluency".

'''III.I. Accuracy'''

Accuracy is considered by interpreters and interpreting theorists to be the most basic and important criterion. The interpreter's duty is to translate the source language into the target language with accuracy in terms of subject matter, argument, style, wording, number, expression, speed, tone and intonation.

'''III.II. Immediacy'''

Immediacy is a unique criterion determined by the distinctive characteristics of interpretation, where the interpreter needs to get the message to the listener quickly without much time to reorganize the sentence. In consecutive interpreting, the interpreter is required to interpret two to three seconds after the speaker finishes, and simultaneous interpreting places greater demands on the interpreter.

'''III.III. Fluency'''

Fluency is another criterion that interpreters need to adhere to. The communicative nature of interpretation requires the interpreter to deliver the message quickly and fluently to the audience with as few interruptions as possible. Fluency includes the speed at which the interpreter perceives the source language, the speed of encoding, decoding, and expression. (Yang Xiufang, 2014)

Due to cultural differences, there are occasions when the two languages are not interpretable. Cultural differences, we should acknowledge that interpretation is not always possible, but only within certain limits. It is only possible within a certain range and limit. Thankfully, interpretation does not require as much accuracy as translation. The author believes that cultural differences certainly exist in the process of interpretation, but as long as they can be "faithful and accurate," the author will be able to make the interpretation process more accurate. However, as long as the two criteria of "faithfulness and fluency" can be achieved, i.e., on the one hand, there is no tampering with the meaning expressed by the speaker, and on the other hand, there is no tampering with the meaning expressed by the speaker.

This reflects the importance of the interpreter's daily study and only by understanding the similarities and differences between Chinese and Western languages and cultures as deeply as possible can the interpreter reduce errors in the process of interpretation and effectively and play the role of a bridge between Chinese and Western languages and cultures. This shows the importance of daily study and accumulation of interpreters. （Chen Yongzhi, 2019.）

===IV. Discussion===

In order to accurately interpret the connotation of the source language, it is necessary to let the interlocutor fully grasp the connotation expressed by the other party. In the context of China's " Belt and Road Initiative" economic development, global interaction is getting closer, which makes the extension of communication between countries deeper, and in such an environment, in order to build a good cooperation relationship and reach a consistent economic development strategy, it is necessary to complete the corresponding communication for several times in order to achieve mutual development goals. In the process of communication, most of them are face-to-face communication, and both sides communicate and exchange with each other with the assistance of interpreters. So how did those cultural obstacles happened in the process of communication? Here are analysis of the factors leading to the emergence of cultural barriers in interpretation.

'''IV.I. Interpreters have less basic knowledge of the source language and the translated language.'''

In the process of interpreting the source language, the interpreters may not be able to translate accurately due to the cultural barriers, and the translation may even be odd. In view of this problem, this paper considers that the interpreters' basic knowledge of the language is one of the most important factors that cause the interpreters to be unable to translate the source language better due to cultural barriers. In the process of interpreters' translation of foreign language contents, they will be affected by cultural barriers because they know less about some basic knowledge, and they cannot translate the corresponding contents accurately. This is due to the fact that after the implementation of China's economic reform and opening-up strategy, the frequency of business and trade with the British and American countries is greater, which makes many translators in China know more about the basic knowledge of the language contents of the British and American countries, but for the translation of the foreign language contents of some small languages, they do not have enough basic knowledge as a guarantee in the process of translation, so the phenomenon of inaccurate interpretation content will naturally occur.

Interpretation is the foundation of cross-cultural communication activities, and it is difficult to communicate across cultures because of the commonality and individuality of cultures, and different languages carry different cultures. Therefore, as interpreters, in the process of foreign communication, in order to better improve the spoken language, they should consolidate the foundation of the source language and the translated language, and learn the basic linguistic knowledge of the translated language in depth and be familiar with the characteristics of the syntax and grammar of the source language, so that they can accurately complete the translation of the language in the process of translation. We should study the structure of the translation language carefully and in detail, so that in the process of translating some source languages, we can complete the translation of the contents through all the languages of the translation language. Especially when focusing on the translation of some small foreign languages, we must choose to pay attention to the learning of the basic knowledge of the corresponding language, and pay attention to the learning of the basic knowledge of our language, only by paying attention to the cultural basis of both languages can we better improve the translation level of interpreters.

'''IV.II. Less knowledge of the cultural history of the source language.'''

The factors that lead to cultural barriers in interpretation are not only a low level of basic knowledge but also a lack of knowledge about the cultural history of the source language, which can lead to inaccurate translations. The language of a country is closely related to the history and development of that country's language. In China's trade activities with other countries or in the process of cooperation in other fields, there will be times to ease the atmosphere of cooperative negotiations, and during this period, some proverbs will be used in the communication, and if some interpreters know less about the cultural history of the source language, they naturally cannot accurately translate the corresponding content, and this phenomenon mainly exists in non-political communication. In economic trade, tourism, education, medical treatment, science and technology, and construction cooperation, some unofficial languages are often used for communication, and the proverbs or special vocabulary is frequently used in this process , so without grasping the cultural history of the source language, we cannot understand the meaning of the language spoken by the other party in communication. From this perspective, it can be understood that if the interpreters do not know the cultural history of the source language, it will naturally lead to cultural barriers in the process of translation.

As different countries are influenced by history, culture and society in terms of language application, different languages will show different meanings, especially in some countries with deep cultural traditions, some words in proverbs have richer meanings, and if interpreters fail to pay attention to the in-depth study of the source language culture in the process of interpretation, the phenomenon of oops translation may occur. If the interpreters do not pay attention to the in-depth study of the source language and culture in the process of translation, the phenomenon of oops translation may occur. Therefore, in the process of transnational cultural exchange translation, interpreters should master the cultural history of the source language, especially the proverbs and traditional culture of the country, and master the meaning of different language applications in different contexts and word combinations, so as to better improve the translation level and avoid some sensitive problems in the process of communication between the two sides, and interpreters should pay attention to In the process of communication between the two sides, interpreters should pay attention to the comparison of cultural differences and master some sensitive words in the language of both cultures so that they can have the ability to translate foreign languages accurately.

'''IV.III. Lack of practice in interpreting.'''

Among the factors influencing cultural barriers in the interpretation process, the lack of practical experience of interpreters may also lead to inaccurate translation of foreign languages. The practical experience of foreign communication in any situation can improve the working ability of interpreters to a great extent, and only through continuous practice can interpreters understand the language characteristics and considerations of the source language countries. In China's contemporary economic development, after the implementation of the "Belt and Road Initiative" economic reform and opening-up strategy, China's trade and other cooperation with other countries have become more frequent, which makes the demand for foreign-related interpreters in China greater. In such a situation, fresh graduates who are involved in the work of foreign-related communication translators have less working experience and do not have enough practical experience, which leads to the phenomenon of cultural barriers affecting the translation content more frequently. Therefore, from this perspective, it is clear that the lack of practical experience of interpreters also hinders them from translating accurately the content of the source language.'' (Sun Minghui 2019, 167)

After the interpreter has consolidated the cultural foundation of the source language and the translated language and mastered the cultural history of the source language, he or she should focus on actively participating in the practice of interpreting, constantly summarizing the experience of interpreting in practice, and reflecting on some problems that have arisen, so that he or she can have the awareness of intercultural communication and learn some strategies of intercultural translation work, and discover the shortcomings through continuous practice, Likewise, a large amount of knowledge must be applied in practice to achieve the goal of accurate translation and improve the level of communication, and interpreting practitioners should reasonably handle and organize some corresponding skills and special cultural potential factors, and form their own guiding principles of translation, and through continuous practice, they can have high intercultural communication translation ability, which is important for the development of current social activities. This is an important contribution to the development of social activities. Especially for some fresh graduates, they must learn more about the translation characteristics of the language they are translating in some foreign-related communication occasions through continuous study, so as to better improve their own interpretation experience and enrich their interpretation ability.((Simona Simon 2015, 197)

===V. Conclusion===

Through the whole paper, we've gotten an overview of the reason of the emergence of cultural differences in interpreting and corresponding, and also the strategies to cope with it. For interpreters, it is necessary to absorb more knowledge and experiences to broaden our horizon and improve our professional skills. At the end of the paper, the writer wants to recommend some suggestion to readers for further improvement, hope more interpreters could learn something from it. In this regard, this paper points out the necessity of improving the cross-cultural barrier of interpretation, so as to accurately translate the connotation of the source language on the one hand, so that the interlocutor can fully grasp the connotation expressed by the other party. On the other hand, improving the level of interpreters can show the respect of our country to the other party, which can also play a certain role in facilitating the cooperation between them. It is also pointed out that the strategies to improve the spoken language across cultural barriers are to strengthen the foundation of the source language and the translated language, to master the cultural history of the source language and to increase the practice of interpreters.

This paper discusses the cultural differences in interpreting and corresponding in the aspects of Cultural differences analysis, cultural differences in interpreting and corresponding, e.g. foreign affairs interpretation and business interpretation, and corresponding strategies to cope with cultural differences, thus in order to help improve interpreters' capability. The existence of cultural differences places higher demands on the ability of translators and raises higher expectations on the mode of training translators. The translators themselves should strengthen their knowledge of different cultural backgrounds and learn more about the relevant contents to enrich their accumulation. When preparing work before translation, they should collect relevant information well. Due to the immediate and on-site nature of interpretation, the learning of cultural background knowledge should be put in the usual way. For the translation master training institutions, they need to make up for the lesson of cultural differences in the curriculum, especially for the institutions offering business English, they should be more specific and detailed in cultural differences, and they can understand the cultural differences of different countries and regions by regions, not limited to the cultural differences between China and Britain, but also detailed to the cultural differences in different aspects of business activities, and they can simulate business activities in class, so that Students can simulate business activities in class, so that they can deeply experience the necessity of understanding cultural differences under the context of teaching.

===References===

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Hong Xiaoli 洪小丽.(2020) 以“联络口译”为抓手的新时代口译教学探究——评《联络口译》[Exploring the Teaching of Interpretation in the New Era with "Liaison Interpreting" as the Handle--Review of "Liaison Interpreting].当代教育科学,Contemporary Educational Science (09):97.

Jiang Yi 姜怡.(2014)浅谈在口译中如何弥补中英文化的差异[How to bridge the differences between Chinese and English cultures in interpretation].海外英语 Overseas English 2014(13)

Fan Xiongjie 范雄杰.(2014)浅析文化差异对翻译的影响[An analysis of the impact of cultural differences on translation].校园英语 Campus English (26)

Yang Xiufang 杨秀芳.(2014) 外事口译中文化差异问题的应对策[Responses to the problem of cultural differences in foreign interpretation].湖北函授大学学报,Journal of Hubei Correspondence University 27(14):141-142.

Chen Yongzhi 陈永智.(2019) 浅谈口译过程中的文化差异及应对策略[Cultural Differences in the Interpretation Process and Strategies for Coping].国际公关,International PR (09):279.

Sun Minghui 孙明慧.(2019) 口译中的文化障碍问题研究[A Study of Cultural Barriers in Interpretation].产业与科技论坛,Industry and Technology Forum 18(20):166-167.

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==The Translation of Cultural Elements in Tourism Promotional Materials Under Skopos Theory 杨子泠 Yang Ziling MTI口译==

<center> 杨子泠 Yang Ziling 202070080647 </center>

==Abstract==

As China has become an increasingly large inbound tourism country, efforts are put in the promotion of supporting facilities, among which promotion service, especially Tourism Promotional Materials (TMP), is the main way to introduce to not only Chinese tourists themselves but also the great number of foreign travelers, China’s scenic spots, natural resources and culture, and thereby arouse their interest in the landscapes and ancient cultural relics (Wu Feng 2008, 319). Therefore, the translation of TMP is of vital importance in the publicity. Based on Skopostheory, this paper first introduces TPMs, then compares cultural differences in TPM translation. Finally it concludes some strategies and techniques used in TPM translation under the framework of Skopostheory. The author deems it that TPM translation should stand on the side of foreigners, meanwhile revealing the main idea of Chinese original sources.

==Key Words==

TPM translation cultural differences Skopostheory

==摘要==

中国已经成为了一个旅游大国，政府开始大力完善旅游配套设施，其中旅游宣传服务，特别是旅游宣传资料是向中外游客介绍中国旅游景点，自然资源以及文化的最主要方式，从而激起他们对自然风光和古文物的兴趣。因此，旅游宣传资料对宣传工作十分重要。文章从目的论的角度出发，首先介绍了旅游宣传资料，然后对比了宣传资料中中西方的文化差异。最后基于目的论，文章总结出几种实际可行的翻译策略和技巧。作者认为旅游宣传资料的翻译应该站在外国游客的立场来传达中文素材的主要信息。

==关键词==

旅游宣传资料翻译文化差异目的论

==I. Introduction==

Economic globalization boasts the rapid development of tourism industry around the world and the interaction between people (Yang Xianyu 2014, 3). Tourism has become increasingly more an entertainment enriching people’s spiritual life. Serving as promotional materials and advertisements, Tourism Promotional Material (hereafter referred to as TPM) plays increasingly important role in introducing China’s specialty to the world. With the development, more and more TPMs have been translated into English in recent years. Indeed, some good translation materials leave a strong impression on travelers to China, especially those from English speaking countries. It is truly a better way to attract more visitors across the world, to introduce famous scenic spots, tourist attractions and food specialties and to promote the development of international tourism and cultural communication.

TPM, to a certain degree, is a trademark and an external promotion work of tourism destinations, revealing the first image of the tourist attractions, landscapes and the surrounding environments. A good translation is of great significance in the first impression it leaves on potential visitors. (Wu Feng 2008, 319)

Since TPM has a strong effect on the image of tourist attractions in domestic tourism industry, the study of it is of great importance. Mr. Liu Fagong (2012, 70) once said, “some translation errors seem to be very slight, but it can reflect the international communicative competence of a certain area or a certain enterprise”. Inappropriate translation will not only lead to cultural misunderstanding, but also result in barriers in the development of international tourism as a whole.

This thesis focuses on the possible strategies to improve the quality of TMP by comparing Chinese and western cultural differences. To guide the practice of Chinese TPM translation, various theories have been adopted and used, among which Skopostheory is going to be testified. The merits of it and the awareness of cultural differences are to be revealed. Therefore, it first introduces the definition and features of TPM. Then it reveals the difficulties in the translation of TPM caused by cultural differences. After that, the framework of Skopostheory is introduced and the methods and strategies of cultural translation in TPM is discussed under the framework of Skopostheory.

==II. Literature Review==

2.1 Tourism Promotional Materials (TPM)

2.1.1 Definition of Tourism Promotional Materials
In order to define tourism promotional materials, the definition of promotional materials should first be made clear. Mr. Duan Liancheng (1990, 97) has put TPM into two separate categories: the general type and the official type. The former refers to general reports and region guiding brochures, mainly introducing China’s current issues to the public, including introduction of economy, politics, society, culture, people’s living situation and historical heritage. The latter refers to official documents, diplomatic conference and legal instruments, etc. Written in a special form, TPM covers many fields and areas. (Ding Dagang 2008,14)

TPM in this article is the general type, dealing with the tourism industry and resources in tourism cities, which aims at foreign readers. TPM has various types, including books, brochures, maps, paintings, videos, TV documents, newspapers, periodicals and tourism-guided websites as well. TPM serves to depict China’s scenic spots, culture and historical heritages, broadening viewers’ sight, arousing interests among them and finally making them eager to pay a visit. (Yang Xianyu 2014, 3)

2.1.2 Characteristics of Tourism Promotional Materials

As an informative type of material with certain purposes, tourism promotional materials are very distinct from other type of text, for example news, document, and reports etc.. They are equipped with features as follows:

Firstly, informative as they are, abundant messages covering all parts of social life are included. Since tourism, nowadays, not simply embraces scenery and transportation, but is a concept including experiencing different culture conventions, food distinction and language confliction. Therefore, tourism publicity materials should convey a wide range of ideas that may be involved in tourism activities. (Ding Dagang 2008,1)

Secondly, tourism publicity materials mainly boost deep cultural connotation. They aim at tourists all over the world who come from different cultural backgrounds, who share distinct religions and who have various thinking modes and patterns. To make TPM understood and accepted by all, cultural connotation is to be expressed with the aid of aspects of laws, politics, economics and so on. (Ding Dagang 2008, 16)

2.1.3 Function of Tourism Promotional Materials

Intended for the potential tourists, tourism publicity materials provide basic information about destinations, including its cultural background, local people and services. With the assistance of such materials, people’s overview about the target destinations is formed; their interests of visitation are aroused. It aims at convincing tourists, say target readers, of the beauties of destinations. Taken this intention into consideration, TPM contain functions as follows:

First, TPMs are informative and serve informative function. Generally speaking, TPM passes the first images of tourist attractions, cities or provinces on to target readers. Tourism materials such as brochures, photo albums and leaflets impress people at first. TPM carry basic information not only about culture, history but also always nature and ethnic relics as well.
Second, TPMs are attractive, intending to attract people when they see them at the first sight. In order to make it a success, only to provide information is far from enough. A successful promotional material needs to be equally informative and attractive, making the content easy to remember. Rather through their bright colors and magnificent landscapes, TPM are attractive in the way they depict and express. Therefore, often a series of writing techniques are required and used to achieve this effect. (Wu Feng 2008,319)

Consequently, the translation of TPM should also take these functions into consideration in order to achieve final goal of TPM.

==III. Difficulties in The Translation of TPM Caused by Cultural Differences==

The so-called cultural difference is what people form in different ecological and natural environment, such as various language, knowledge, belief, outlook on life, values, ways of thinking, ethics, customs and other aspects of social life. In their own living environment, distinct ethnic groups create their own unique cultural system, shaping their own culture. The difference of culture, especially between Eastern and Western countries, leads to people's different understanding and interpretation on the same thing or even causes misunderstanding (Yu Jianping 2000, 58).

3.1 Differences in Food Culture

Chinese pay close attention to diet, and have formed a rich diet culture, emphasizing color, smell, taste of each dish（Jin Huikang 2005， 218）. However, some foods, such as traditional salted production, are not good for the body with some auxiliary materials due to the pursuit of taste. In the process of cooking, Chinese fry the dishes in many ways. To name the dishes, menu also expresses the people's pursuit of beauty, such as Sixi Wanzi, glutinous Rice Balls etc. They have all been granted special meanings. Nevertheless, people in western countries focus on nutrition. They pay attention to the quantity of protein, Calorie, and raw materials in each food. So American "KFC" -- Kentucky Fried Chicken -- is a simple combination of production process and the raw material. So in the translation of diet culture, translators should also take into account the differences between Chinese and western people.

3.2 Differences in Customs

Every nation has its own unique folk customs. Many foreign tourists are very interested in Chinese people's way of life, especially the origin of some festivals and the way local people celebrate them. For example, during Chinese lunar spring festival, people make dumplings and eat them. During Chinese Lantern Festival, people boil sweet dumplings and hang up lanterns. Tomb-sweeping Day is not only a solar term, but also a day for people to worship ancestors. Dragon-Boat Festival and Mid-Autumn Festival have customs respectively.
In western countries, they have Halloweens and Christmas, carrying distinct cultures as well. People in China bow to Heaven and Earth as part of a wedding ceremony while westerners go to churches. Westerners have Valentine's Day and China Double Seven Day. Although the origins are different, they have evolved into special days for lovers to exchange passion between each other. Increasingly more young westerners know The Legend of Love in China. Therefore, apart from distinctions, culture also has something in common, which makes it translatable and understandable. (Wu Feng 2008, 328)

3.3 Differences in Religions

The majority of westerners believe in Chris, and Chinese people have more religious belief include: Buddhism, Taoism, Islam, Catholicism and Protestantism. They are having far-reaching influence on people's ideology in China. These places have also become the tourist hot spots. Temples, Buddha, Buddhist scriptures in many attractions have attracted a large number of foreign tourists across the world.

==IV. Tourism Text Sources Translation Under Skopos Rules==

4.1 A Functionalist Theoretical Framework: The Skopostheory
The functionalist approach to translation came into being in the late 1970 in Germany. After its emergence, it had become a prominent strategy and one of the dominant theories used in translation studies. A German scholar Hans J. Vermeer (Vermeer 1879,208) first proposed Skopostheory which is widely applied in translating various projects. Skopostheory is to be the functionalist theoretical framework of this research.

4.1.1 An Overview of the Functionalist Approach

According to Bassnett (Bassnett 2002, 43-44), the purpose of translation theory is to achieve an understanding in the course of translation behavior. The act of translation was purely a linguistic activity then. Because of the limitations of linguistic theories, translation theorists started to approach the act of translation in a different point of view in the 1970s. Therefore, the functionalist approach to translation began to emerge.

According to Nida, “translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and second in terms of style” (Nida & Taber 1983, 12). Later, Nida proposed dynamic/functional equivalence theory, which breaks the stereotype of the traditional linguistic approach and then leads the way of further studies. This theory is very practical in TPM translation because it achieves functional equivalence while sharing the same purpose of TPM translation.

4.1.2 Development of Skopostheory

In Paul Kussmaul’s (Kussmaul 2005, 37) point of view, the functional approach is closely related to Skopostheory. To translate the source text into a new language, target readers’ culture characteristics, religion relics and historical backgrounds are to be considered, which determines whether the source texts are to be preserved, modified, or even changed. As TPM is highly practical and pragmatic, its function value is not to be ignored.

In Nord’s (Nord 2005, 10) words, “in the translation of practical texts (such as advertisement, instructions), instead of literary works, theorists adhering to equivalence are more likely to adopt the method of non-word-for-word translation. They choose translation methods followed by identifying different or even contrary standards in accordance with different types of texts and genres of discourses, which makes them more on fused by equivalent theory”. Some scholars agreed with Nord’s view and made functional approaches more practical in translation, which makes the theory more useful in TPM translation. Consequently, the Skopostheory developed with the main study of the four theorists: Katharina Reiss, Hans J. Vermeer, Justa Holz-Manttari and Christiane Nord.

Katharina Reiss (Reiss 2004, 32) first put forward the concept of text topology, denying the proposal that any target sources not equivalent to the original ones are considered as “non-translation”. Reiss pointed out comprehensive communicative translation, which made the ideas equivalent to the corresponding sources rather than individual words. His contribution laid the foundation for the development of Skopostheory. Katharina Reiss’s view better serves the function purpose of TPM translation, making Chinese traditional culture features well revealed in a foreign way.

Vermeer was the first one who proposed Skopostheory. According to his theory (Vermeer 2000, 228), “translation is a type of human action”, and “any action has its own purpose (skopos)”, thus “translation is an intentional and purposeful behavior”. It can be concluded that translation is a purposeful action aiming at target readers, so the target text should bear fully their culture, religion and background to be better appropriate.

Then Skopostheory was improved by Justa Holz-Manttari (Manttari 2001, 35) with his translation action method. Translation is defined as “a complex action designed to achieve a particular purpose or function”(Nord 2005, 16), and according to Holz-Manttari, it should be regarded as the “translation action” instead of “translation”. Her theory highlighted oriented outcome and driven purpose. Moreover, the commissioner is concerned. The translation action proposed by Holz-Manttari is later widely used in TPM translation due to its practical features.

Christiane Nord (Nord 2001, 197) finally refined Skopostheory by proposing her own functional practice “function plus loyalty”. She added the concept of “loyalty” to the framework of functional approaches. In her theory, “Function refers to the factors that make a target text work in the intended way in the target situation” (Nord 2001, 125), which is basically in accordance with Vermeer’s view.

4.2 Skopos Rules (Wu Feng 2008, 28)

Skopos rule itself is above all in three rules. There are many purposes in the field of translation, but skopos refer to the purpose of target text. According to it, what determines the process of translation is not source text itself or the effect it has on target readers, but the expected function of the target source. Therefore it is regarded as results determining methods.

Second one is the coherence rule. As a target source, the translation is for target readers who share different cultural backgrounds or religion relics and who are going to find the parts that interest them. In this regard, translators should bear in mind their distinct backgrounds and cultural situations, making the translation reasonably understandable and acceptable.

The third rule is the loyalty rule. Since target text is originated from the source text, they are related to each other. However, the relationship is depended upon the skopos and explanation of the translator.

According to Skopostheory, the skopos rule is above all to follow, then the coherence rule and then the loyal rule.

4.3 The Translation of Cultural Elements in TPM Under Skopostheory

Translation of TPM aims at ordinary foreign tourists, introducing Chinese tourism industry and various natural resources, not including monographs for experts traveling in China(Cheng Jinneng 2008, 30). Tourism promotional materials are practical, which arouse interests among tourists. As a result, TPM translation should first follow the basic rule of Skopostheory.

The purpose of the target text-oriented principles are concerned about the target text itself and the tastes of readers. The majority of the source text is written to attract tourists at home, so it will not have the same effect on foreigners. If the source text is created for translation, the translator is also short of indispensable target culture. The translator should be aware that he is translating one culture to another and that he needs to pick out useful information from source text. Furthermore, the source text is one kind of all messages. It does not necessarily be the primary standard. Translation should aim at tourists, so translators should translate to attract them and arouse their interest. This is the final goal of TPM translation (Yang Xianyu 2014, 5). TPM can be various in style and form. As for a translator, cultural elements are huge challenges. However, under Skopostheory, it is to pass cultural messages on to potential foreign visitors.

What is more, those who travel distances to China are not only for bird viewing landscapes, but also for exotic culture and lifestyles. Therefore, culture translation should include as many Chinese cultural messages as possible, to a certain degree, following the third rule – loyalty rule. (Yang Xianyu 2014, 5)

==V. The Translation of Cultural Elements in TPM Under Skopostheory==

Skopostheory

Traveling is not only for landscapes but cultural differences as well. The translation of TPM is intended to attract visitors to come and consume. Consequently, cultural translation is a matter of primary importance. (Wu Feng 2008, 328)

Susan Bassnett (Bassnett 2002, 59), the famous Britain translation theorist, pointed out four specific concepts in Cultural Translation Theory. Firstly, translation should be based on the culture rather than text itself. Secondly, translation is not simply to decode restructuring, but a communication process. Thirdly, target text should not be restricted to source text, and should focus on functional equivalence in two cultures. Last but not least, there are difference norms and standards for translation in different period, each meeting distinct needs. The translation of cultural elements in TPM is to meet the need of people experiencing Chinese local culture. There are various cultural elements in TPM, such as food culture, custom, religion, poetry and landscape architecture etc. Under the framework of Skopostheory, the translation strategies of cultural elements can be concluded into transliteration, literal translation and free translation.

5.1 Transliteration with Explanation
Transliteration is often adopted when translating Chinese words that do not exit in English. However, only transliteration may lead to misunderstanding sometimes, therefore, it is usually followed by explanations. Explanations always well express the meaning, enabling target readers better understand the different culture it embraces.

Example 1.
党参 dangshen (Codono pilosola)
厚朴 houpu (Magnolia of ficinalis)
天麻 tianma (Gastrodiae elata)
枣 Chinese date ( jujube)
当归 Chinese angelica (Angelica sinenses) (Jin Huikang 2005, 265-266)

Examples of transliteration are often found in food translation. Chinese traditional foods are short in Chinese and rarely seen in western countries as well. Therefore, only using transliteration is hard to explain clearly what the main source of the foods are and how they come into being, as these elements are highlighted by western countries. So transliteration is followed by explanation in such translation. (Jin Huikang 2005, 264)

Example 2. 土家族建筑的独特之处在于，在正屋左右两端建有吊脚楼。吊脚楼分上下两层，楼上有伸出的悬空走廊，下面有雕刻而成的柱脚。走廊外沿两边，檐角翘起，雄伟壮观。

The special feature of the Tujia architecture – Diao Jiao Lou is represented by the house with an extending corridor supported by wooden pillars on both side of the main room. There are two stories in the house, the upper floor of which has an extending corridor seemingly suspended in the air while the lower one has sculpted pillars on the ground. Grand are the eave points tilting up on both ends of the corridor edge. (Xu Luya 2007, 133)

People take granted for “吊脚楼” in Chinese, because the name suggests the appearance of the building. However, when translated into English, Diao Jiao Lou is followed by explanations – “the house with an extending corridor supported by wooden pillars”. If it is literally translated, the sound effect of revealing a picturesque image will not be achieved. (Xu Luya 2007, 133)

Example 3. 西湖犹如西子，无论晴雨，无论四季更迭，都有着美丽的容颜。正如苏东坡所写：“欲把西湖比西子，淡妆浓抹总相宜。”
West Lake is often likened to Xizi, one of the four ancient beauties in China. No matter whether it is sunny or rainy, or no matter in great Northern Song poet, wrote, "West Lake may be compared to Beauty Xizi at her best, / it becomes her to be richly adorned or plainly dressed." (Wu Feng 2008, 324)

In this example, if translation stops by transliteration, target readers will not get the full picture of the history behind the West Lake. The impression made on them will not that deep so it may not achieve the effect of attracting them to visit. Therefore, explanation is indispensable in such special words that merely exist in Chinese. (Wu Feng 2008, 324)

5.2 Literal Translation

Literal translation refers to the faithful translation that is loyal to original sources. The translators do not need to make any adjustment in addition to the sentence structure due to the essential information and not much special cultural contents provided in original sources. This translation method is often used in the introduction of the area, location, development and entertainment. The examples are as follows:

Example 4. 桂林位于广西壮族自治区的北部，面积565平方公里，人口100多万，是国内外旅游胜地之一。
Located in the north of Guangxi Zhuang Autonomous Region, Guilin is one of the tourism attractions famous both at home and abroad, with an area of 565 square kilometers and a population of more than 1 million. (Yang Xianyu 2014, 56)

In this example, the English expressions of places and numbers are kept the same as those in Chinese. However, when translated into English, this sentenced in re-sequenced in order so as to make it more coherent in English. Chinese emphasizes on parataxis while English stresses hypotaxis. This is what should be paid attention to when we translate sentences. (Yang Xianyu 2014, 56)

Literal translation is practical for TPM that does not contain specific substantive cultural content. It is not necessarily to adopt various methods to translate. (Yang Xianyu 2014, 53)

5.3 Free Translation
Considering that not every original text can be literally translated because of the differences of sentence structures or words. Free translation is to express the original meaning in a complete English way, not word for word or sentence for sentence translation, which focuses more on the content of sentences. Translators should pay more attention to the whole meaning rather than single words.

Example 5. 白云凤爪 chicken leg（鸡脚）
四包豆腐羹 steam tofu soup（蒸豆腐汤）
炒素丁 vegetable roll（菜卷）
鸳鸯馒头 Shanghai buns（上海馒头）
百年好合 red bean fresh lily bulb（红豆百合茎）
鱼香肉丝 fried shredded pork with sweet and sour sauce

There are many original dish names with no sources in them because they always have stories behind and are often well-known among Chinese, however, with which foreigners will be frightened. These examples often contain exaggerated elements. If translated literally, it will not express the original idea or the true features of the dishes which foreigners value most. (Yang Xianyu 2014, 60)

Example 6. 梁山伯与祝英台的故事，是西湖爱情的又一不朽之作。

Translation 1. The love story of Liang Shanbo and Zhu Yingtai is another imperishable work of the West Lake Romance.

Translation 2. Butterflies Romance, known as a Chinese Romeo and Juliet, is another heartbreaking love story engendered by the West Lake.

The first version is noticeably literal translation, without the explanation of the two names. In China, the names are well-known to all. However, it is not the same story with westerners. After reading the first version, they are not deeply impressed. Therefore, here merely transliteration cannot work. In comparison, the second translation takes free translation, omitting the names and adding “known as a Chinese Romeo and Juliet”. In this way, they immediately know what has happened by the West Lake, because they are quite familiar with the love story between Romeo and Juliet.

Example 7. 南京的风俗：但凡新媳妇进门，三日就要到厨房收拾一样菜，发个利市。这菜一定是鱼，取“富贵有徐”的意思。 (Wu Jingzi 1958, 285)

The custom in Nanjing is for all brides to invite good luck by going to the kitchen on the third day and cooking a fish, which stands for fortune. (杨宪益、戴乃迭译) (Bao Huinan 2001,340)

In this sentence, it is “收拾” in Chinese and “cooking” in English. In Chinese “收拾” has many meanings such as tidy(the room), clear away(the kitchen), and even repair(a bike). However, these are not related to the dishes. So Mr. Yang and Mr. Dai used free translation and put it into “cooking”. Then the idea is clearly delivered. (Bao Huinan 2001, 340)

Free translation is widely used in TPM translation when much special cultural content is included and literal translation is not practical. Free translation can better maintain cultural features of original sources while expressed in a foreign way. (Yang Xianyu 2014, 56)

==VI. Conclusion==

Tourism promotional materials translation plays an important role in the development of tourism. Translators should not translate word by word or sentence by sentence, but they should translate under a certain theoretical guidance, adopting some translating methods and strategies and taking into account the differences between Chinese and Western cultures. Only in this way can translation be possibly understood and accepted.

Tourism promotional materials are practical, aiming at attracting potential visitors to come and visit China after reading them. In this regard, they should be translated under the framework of Skopostheory. Based on translation practice, this paper studies the method of translation from several cultural points under the guidance of Skopostheory.

Part one gives a brief introduction of this paper. Part two discusses the definition and the main features of TPM and the importance of a better translation. Then it analyzes the difficulties in translation caused by cultural differences and the framework of Skopostheory. Finally, under this framework, translation strategies and methods are discussed.

There are many other aspects in the field of cultural differences in tourism promotional materials, such as poetry, landscapes and architecture etc. Due to the limited length of the paper and my own knowledge, other parts cannot be fully illustrated. To conclude, it is worthwhile to study TPM translation from the perspective of cultural differences.

==References==
Bassnett, S. Translation Studies [M]. 3rd ed. (2002). London & New York: Routledge

Nida E. A. & Taber. The Theory and Practice of Translation. (1983) Shanghai: Shanghai Foreign Language Education Press 上海外语教育出版社.

Nord C. Text Analysis in Translation: Theory, Methodology and Didactic Application of a Model for Translation-Oriented Text Analysis [M]. (2005) Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

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Reiss K. Translation Criticism----The Potentials and Limitation [M]. (2004) Shanghai: Shanghai Foreign Language Education Press 上海外语教育出版社

Vermeer H. J. A Framework for a General Theory of Translating[M]. (1897) Heidelberg: Heidelberg University 海德堡大学

Vermeer H. J. Skopos and Commission in Translational Action [A]. Tr. Andrew Chesterman, in The Translation Studies Reader [C], Ed. Lawrence Venuti. (2002) London & New York: Routledge

Bao Huinan 包惠南 (2001)《文化语境与语言翻译》. 北京: 中国对外翻译出版公司

Cao Xueqin 曹雪芹. (1982).《红楼梦》. 北京: 人民文学出版社

Cheng Jinneng 程尽能. (2008).《旅游翻译理论与实务》.北京: 清华大学出版社

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='''Functional Equivalence'''=

==On the study and analysis of three kinds of beauty and transformation in the mid autumn festival prelude to water melody under the guidance of functional equivalence 林敏 Lin Min==

==Research on C-E Translation of Corporate Publicity Texts from the Perspective of Functional Equivalence 彭锐宏 Peng Ruihong MTI 英语口译 202070080641 ==
<center> Peng Ruihong 彭锐宏 </center>

===Abstract===
With the further deepening of economic globalization, more and more Chinese corporates are entering the global market and the English translation of corporate publicity texts works as a bridge between domestic corporates and foreign customers. As for the translations of Chinese corporate publicity texts, there are a large number of excellent translations while there are also translations with bad quality. In the practice of corporate publicity texts translation. This paper uses Nida's functional equivalence theory as the guiding theory, compares Chinese corporate publicity texts with foreign ones and makes deep discussion and exploration in C-E translation of corporate publicity texts.

===Key Words===
corporate promotional materials; Functional equivalence; translation methods

===题目===
功能对等视角下企业外宣文本英译研究

===摘要===
随着全球经济一体化进程的不断发展，越来越多的中国企业开始走向全球市场，企业外宣文本的英译文本成为了联系国内企业与国外客户的桥梁。查阅我国企业外宣文本的英译本，其中不乏大量优秀译作；但同时,也有不少企业外宣英译文本的质量有待提高。在翻译企业外宣文本实践中，本文以奈达的功能对等理论作为理论指导，将中外外宣文本进行对比，并对中外企业外宣文本的英译做出了深入的分析探讨。

===关键词===
功能对等理论；企业外宣文本；翻译方法

===I. Introduction===
Nowadays, with the development of economic globalization, corporate publicity texts are used frequently across the world. Corporate publicity texts constitute an important part of corporate international publicity. The translation of corporate publicity texts has become a significant bridge and connection between different countries in the world in the exchange of trade and culture, which poses a brand new challenge to translators across the world. Corporate publicity texts translation is different from other types of translation because of its unique vocabulary and syntactic features. The study of domestic corporate publicity texts translation mainly focuses on stylistics, registration or functional grammar. The study of corporate publicity texts translation started late. Fortunately, Chinese scholars have recently strengthened research in this area, including language features, translation standards and translation strategies for corporate publicity texts translation. However, the results of Chinese corporate publicity texts translation research are relatively limited. There is a lack of systematic theoretical research and lack of comprehensive articles on the description of some translation examples. At present, domestic research on this aspect is mostly empirical and decentralized. How to systematize existing theories, how to develop in depth, and to propose a clear methodology are important topics for each researcher. This paper studies the translation of commercial contracts based on Nida’s functional equivalence theory. This paper first reviews the current research status of corporate publicity texts translation, and points out the application value of functional equivalence theory in corporate publicity texts translation. Then the linguistic features of corporate publicity texts are analyzed and elaborated from two aspects: vocabulary and sentence structure. On this basis, the linguistic features of corporate publicity texts are analyzed through examples. This article focuses on the translation of corporate publicity texts. Based on the functional equivalence theory, this paper explores and studies the translation of corporate publicity texts, which is expected to enrich the application of translation theory and research. In addition, it helps to draft and translate corporate publicity texts for companies outside China for reference and guidance. （Li Quandong,2013)

===II. Brief Introduction to Functional Equivalence Theory===
The functional equivalence theory exerts a significant influence on translation in the world. Nida is one of the proposers of the western linguistic translation theory. One of his greatest contribution to the translation theory is the functional equivalence theory that he had put forward, a theory different from most of the earlier theories that focus on the verbal comparison between the source language and target language. Nida attempts to provide a new way to generate equivalence that takes into account the relationship between receptors and text. It is believed that "the relationship between the target language receptor and the target language text should be roughly equivalent to the relationship between the original receptor and the original text." The basic ideas of Nida's functional equivalence theory are mainly reflected in the following three aspects.(Nida,1993）

====2.1 The Concept of Equivalence====
One way to defining functional equivalence in translation is to describe it as “the natural equivalent of the source language information” .There are three basic terms in this definition that deserve our attention: closest, natural, and equivalent. “equivalent” here should not be understood as the meaning of “identity”, but should only be understood as “close”. Functional equivalence translation focuses on the equivalence of receptor “response” rather than the equivalence of linguistic forms. Using the term “equivalent”, Nida recommends to bring the response of the target language receptor as close as possible to the response of the source language receptor.(Nida,1964)

In terms of language, the term “natural” means that the presentation must be readable (related to the linguistic form) and understandable (related to the content) to the target recipient, as different languages have different grammatical features and vocabulary. As far as culture is concerned, functional equivalence is considered to be rendering.
Translators should be familiar with the cultural patterns familiar to the target receptors, and translators should domesticate those foreign cultural patterns. It is allowable to make some adjustments in the form and even in the content to achieve a functionally equivalent effect.(Nida,1993)

Nida uses the term “closest” to describe the proximity between the source language and the target language. Functional equivalence requires the highest degree of proximity. Personally, the author believes that the word “closest” should be analyzed in two different ways: linguistic form and meaning discourse. The ideal situation is to make the version of the form and meaning “closest” to the original message. No aspect should be sacrificed at the expense of the other, but in fact, in translation practice, problems between linguistic forms and discourse meanings always occur, especially when it comes to culturally loaded words or expressions. The transferred information directly determines the response of the target receptor, so in most cases, the linguistic form is forced to give way to the transferred information in order to obtain the closest response between the receptors in two different cultures.(Nida,1964)

====2.2 The Concept of Receptor Response====
It is essential that functional equivalence be stated primarily in terms of a comparison of the way in which the original receptors understood and appreciated the text and the way in which receptors of translated text understand and appreciate the translated text. From this point of view, we can see that Nida emphasizes the response of different receptors ‘source
language and target language, i.e, language function, instead of language form.

Functional-equivalent translation is receptor-directed and places great emphasis on the response of target receptors. In judging the version, Nida put the receptor in a very important position. Traditionally, translation has always been judged by the comparison between the original text and the translated text. Compared to formal equivalent translation, functional equivalence translation focuses more on the response of the receptor and the naturalness of the target language rather than the linguistic form.(Nida,1993)

====2.3 The Concept of Diversity====
Functional equivalence theory provides varying degrees of sufficiency for the minimum translation to the largest qualified translation, rather than a fixed standard. In the case of given the minimum and maximum levels, all translations between the two levels are considered acceptable. Nida pointed out many different factors that the adequacy of translation depends on“the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made.” All of these factors can produce enough translations. In fact, a series of different degrees of equivalence are understandable and reasonable.
Therefore, functional equivalence theory provides translators with more freedom to deal with specific situations. (Nida,1993)

Compared with many other translation theories that attempt to develop a single standard, functional equivalence theory not only establishes an ideal definition of translation, but also has the lowest standards, and allows for a wide variety of translations.

As mentioned above, according to the theory of functional equivalence, the response of the target reader to the translation should be basically consistent with the response of the original reader to the original text. To this end, Nida emphasizes that the translation should faithfully convey the original information. As a propaganda text, the corporate text is reflected in the recommendation of enterprises and the promotion of corporate products. The translation should faithfully conveys the original information, so that the target reader can obtain the same amount of information as the original reader, understand the enterprise, produce a response consistent with the original reader, and then recommend the enterprise among the target readers, so that the reader can recognize the business philosophy of the enterprise and have confidence in the company’s products. The similar response of readers is what Nida’s functional equivalence theory emphasizes. Therefore, equivalence theory can be used to guide the translation of corporate texts.

At the same time, Nida also emphasized that the translation should conform to the expression habits of the translated words. The corporate publicity text of the company represents the image of the company in the eyes of the reader. The original text of the company’s external materials is in line with the reading habits of the source language readers. The translation cannot be bound by the structure of the original text in the text. Moreover, the translation should conform to the reading habits of the target language reader. Functional equivalence proposes the lowest level of equivalence and the highest level of equivalence, and translations within both limits are acceptable, but the quality of the translation is different. When translating a company’s external propaganda text, the translator can use the functional equivalence theory as a guide and adopt appropriate translation methods to make the translation conform to the reading habits of the target readers, and to achieve the highest degree of equivalence of the translations as much as possible. Therefore, functional equivalence at the specific translation operation level can also guide the translation of the corporate publicity text.(Nida,1969)

Based on the above two points of analysis, it is feasible that functional equivalence theory guides the translation practice of corporate publicity texts.

===III. Features of Corporate Publicity Texts===
With the vigorous development of Chinese enterprises, more and more enterprises are turning their eyes to foreign countries in order to open up a larger and broader market and development space. Of course, the quality of their products is significant. In addition, the quality of the corporate publicity texts translation is also a very important part. To produce high-quality translation, translators need to grasp the characteristics of Chinese and western corporate publicity texts, compare them, find differences, and translate them with the guidance of functional equivalence theory.(Li Quandong,2013)

Corporate publicity texts have their own unique characteristics. The two main functions of corporate publicity texts are information function and imperative function, and communication are its characteristics. There are four basic elements in the process of foreign exchange: communicators, translators, communication channels and foreign audiences.

Chinese corporate publicity texts have obvious Chinese expression characteristics: pursuing the glory word and abusing the “flowers of speech”; using empty phrases, slogans, and official language. In the process of translation, the language, culture, politics, economy and ideology in the primitive and translated language society play a significant role in macro or micro. In order to achieve effective translation of foreign materials, it is necessary to understand the translation principles (information prominence, summoning and simplicity), the content of translation, and specific purposes on the basis of understanding the characteristics of the text itself. At the same time, the factors of the target language, reader response and translation culture should be taken into account. In the process of translation, we should follow the style of the target language, focus on the reader, pay attention to the reader’s reaction, respect the culture of the target language, and moderately control the value information between the source language and the detailed language to ensure the realization of intercultural communication.

In contrast, foreign corporate publicity texts highlights the delivery of practical information for the company, so that customers can have a very clear understanding of the company’s products and service and the company can obtain a favorable position in the customer’s mind. Therefore, it focuses on the history, performance and future development of the company, rather than the ideological and political belonging of the company.(Li Quandong,2013)

====3.1 Features of Chinese Corporate Publicity Texts====
The Chinese corporate publicity text offers readers a view of beautiful language and strong momentum; while the text provides corporate information, it also allows readers to gain aesthetic enjoyment in reading. Specifically, Chinese corporate publicity texts have the following main features:

=====3.1.1 Four-character Structure=====
The corporate publicity text presents the soft power of enterprise competition, and its function is to promote the enterprise, recommend products and services. In order to attract readers and realize the function of corporate publicity texts, Chinese corporate publicity texts often have a four-character structure. The four-character structure has rich and concise forms. It is a unique structural form of Chinese and an expression favored by Chinese readers. The proper application of the four-character structure in the corporate publicity text can not only enhances the cultural connotation of the enterprise, but also enables the text to be neat, rhythmic and musical, so that the corporate text is more aesthetically pleasing than the general text. Moreover, corporate publicity texts satisfy the aesthetic psychological need, enhance the appeal of the text and leave a good impression in the minds of customers.

E.g: “The core concept of a company’ s culture is ‘至诚无息,博厚悠远’ .”
“至诚无息,博厚悠远”源自《中庸》,原文是“故至诚无息。不息则久,久则征。征则悠远。悠远则博厚,博厚则高明。博厚,所以载物也；高明,所以覆物也；悠久,所以成物也。博厚配地,高明配天,悠久无疆”Qiao Junchen, Du Yuzhu, 2007) Combined with the actual situation of the company, this company has integrated and summarized this famous saying. It has condensed the “sincere and uninteresting, profound and far-reaching”. These two four-character structures illustrate its corporate culture, and make the readers add a sense of trust to the company, which makes the company take an advantage in the market competition.

In another example, in 2013, China Petroleum & Chemical Corporation ranked first in the top 500 Chinese companies. The company also likes to use the four-character structure in its text. On the basis of full investigation, they formulated and promulgated the outline of China’s petrochemical enterprise culture construction, and announced the outline to the public, leaving a deep and good impression on the people. The outline puts forward the corporate tenet of “发展企业,贡献国家,回报股东,服务社会,造福员工” and reaffirm the enterprise spirit of “爱我中华,振兴石化”. Moreover, the outline also clarify the fine style of “精细严谨,务实创新” and establish the business philosophy of “诚信规范,合作共赢”, and comprehensively promoted the development of company’s corporate culture.

The above examples show that the four-character structure is a feature of the domestic corporate propaganda text. Appropriate use of the four-character structure can increase the vividness and attractiveness of the text, and is conducive to the propaganda function of the corporate propaganda.(Wang qin,2010)

=====3.1.2 Curve Thinking=====
When expressing in Chinese, the Chinese are accustomed to knocking out sideways, turning around, explaining the external environment, and then speaking the main purpose, reflecting the characteristics of curved thinking. This feature is also reflected in the corporate publicity texts. The corporate publicity texts often list the excellent achievements of the company in various aspects, and then the central idea of the bright future of the enterprise. To this end, the corporate publicity texts firstly give the facts, draw conclusions, and then use the inductive method which is in line with the curve thinking to introduce the enterprise and the products of the enterprise to our customers. For example, Aucma wrote in his external text:
“澳柯玛拥有员工7000多人,具备年产冷柜300万台、冰箱300万台、生活家电500万台、洗衣机400万台、电动车100万辆、自动售货机1万台的生产能力,营销网络覆盖全球五大洲100个国家和地区,呈现出蓬勃向上的发展态势。”

The text first enumerates the number of employees, annual production capacity, and broad product sales channels, and finally proposes the main purpose of Aucma’s development prospects. The method of first dividing and then concluding is in line with the thinking and reading habits of the Chinese people, which helps the company to win the reader’s goodwill.
The corporate publicity texts written by the curve thinking is in line with the reading expectations of domestic readers. Such text helps to promote the enterprise. At the same time, the Chinese corporate publicity texts also focus on the second-person perspective to recommend companies.

=====3.1.3 The Third-person Perspective=====
The Chinese corporate publicity texts often adopt the third-person perspective, and regard the enterprise as the narrative theme, highlighting the subjectivity of the enterprise. This kind of perspective makes the reader feel that the facts stated in the text are objective, without personal feelings, exaggeration, and then trust the enterprise. The following example sentences are taken from Zoomlion’s official website:

“中联重科股份有限公司创立于1992年,主要从事建筑工程、能源工程、环境工程、交通工程等基础设施建设所需重大高新技术装备的研发制造,是一家持续创新的全球化企业。
中联重科成立20年来,年均复合增长率超过65%,为全球增长最为迅速的工程机械企业。
中联重科是中国工程机械首家A+H股上市公司。
中联重科开创了中国工程机械行业整合海外资源的先河……”

When introducing a company, Zoomlion’s publicity texts often refer to the enterprise as the company name. Using a third-person perspective, the name of the company can continually stimulate the minds of customers and leave a deep impression on the minds of customers; at the same time, it makes the texts of the propaganda objective and authoritative.(Li Quandong,2013)

=====3.1.4 With Political Color=====
China’s socialist economic system determines the dominant position of state-owned enterprises in the Chinese economy. At the same time, private and individual enterprises are also an important part of the socialist economy and make positive contributions to the development of socialist construction. Party organizations in state-owned enterprises, private enterprises and individual enterprises play a guiding role in China’s economic development. Therefore, Chinese companies have an ideology with a strong political color. When discussing the nature of the enterprise, the corporate publicity texts emphasize the care and support of the Chinese Communist Party. Domestic customers believe that the party branch of the company reflects the recognition and attention of the state to the enterprise. Therefore, in the corporate publicity texts, domestic enterprises have focused on highlighting the work of their party construction departments, enhancing the soft power of enterprise competition, and winning the trust of customers.

The official website of Sinopec Group has a column of “Party Construction” advocates the activities organized by the company in the implementation of the party’s guidelines, which shows that the company has always supported the party’s leadership. Domestic readers believe that their development prospects are worth looking forward to with the trust and support of the party. Therefore, this part of the content has important publicity value in the external propaganda text for domestic customers.

It can be seen from the above analysis that the Chinese corporate publicity texts have formed four characteristics of this type of text in order to better recommend the enterprise. These characteristics are in line with the reading habits of domestic readers and can be accepted well by readers, thus effectively realizing the function of corporate texts.(Li Quandong,2013)

====3.2 Features of English Corporate Publicity Texts====
The purpose of Chinese and western corporate publicity texts is to recommend corporate products and services to customers. The functions and purposes of the two are the same, but their direct readers are different, and their styles are naturally different, showing their different characteristics. To be specific, western corporate publicity texts have the following characteristics. (Lin Qingyang&Shi Chunrang,2011)

=====3.2.1 Use Common Vocabulary=====
The western corporate publicity texts advocate the beauty of simplicity, use everyday vocabulary, and are easy to read, which can meets the needs of customers at all levels of reading, and achieve the effect of the enterprise propaganda. These everyday vocabularies help to build a bridge of communication between readers and businesses, making it easy for companies to reach their customers.

Wal-Mart, Chevron and GM’s corporate publicity texts frequently use everyday vocabulary. For example, Wal-Mart’s slogan “Have money, Live better”. It not only reflects Wal-Mart’s business philosophy, and draws closer to the customer’s psychological distance, bringing customers a sense of intimacy. Moreover, it also makes Wal-Mart leave a good impression in the hearts of customers.

There is such a sentence in Chevron’s official website:
“We also care about the environment and are proud of the many ways in which our employees work to safeguard it.”
The “care about and are proud of” in the sentence explain the company’s efforts in fulfilling its environmental responsibilities, and familiar words make customers feel more intimate. The sentence also adds a sense of closeness and trust of the company.

An example in the official website of the automobile giant GM is:
“Our culture, one which represents diversity, inclusion, mutual respect, responsibility and understanding, welcomes fresh perspectives and varied experiences.”
The familiar vocabularies of “mutual”, “fresh” and “varied” in the sentence embody the closeness of the enterprise. Among them, “fresh” and “varied” highlight the company’s continuous innovation and introduction of various talents when providing high-quality products to customers, so that the products can meet the needs of customers to the greatest extent.
Western companies have a large number of everyday vocabularies, which not only make the text easy to read, but also have a sense of intimacy. In the meanwhile, the everyday vocabularies can eliminate the strangeness of customers to the company.(Li Quandong,2013)

=====3.2.2 Linear Thinking=====
Westerners follow linear thinking. When communicating, westerns often get to the point, unlike the Chinese who are mealy-mouthed. This linear way of thinking is also reflected in the text of western corporate publicity texts. In narrative, westerners are accustomed to first explaining the main points and then interpreting them. The layout of the articles follows the principle of from general to concrete, from general to example, and from whole to individual. The linear thinking in the western corporate publicity texts: using the deductive method, the important information is placed at the beginning of the paragraph, and then the cases is used for argumentation. This is in line with the reading habits of western readers and is conducive to propagandizing the company. For example, when GM introduced the development process of the company, it has the following text:

In fact, there are a lot of exciting things to share about our company. This text is straightforward to show that GM has a gratifying performance, allowing readers to quickly get the meaning of the text, and then use specific examples to prove.

The western corporation publicity texts influenced by linear thinking use deductive method of writing, which can help readers quickly find the center of the text. At the same time, the author also found that western corporate publicity texts often introduce enterprises in the first-person perspective.(Li Quandong,2013)

=====3.2.3 The First-person Perspective=====
The function of the corporate publicity texts is to propagandize the enterprise. In order to better perform this function of the text, one can give the text the emotional color. The corporate publicity texts often use the first-person writing when introducing companies. Adopting the first person perspective can give the company vitality, let the company and customers communicate close the distance between the company and the customer, which is beneficial to recommending the company to the customer.

For example, Chevron wrote in its corporate profile:
“Chevron is one of the world’s leading integrated energy companies. Our success is driven by our people and their commitment to get results the right way.... We explore for, produce and transport crude oil and natural gas; refine, market and distribute transportation fuels and lubricants; manufacture and sell petrochemical products”

The example uses “us”, “we” to call the enterprise, letting the reader feel that it is a face-to-face conversation with the company. In this way, the sentence closes the psychological distance between the company and the customer, which is conducive to recommending the enterprise.

The first-person perspective of writing has given the company the emotional color. This kind of feeling encourages readers to get in touch with the company.(Lin Qingyang&Shi Chunrang,2011)

=====3.2.4 Focus on the Transmission of Practical Information=====
The western corporate publicity texts highlight the delivery of practical information of the company, so that customers can have a very clear understanding of the company’s products and services and the company can win a favorable position in the customer’s mind. Therefore, it focus on the history, the performance and future development trend of the company, rather than the ideology and political belonging of the company.

Reading Wal-Mart, Chevron and GM’s corporate publicity texts, we can easily find that western companies’ introduction focuses on introducing the history of the company, propagandizing the scale of the business, and explaining the social responsibilities, development prospects, and enterprises of the company. The practical information is what readers care most about, and it is also the most convincing.(Lin Qingyang&Shi Chunrang,2011)

For example, in its corporate text, GM first focused on the company’s excellent design, quality products and caring services, then introduced the history of the company, its achievements and development prospects, and finally focused on how the company provides its customers with high-end products and high-quality enjoyment. The information such as “safety and Quality” and “Create Lifelong Customers” appearing in the text will leave a deep impression on the customer’s mind and make the customer feel good about the company. In this way, the corporate publicity texts can achieve the functions of recommending the company and products.

Through the analysis of the characteristics of the Chinese and western corporate publicity, we can see that the Chinese and western corporate publicity texts have their own characteristics. These characteristics are consistent with the reading habits of the respective text readers, so they can play a very good publicity role in their respective fields. The characteristics and differences of Chinese and western corporate publicity texts require translators to appropriately transform the text structure into the target language structure when translating the Chinese corporate publicity texts. In this way, the translations can have the characteristics of western corporate publicity texts, which are in line with western readers’ reading habit.(Lin Qingyang&Shi Chunrang,2011)

===IV. C-E Translation Methods in the Guidance of Functional Equivalence Theory===
Combining the theory of functional equivalence, the classification of textual functions, and the theory of translation function, the author believes that foreign translation should follow the principle of functional equivalence and functional translation. Translators should adopt interpretive translation, omission and re-creation methods, and use the strategy of domestication and foreignization .(Ning Hailin&Xu Jianzhong,2008)

====4.1 Explanatory Translation====
Cultural omission is the biggest obstacle of readers in a cross-cultural environment. If the translator ignores the cultural omission or avoids the translation, it will result in the omission and absence of the important information of the original text, which will affect the understanding of the target reader. The translator must create the fullest contextual effect for the target readers and narrow the cultural information, such as:
“863计划” “The Match 1986” “Program to stimulate the development of high technologies”
“三讲” “the Three Stresses-the stresses of studying ,raising political awareness and ensuring honesty and integrity”

====4.2 Omission in Translation====
Translators who translate foreign propaganda must cut down some low-value information, try to reduce the reading and thinking burden of the target readers and convey the meaning of the original text. For example:
“昆明物华天宝,人杰地灵,曾孕育和涌现出郑和,兰茂,徐霞客,聂耳等许多风流人物,留下了许多历史文物。”
“As a place of excellent products and outstanding people, Kunming has numerous historical relics with time passing by.”

====4.3 Re-creation Translation====
Re-creation translation is not simply a “check-in seat”. It must be multi-level and multi-angled. It must be “designed and meticulously constructed”. It must first adjust, sort, summarize, refine, adjust and then carry on the interpretation. Such as:
“把国家电网公司建设成为“电网坚强、资产优良、服务优质、业绩优秀”的现代公司。”
“To build a modernized power grid company with a strong grid, excellent assets, service and performance. ”
“我厂轴承产品多次荣获国家金奖、国家质量金奖杯,并获重大科研成果奖。”
These products are finely machined and highly meet the specifications of relevant standards. Choosing them , you are choosing the best,

====4.4 Domestication and Foreignization====
In the translation of the corporate publicity texts, in order to make the target readers better understand, it is recommended to adopt the domestication strategy, with the target language culture and readers as the center, and use the easy-to-accept expression method of the target language to make the translation easy to understand. Such as “金鸡奖” translated as “JinJi Award”或 “the Golden Rooster Award”, The effect is not good, but it is naturalized as “China’s Oscar”. The effect is obviously improved. For some languages with Chinese characteristics, the alienation strategy can better preserve its exotic atmosphere, which can let the Chinese culture affects the world. 10 domestication and 10 alienation complement each other, such as: “鸳鸯”, “lovebird” , “龙舟”, “dragon boat” , “公积金”, “public accumulation fund” , “梁祝”, “China’s Romeo and Juliet” , “七彩云南”, “7-Colored Yunnan”, “汉文化”, “the Han Culture”, “中原”, “Zhongyuan”, “the central plains” , and “鱼米之乡”, “a land of rice and fish or a land of milk and honey”等.
Foreign translation, aiming to introduce China objectively and truthfully to foreign readers, is a strategic issue. All sectors of society should give more attention and support to quality control, academic control, administrative control, media monitoring, and work together to improve the quality of translation.
Foreign translators must have a deep understanding of the corporate publicity texts translation work and have a highly responsible attitude. Translators should take the word seriously and accurately understand the meaning. Translators should pay attention to the cultivation of language skills, expand the knowledge, enhance cross-cultural communication awareness, be familiar with Chinese and English, and strive to become an expert of Chinese and English language and culture. The translation of the corporate publicity texts is “to let other countries and people in the world understand China”, and its translators should uphold cultural conscious and cultural self-confidence and actively deal with the specific words of the original text.
In short, the translation of the corporate publicity texts is not a corresponding copy of the machine, but the use of the linguistic advantage of the translation under the guidance of functional equivalence. To achieve effective cross-cultural communication, foreign translations must have sufficient audience awareness and strive to achieve cultural self-awareness and demonstrate cultural self-confidence.(Ning Hailin&Xu Jianzhong,2008)

===V. Conclusion===
To sum up, corporate publicity texts put forward more stringent requirements for the accuracy of the translation. As a translator, one should constantly accumulate professional knowledge and improve professional literacy, which should be combined with specific context. Also, one should be good at making use of grammatical rules and strengthening cultural cultivation to enhance the ability to transform different cultural connotations and enrich the experience of improving the accuracy of translation of corporate publicity texts from practice, in order to promote the smooth development of international communication in the world.

===References===
*Nida, E. A. Towards a Science of Translating[M]. Leiden: E.J.Brill, 1964.
*Nida, E. A. Language, Culture, and Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 1993.
*Nida, E. A. & Charles R. Taber. The Theory and Practice of Translation[M]. Leiden: E. J.Brill, 1969.
*李权东.Li Quandong 中文企业简介英译研究[D].[Research on English Translation of Chinese Corporate Profiles] [D]. 上海外国语大学,2013. [Shanghai International Studies University, 2013.]
*林庆扬,石春让.Lin Qingyang,Shi Chunjan. 基于语料库的企业简介文体分析及英译启示[J]. [A Corpus-based Analysis of Corporate Profile Style and English Translation Insights][J]. 长春师范学院学报,2011,(1):107-111.[Journal of Changchun Normal University,2011,(1):107-111.]
*宁海霖,许建忠.Ning, Hailin, Xu, Jianzhong. 知“异”方可“异”——谈企业简介的汉译英[J].[The Chinese Translation of Enterprise Profiles into English] 中国科技翻译,2008,(4):21-23.[China Science and Technology Translation, 2008,(4):21-23.]
*王青. Wang Qing 论外宣资料的编译 [J]. [On the Compilation of Foreign Propaganda Materials] [J]. 淮海工学院学报:社会科学报,2010,(4):86-88. [Journal of Huaihai University of Technology: Journal of Social Sciences, 2010,(4):86-88.]

--[[User:Peng Ruihong|Peng Ruihong]] ([[User talk:Peng Ruihong|talk]]) 03:18, 8 December 2020 (UTC)

==A study of Functional Equivalence in Translating the Prose——A Case Study on Cong Cong 汤伊然 Tang Yiran==

===Abstract===

Zhu Ziqing's masterpiece ''Cong Cong'' is highly popular in the translation community, and several English translations have been published. However, the study on English versions of ''Cong Cong'' started late in China and focuses on a few domestic translators. While researches on translations by foreign translators based on functional equivalence are rather limited and need further in-depth explorations. Therefore, this paper analyzed the translations of Ge Haowen (Howard Goldblatt), the foremost translator of modern and contemporary Chinese literature, and the young Chinese translator Peter, Jingcheng Xu from the perspective of Eugene Nida's functional equivalence in meaning and style, so as to discuss the guiding significance of this theory to prose translation.

===Key words===
''Cong Cong''; Translation comparison; Functional equivalence; Ge Haowan; Peter Jingcheng Xu

===题目===
基于功能对等视角下的散文翻译——以《匆匆》为例

===摘要===
朱自清的代表作《匆匆》在翻译界备受青睐，目前有多个英译本刊行。但国内对其英译本的研究起步较晚，且重点关注译者国内少数译者，对国外译者译文研究严重不足；同时基于功能对等视角下的研究较少，有待进一步深入研究。因此，本文选取素有"中国文学首席翻译家"之称的葛浩文和翻译后起之秀许景城的译文，基于尤金·奈达的功能对等视角，从意义和风格两个层面进行分析，探讨该理论对散文类文学文本翻译的指导意义。

===关键词===
《匆匆》；译文对比；功能对等；葛浩文；许景城

===I. Introduction===

This paper probes into the applicability of Nida's functional equivalence theory in prose translation via comparing two English versions of ''Cong Cong'' translated by a foreign and domestic translator respectively. The whole paper centers on two main aspects of Nida's functional equivalence theory: meaning equivalence and stylistic equivalence.
The paper consists of five chapters. Chapter One gives a brief outline of this paper. Chapter Two serves as the theoretical framework in which two main aspects of functional equivalence theory are elaborated in detail. Chapter Three has a glimpse of the studies on the English translations of "Cong Cong" from the perspective of functional equivalence theory both at home and abroad. Chapter Four firstly provides an in-depth appreciation of ''Cong Cong'' by paragraphs and then an introduction of the two translators Ge Haowen (Howard Goldblatt) and Peter Jingcheng Xu. Chapter Five offers a detailed case analysis of the two translations from the perspective of meaning and stylistic equivalence, trying to confirm the guiding significance of Nida's theory in prose translation. And the last Chapter is an overall summary of the whole paper.

===II. Theoretical Framework===

====2.1 The Development of Nida's Functional Equivalence Theory====
In 1959, in the article "Principles of Translation as Exemplified by Bible Translating", Nida characterized his new concept of translation: "Translating consists in reproducing in the receptor language the closest natural equivalent of the source message, first in terms of meaning and second in terms of style." It was in this article that Nida first mentioned the idea of dynamic equivalence. Later in 1964, in his "Towards a Science of Translating", Nida put forward the principle of dynamic equivalence in explicit terms. (Nida, 2001)

In 1969, Nida worked with Charles R. Taber on The Theory and Practice of Translation, in which he developed the contents of Towards a Science of Translation. Nida further clarified the definition of dynamic equivalence and shifted the focus of translation from the message itself to the response of the receptor, which created an epoch-making brand-new perspective of studying translation. In 1986, Nida replaced the term "dynamic equivalence" with "functional equivalence" in his From One Language to Another so as to avoid misunderstandings of the word "dynamic". But the essence of the theory is the same. (Nida & Taber, C.R. 2004)

In the 1990s, Nida improved his Functional Equivalence. In his revised theory, there are two levels of equivalence, minimal equivalence and maximal equivalence. Minimal equivalence means that the readers in the target language text should be able to understand content to the degree that they can imagine how the source language text readers must have understood the content, while maximal equivalence is defined that audiences in the target language should be able to understand the content in basically the same style as the source language audience did (Nida, 1993).

====2.2 Key Aspects of Functional Equivalence Theory====

=====2.2.1 Meaning Equivalence=====
Nida states that functional equivalence should be stated primarily in terms of a comparison of the degree to which the original receptors understand and appreciate the text and the target receptors do. From Nida's point of view, translation is aimed at the target language readers. That is to say, the readers of the target language should have the same reaction as those of the source language. Because of linguistic and cultural differences in literary translation, a translator should not only pursue structural equivalence, but also value the reproduction of meaning, which is in line with the theory of functional equivalence. (Hong Chen, Kaimeng Zhao, 2016)

=====2.2.2 Stylistic Equivalence=====
In light of his definition of translation, Nida points out that though style is secondary to content, it is nevertheless important. Therefore, Nida makes exceptions of rules for some literary translations, poetry, for example. From Nida's point of view, the style itself is indeed a part of the message, especially in literary translation, which cannot be totally separated from content. Stylistic equivalence is also an important way to achieve functional equivalence. (Hong Chen, Kaimeng Zhao, 2016)

===III. Research on the English Translation of ''Cong Cong'' from the Perspective of Functional Equivalence Theory===
The earliest study on English versions of "Cong Cong" began in 2003 and draw many scholar's attention since then. There are 29 papers related on China Knowledge Net, with translations by Zhu Chunshen and Zhang Peiji as the core. Moreover, major breakthroughs are made in the research perspectives that are being more diverse and refined. However, there are very few papers from each perspective. For example, only three papers were searched in the full-text database of China Knowledge Net using "匆匆" and "功能对等" as the subject, keywords, title or abstract. (Zhai Zihui, Liu Lingling, 2015).

In terms of the contents, these three papers mainly focused on the comparative analysis of different English translations of "Cong Cong" in vocabulary, syntax, and chapters. (Zhai Zihui, Liu Lingling, 2015).

Concerning the research perspectives, Yang Fan analyzed the English translation of ''Rush'' by Zhang Peiji based on the functional equivalence theory and proved that this theory is a helper to the discovery of a better literary translation technique (Yang Fan, 2017，189).

Cen Junhao entered on the flexibility and rationality of Nida's ''Dynamic Equivalence'' theory via analyzing three methods—corresponding, paralleling, and substitution of transforming words and sentences, as well as their application in "Rush" translated by Zhu Chunshen's, from Chinese to English (Cen Junhao, 2015，104).

Zhai Zihui and Liu Lingling compared the similarities and differences in the rhetoric of ''Cong Cong'' and its translation by Zhu Chunshen, such as parallelism, rhetorical questions, similes, and personification, based on the theory of functional equivalence, and confirm that Zhu's translation is faithful to the original text and reproduces its rhetorical features (Zhai Zihui, Liu Lingling, 2015，37).

Here is the summary: First, the studies on ''Cong Cong'' in English were mainly conducted on Zhang Peiji's translation, followed by Zhu Chunshen's and Zhang Mengjing's, only one on that of foreign translators. Second, among the existent researches from the perspective of Eugene Nida's functional equivalence theory, analysis confines to a single English version either by Zhu Chunshen or Zhang Peiji, and foreign translators are excluded. (Yi Hongbo, Xu Shanshan, 2020，70)

Given this, this paper will take the English translations of Ge Haowen (Howard Goldblatt) and Peter Jingcheng Xu, and do a comparison based on meaning and stylistic equivalence, trying to prove the guiding importance of functional equivalence in prose translation. (Yi Hongbo, Xu Shanshan, 2020，70)

===IV. Appreciation of ''Cong Cong'' and Introduction of the Translators===

====4.1 Zhu Ziqing and his prose ''Cong Cong''====
Zhu Ziqing, a well-renowned master in prose-writing, made a very important contribution to modern Chinese literature. His works were designed to reflect his inner feelings about the objective world, and were characterized by simplicity, naturalness, meticulousness, freshness in language, and sincerity in emotion. Zhu advocated the "conversational style" of writing, attempting to make the literary works colloquial while attaching great importance to the beauty of language and sound. (Zhang Jing, 2006，60)

''Cong Cong'' was written in 1922, during the ebbing of the May Fourth Movement. It was a time of silence and turmoil, of disappointment and hope. This article shows the despondency and bewilderment of ambitious young people who were disappointed with reality. Zhu Ziqing, in his lamentation of the rapid passage of time, expressed his thinking of cherishing time and making progress. At this time, Zhu was gradually shifting from poetry to prose, so "Cong Cong" combines the characteristics of both of them, with rich emotion, imagery and philosophy. (Zhang Jing, 2006)

At the beginning of "Cong Cong", a set of neatly worded sentences of consistent length and contrast depicts a scene of changing natural landscape, followed by a set of interrogative sentences of varying length and colloquial expressions. While lamenting the passage of time, the author shows his helplessness. (Yi Hongbo, Xu Shanshan, 2020，70)

In the second paragraph, through metaphors, personification, and other rhetorical devices, the author describes the disappearance of more than eight thousand days without "声" or "影" so that he can't help "禁头涔涔而泪潸潸," displaying his frustration and anxiety with the traceless, fleeting time. (Yi Hongbo, Xu Shanshan, 2020，70)

In the third paragraph, via a series of daily life scenes, the author uses repetition and anthropomorphism to describe how the days pass when "洗手", "吃饭"，"默默". This deepens his anxiety about the loss of time. The fourth paragraph climaxes the author's worries about the vanishing days through six questions, thus leading to the question of life with indignation and discontent: "为什么要白白走一遭啊？".(Yi Hongbo, Xu Shanshan, 2020，70)

The fifth paragraph restates the first question of the text: "我们的日子为什么一去不复返呢?" which reiterates the theme and implies that time is irreversible and that it is important to cherish it. The text has a variety of sentence patterns scattered in an orderly fashion, both long and short, regular and variant, making the whole structure of the text evolve in a well-organized manner, with a rising and falling tone. (Yi Hongbo, Xu Shanshan, 2020，70)

====4.2 Introduction of the Two Translators：Ge Haowen(Howard Goldblatt) and Peter Jingcheng Xu ====
As one of America's most prolific and influential translators of any language, Howard Goldblatt, whose Chinese name is Ge Haowen, has introduced generations of English readers to a wide spectrum of contemporary Chinese-language literature and brought translated Chinese literature from the confines of academia into the mainstream. He is the only official English-language translator of novelist Mo Yan, who won the Nobel Prize in literature.(''Howard Goldblatt Collection'', 2019).

With nearly 50 translations of novels, memoirs, and a major anthology of poetry, he is also hailed as the foremost translator of modern and contemporary Chinese literature in the West. (''Howard Goldblatt Collection'', 2019).

PeterJingcheng Xu is a Chinese poet and translator. He has translated into Chinese context many contemporary British poets, such as ''Gillian Clarke'', ''Jason Walford Davies'', ''Ian Gregson'', ''Robert Minhinnick'' and ''Emily Critchley'', and into English a wide spectrum of Chinese literary texts (both ancient and contemporary). His translation works and reviews are published in some key journals, such as Foreign Literature and Art, The World of English, and Journal of World Chinese Studies. (Poetry Hall, 2019)

One is the most prestigious foreign translator of Chinese literature, and the other is a young Chinese translator with a good English education, how would the two present different tactics to the translation of ''Cong Cong''?

===V. Case Analysis===

====5.1 Functional Equivalence in Meaning====
Example one：但是，'''聪明的，你'''告诉我，我们的日子为什么一去不复返呢？

Ge：'''You who are wiser than I''', tell me, then: why is it that the days, once gone, never again return?

Xu：Now, '''you my sage''' would you please tell me, why should our days roll by, never to return?

Analysis:

In example one, the author put forward the question—“我们的日子为什么一去不复返呢?”. Obviously, here, it is not a philosophical question calling for the answers like Marx’s time and space view, but just a lamentation of the passing time.

Xu translated “聪明的，你” into “You my sage”, which refers to a very wise person. It showcases humility, also a sense of detachment. Maybe even the sage has no idea since the question remained unsolved [[till]] at the end of the source text. In this way, it reflects the smallness of human beings in front of immortal time. Ge used a comparison, “you who are wiser than I”, creating a sense of intimacy. The two versions reproduced the original meaning while having their own distinctive highlights.

Example two：我掩着面叹息。但是'''新来的日子的影儿'''又开始在叹息里闪过了。

Ge：But '''the shadow of the new day''' begins darting by, even in the midst of my sighing.

Xu：Burying my face in my hands, I heave a sigh, and '''the new day''' begins thrilling through it.

Analysis:

In example two, Xu adopted omission and translated “新来的日子的影儿” in a straight-forward manner, while Ge applied literal translation and preserved “shadow”. Time in nature is colorless and invisible, but light and shadow can project its trajectory. Hence, it is the “shadow” that fully manifests how fast the time goes by, uncovering stronger disappointment of the author. Ge’s version achieved meaning equivalence very well.

Example three：'''过去的日子'''如轻烟，被微风吹散了，如薄雾，被初阳'''蒸融'''了；

Ge：The days that are gone are like smoke that has been dissipated by a breeze, like thin mists that have been burned off under the onslaught of the morning sun.

Xu：The bygone days like wisps of smoke, have been blown away by breezes and like clusters of thin mist, have been evaporated by the rising sun.

Analysis:

In example three, the two metaphors not only paint a beautiful picture of the rainy south of the Yangtze River but also make us feel that time passes quickly and without a trace.
“过去的日子” was translated by Xu as “The bygone days” and Ge, “The days that are gone”. From the perspective of accuracy, Ge’s version is more inclusive because it covers all moments in the past while “bygone” means happening or existing a long time ago.

Another distinction falls on the translation of “蒸融”. Ge used “burn off” and Xu “evaporate”, both of which connote “vanish” and thus depict the fleeting time vividly. Besides, Ge applied addition with “the onslaught of the morning sun”. However, “初阳” indicates that the sunlight is generally not intensive, so the word “onslaught” is not suitable here. In conclusion, Xu’s translation is more meaning-equivalent.

Example four：'''燕子去了，有再来的时候；杨柳枯了，有再青的时候；桃花谢了，有再开的时候。'''

Ge：'''The swallows may go, but they will return another day; the willows may whither, but they will turn green again; the peach blossoms may fade and fall, but they will bloom again.'''

Xu：'''Gone are swallows, but they may come back again; withered are willows, but they may turn green again; fading away are peach blossoms, but they may flower again.'''

Analysis:

In example four, both Xu and Ge chose the plural form of the noun for “燕子”, “杨柳” and “桃花”, with the exception that the latter is preceded by a definite article. The original wording of “Cong Cong” is highly colloquial, so here “燕子”, “杨柳” and “桃花” should refer to [[specific]] things we see in the real world, [[rather than]] imagery with profound connotation. Thus, “the swallows” “the willows” “the peach blossoms”, in which definite articles were added, are more accurate.

In respect of the tense, Ge used “may do” while Xu “are” in the first simple sentence. The general tense better indicates that “燕子去了” “杨柳枯了” “桃花谢了” are natural phenomena. Another difference lies in the following "but" clause. Ge picked the future sense "they will" while Xu kept "they may". The former "will", to some extent, further strengthen the cycle of nature. Overall, meaning equivalence is better accomplished by Ge's version.

Example five：'''默默时，便从凝然的双眼前过去。'''

Ge：'''When I am standing still and quiet, my eyes carefully follow its progress past me.'''

Xu：'''When I am in contemplation, my gazing eyes feel the day passing by.'''

Analysis:

In example five, firstly the two translators chose a different expression for “默默”. Compared with Xu’s “in contemplation”, Ge’s “standing still and quiet” is more vivid and touching, creating a picture that attracts the readers’ empathy. Secondly, apart from taking “my eyes” as the subject, one translated “凝然” into an adjective “gazing”, the other an adverb “carefully”. In this case, Ge’s “carefully”, together with the verb “follow” reproduced the scene in the source text more specifically and convincingly.

Example six：'''在逃去如飞的日子里，在千门万户的世界里的我能做些什么呢？只有徘徊罢了，只有匆匆罢了；'''

Ge：'''During these fleeting days what can I, only one among so many, accomplish? Nothing more than to pace irresolutely, nothing more than to hurry along.
'''

Xu：'''Amid the fleeting days, what could I do in the world of hustle and bustle, but roaming and sighing the flight of time?'''

Analysis:

In example six, for “千门万户的世界”，Xu’s “the world of hustle and bustle” not only contain Ge’s “so many” people, but also the fast-pace of the world. Besides, their treatment of “徘徊” and “匆匆" saw a big difference. Ge used "pace irresolutely" and "hurry along" while Xu "roaming and sighing the flight of time". Obviously, Ge adopted the literal translation and Xu, free translation.

Here, given the context, "徘徊” “匆匆” is no way just point to the exact action. To sum up, Xu’s version is more consistent with the meaning of the original.

====5.2 Functional Equivalence in Style====
Example one：'''《匆匆》'''

Ge：'''Haste'''

Xu：'''The Fight of Time'''

Analysis:

In example one, “匆匆” in the source text varies in part of speech. For example, “匆匆” in “去来的中间，又怎样地匆匆呢？” “我觉察他去的匆匆了" is an adverb, in "只有徘徊罢了，只有匆匆罢了” is a noun. Here both Ge and Xu translated it into a noun, which conforms to the title-style. Ge’s “Haste”, compared with Xu’s “The Flight of Time”, is more concise and consistent in form.

Moreover, “Haste” pronounces with only one syllable and ends in a combination of fricative and blast, which sounds like a sigh and is more in line with the emotional tone of the source text. Therefore, Ge’s version reproduces the original style in a better way.

Example two：我不禁'''头涔涔而泪潸潸'''了。

Ge：Uncontrollably, my '''sweat and tears stream down'''.

Xu：Aware of this, I feel '''sweats exuding from my forehead, and tears brimming in my eyes'''.

Analysis:

In example two, Xu translated it into two simple sentences, with diversity in the use of words such as “exude” “brim”. Nevertheless, Ge’s “stream down” is more precise, and condensed as same as the style of the original.

Example three：'''你聪明的，告诉我，我们的日子为什么一去不复返呢？'''

Ge：'''You who are wiser than I, please tell me why it is that once gone, our days never return.'''

Xu：'''You my sage, please tell me, why should our days roll by, never to return?
'''
Analysis:

In example three, here the sentence is the last paragraph, and repetition is applied. From the two versions, we can tell that both Xu and Ge maintained this rhetorical, wording, and tone. One thing worth mentioning is that Ge emphasized “the days” for the first time and the second “once gone”. Besides, he transformed this question into a definite sentence.

In an overview, the first “你聪明的，告诉我，我们的日子为什么一去不复返呢？” provokes the reader to think. After elaboration, the question appears again at the end of the text, which is a finishing touch but implies a certainty: our days are gone. Ge’s translation reproduces the repetitive rhetoric of the original text, and more skillfully reflects the different connotations in line with the sequence of the two questions by emphasizing different words.

The treatment of the last sentence into a definite sentence is even more exquisite, serving both as the answer and conclusion for the whole text: the past cannot be repeated, only time can be cherished.

Example four：'''燕子去了，有再来的时候；杨柳枯了，有再青的时候；桃花谢了，有再开的时候。'''

Ge：'''The swallows may go, but they will return another day; the willows may whither, but they will turn green again; the peach blossoms may fade and fall, but they will bloom again.'''

Xu：'''Gone are swallows, but they may come back again; withered are willows, but they may turn green again; fading away are peach blossoms, but they may flower again.'''

Analysis:

In example four, both Ge and Xu preserved the sentence structure of the source text. Differing from Ge’s version which strictly abided by the original wording, Xu adopted inversion. He underlined the verb of “去” “枯” “谢”, attempting to stress the changes brought by time: as spring goes by and autumn comes, flowers bloom and fall, but only time remains unchanged and keeps moving forward. Yet from the point of retaining the style and melody beauty, Ge’s version is more fluent and catchier.

Example five：'''是有人偷了他们罢：那是谁？又藏在何处呢？是他们自己逃走了罢：现在又到了哪里呢？ '''

Ge：'''Are they stolen by someone? Then, by whom? And where are they hidden? Or do they run away by themselves? Then, where are they now?'''

Xu：'''Are they stolen by someone? If so, who could it be, and where could they be hidden? If they run away by themselves, where are they now?'''

Analysis:

In example five, three questions and two declarative sentences combined. Xu copied this pattern in his translation while Ge turned the two declarative sentences implying guesses and doubts—“是有人偷了他们罢”, “是他们自己逃走了罢” into questions. By enhancing the questioning tone, Ge’s version effectively fulfills the purpose of guiding the readers along with the author to explore the answer, as well as the style equivalence in translation.

Example six：早上我起来的时候，小屋里射进两三方斜斜的太阳。'''太阳他有脚啊'''，轻轻悄悄地挪移了；我也茫茫然跟着旋转。

Ge：In the morning when I get up, there are two or three rays of sunlight slanting into my small room. '''The sun, does it have feet?''' Stealthily it moves along, as I too, unknowingly, follow its progress.

Xu：When I get up in the morning, the sunshine the slanting sun sheds beams into my room, edging away gently and quietly, '''as if he is footed.''' Without awareness, I feel myself already echoing his revolution.

Analysis:

In example six, personification is used in “太阳他有脚啊”, which illustrates that time flies like a shuttle. Xu used the adjective "footed" and related it as a clause led by “as if”. Ge, in another way, translated it into a question—“The sun, does it have feet?”. He put “The sun” at the beginning of the sentence and used the pronoun “it” to emphasize the temporal symbolism of the sun. Ge’s version, with a stronger questioning tone, reinforced the author's helplessness about the passage of time. Does the sun have feet? How else could time pass so quickly?

Example seven：'''过去的日子如轻烟，被微风吹散了，如薄雾，被初阳蒸融了；'''

Ge：'''The days that are gone are like smoke that has been dissipated by a breeze, like thin mists that have been burned off under the onslaught of the morning sun.'''

Xu：'''The bygone days like wisps of smoke, have been blown away by breezes and like clusters of thin mist, have been evaporated by the rising sun.'''

Analysis:

In example seven, Ge and Xu both used the preposition "like" and the perfect tense "have/has been". Given the sentence pattern, the two translators paused at a different beat. Xu cut it as the same as the source text, and flows more smoothly, structured in neat style with "wisps" and "clusters", "blow away" and "evaporate". To conclude, Xu observed the style equivalence.

Example eight：'''于是——洗手的时候，日子从水盆里过去；吃饭的时候，日子从饭碗里过去；'''

Ge：'''Then as I wash up, the day passes through my washbasin, and at breakfast through my rice bowl.'''

Xu：'''Thus, when I wash my hands, the sink washes away the day. When I have a meal, the bowl vanishes the day.'''

Analysis:

In example eight, although Xu’s translation is consistent with the original text in terms of syntax, and shows his innovation of not using “the day”, namely, “time” as the subject, which restored the scene and created a sense of being in it. The materialization of time, that is, the use of tangible things to replace the invisible time to show the dynamics of its passing. Compared with Ge’s translation, Xu's seems slightly abstruse, but it cannot efface its shining points.

===VI. Conclusion===
The motion of this paper derives from the gap of research on foreigner’s translations of ''Cong Cong'', especially from the perspective of Nida’s functional equivalence theory. Moreover, this paves the way for further analysis of this theory’s significance and applicability in prose translation. In this process, based on translations of Ge Haowen and Peter Jingcheng Xu, cases are listed and exemplified to discuss how does Nida’s functional equivalence in meaning and style be achieved in Cong Cong, a typical literary work with distinctive colloquial and sound style.

In general, both Ge and Xu have their own strengths and characteristics. By comparison, Ge’s translation is better in light of the correspondence of the theory and features of prose translation. Ge better preserved the language style and emotional tone of the source text, reproduced the beauty of its meaning, and achieved a perfect combination of “translation” and “expressiveness”.

What’s more, Peter Jingcheng Xu, a promising young translator, also left a great impression with his translation. His succession of three exclamations—“Alas” “Nothing” “Nay, not even…” sends the readers into a shock both visually and mentally; His “the sink washes away the day” and “the bowl vanishes the day” open a new perspective for readers to taste the prose ''Cong Cong''.

To conclude, the functional equivalence initiated by Nida is of great and profound significance in prose translation which is worthy of being paid more attention to.

===VII. References===

* GOLDBLATT, H. Haste. In J.S.M LAU&H. GOLDBLATT (eds.) The Columbia Anthology of Modern Chinese Literature[C]. New York: The Columbia University Press, 1955.

* Ge Haowen (2011) ‘A Mi Manera: Howard Goldblatt at home A self-interview’, Chinese Literature Today, 2(1): 97-104.

* Hongping Chen, Kaimeng Zhao. On the Functional Equivalence in Literary Translation[C]. Information Engineering Research Institute, USA. Proceedings of 2016 3rd International Conference on Psychology, Management and Social Science (PMSS 2016). Information Engineering Research Institute, USA:智能信息技术应用学会, 2016: 139-143.

* ''Howard Goldblatt Collection'', Chinese Literature Translation Archive, University of Oklahoma (USA).

* Nida, Eugene A. ''Language and Culture: Contexts in Translating''[M]. Shanghai: Shanghai Foreign Language Education Press, 2001.

* Nida, Eugene A. & Taber, C. R. ''The Theory and Practice of Translation''[M]. Shanghai: Shanghai Foreign Language Education Press, 2004.

* Tan Zaixi. ''On Nida’s Translation Theories''[M]. Beijing: China Translation & Publishing Corporation, 1999.

* Cao Dan蔡丹, Chen Wenan陈文安．(2014). 从音律美的角度分析叠词的英译——以《匆匆》的两个英译本为例 [Analyzing the English Translation of Superimposed Words From the Perspective of Phonetic Beauty—Comparison of two English Versions of “Cong Cong”]．现代语文（语言研究版） Modern Languages (Language Research Edition) (9): 159-160．

* Cen Junhao岑俊豪. (2015). 浅谈尤金·奈达的“功能对等翻译论”在译文《匆匆》中的应用 [An Analysis on the Application of Eugene Nida’s “Dynamic Equivalence” Theory in Translation Rush] Overseas English 海外英语 (10):104-106.

* Guo Jianzhong郭建中. (1999). 当代美国翻译理论 [Contemporary American Translation Theory]. Wuhan: Hubei Educational Press 武汉: 湖北教育出版社,

* Li Xianyong李现勇, Pang Qiang逄强. (2012). 秉原文之形，传原文之神——《匆匆》朱纯深译本审美赏析 [Representing the Spirit of the Original Text Based on Retaining its Form—the Aesthetic Appreciation of Zhu Chunshen’s Translation of “Cong Cong”]. Youthful Years 青春岁月 (08): 92.

* Min Xiyong闵西鸿．(2013). 《匆匆》两译本修辞翻译风格对比研究 [Rhetorical Style Reproduction of Cong Cong in its Two English Versions]． Journal of Mudanjiang Normal University (Philosophy and Social Science Edition) 牡丹江师范学院学报（哲学社会科学版） (4): 113-115.

* Yi Hongbo易红波, Xu Shanshan许姗姗. (2020). 修辞视角下《匆匆》英译赏析——以朱纯深与葛浩文译文为例. [Rhetorical Analysis of Cong Cong—Based on English Translation by Zhu Chunshen and Goldblatt]. Journal of Sichuan Minzu College四川民族学院学报 29(04): 69-73.

* Eugene A. Nida尤金·A·奈达. (2004). 翻译科学探索 [Toward a Science of Translating]. Shanghai Foreign Language Press 上海外语出版社.

* Yang Fan杨帆 (2017). 从功能对等理论分析朱自清《匆匆》英译 [An analysis of English translation of Zhu Ziqing’s “Hasty” from the perspective of functional equivalence theory] The Journal of Shandong Agriculture and Engineering University 山东农业工程学院学报 34(04): 189-190.

* Ye Naifang叶乃芳. (2008). 朱自清名篇散文的诗意 [The Poetic Beauty of Zhu Ziqing’s Proses]. Language Teaching and Research 语文教学与研究 (08): 103.

* Zhang Jing张静. (2006). 试论朱自清前期散文的抒情特色 [The Lyrical Characteristics of Zhu Ziqing’s Early Proses]. Modern Languages (Literature Research Edition) 现代语文(文学研究版) (04):60.

* Zhai Zihui翟子惠 Liu Linging刘凌玲 (2015). 《匆匆》英译本中修辞风格的再现—基于功能对等理论的视角 [On the Representation of Rhetoric Style in the English Version of Rush—Based on the Perspective of Functional Equivalence Theory]. Journal of Qinzhou University 钦州学院学报 30(12): 37-40.

==Semantic Translation and Communicative Translation 阳慧 Yang Hui 202070080646,英语口译==
Yang Hui 阳慧 202070080646

=== '''Abstract''' ===

In the early 80 's of the 20th century, Peter Newmark, a famous translation theorist, put forward a profound theory of semantic translation and communicative translation. It is considered that there are both differences and links between the two. Under the guidance of semantic translation and communicative translation, the translator uses corresponding translation strategies according to the type of source text and the characteristics of target language readers. From the perspective of semantic translation and communicative translation, this paper discusses the translation strategies under the
guidance of this theory to demonstrate the application of Newmark's translation theory in translation practice.

==='''Key words'''===

semantic translation; communicative translation; application

==='''题目'''===
语义翻译与交际翻译

==='''摘要'''===
20世纪80年代初期，著名翻译理论学家彼得·纽马克提出了影响深远的语义翻译和交际翻译理论。认为这两者之间既存在差异又存在联系。在语义翻译和交际翻译的指导下，译者根据源文本的类型和目的语读者的特点，使用对应的翻译策略。本文将从语义翻译和交际翻译视域出发，通过具体翻译案例的展示，探讨这一理论指导下的翻译策略论证纽马克翻译理论在翻译实践中的应用。

==='''关键字'''===
语义翻译；交际翻译；应用

==='''1.Introduction'''===
At present, when we discuss the western schools of modern translation theory, we always refer to Eugene a . Nida, a prominent representative in his field of research. Nida's translation theories, such as those on " dynamic equivalence ", are particularly popular among domestic translators. By contrast, peter Newmark, another prominent translation theorist, has little influence. In fact, Newmark's translation theory in the Western modern translation theory schools can also be called unique. In this paper, the author divides translation into two methods of " communicative translation and semantic translation " . From the two aspects of language form and content, the author discusses the translation methods of achieving different " equivalence " and provides new ideas and approaches for translation practice. In this paper, the author divides translation into two methods of " communicative translation and semantic translation " (Zhang Youyi 2007,20).

=== '''2.Development of Semantic translation and Communicative Translation''' ===
Semantic translation and communicative translation are important translation theories put forward by British translation theorist Peter Newmark. On the basis of summing up the previous translation theories and his own translation experience, he put forward these two important translation concepts. In the development of translation theory, it has made outstanding contributions. The essential difference between them is that semantic translation emphasizes retaining the style of the original text, while communicative translation focuses on communicative function, which makes it easy for the readers of the target language to understand(Tang Jie 2016,19). literal translation and free translation are inextricable topics when translation is discussed in the field of translation. It is under this kind of
thinking that the target text rarely considers the factors such as reader reflection, the category of the text and the purpose of translation (Ye Zinan 2001, 17).

At present, when we discuss the Western modern translation theories, we frequently refer to Eugene Nida, who is the most prominent representative in this research field. Nida's translation theories, such as those on "dynamic equivalence", are particularly popular among scholars of translation studies in China. By contrast, Peter Newmark, another prominent translation theorist, has relatively little influence. In fact, Newmark's translation theory within the Western modern translation theory schools can also be called unique(Xie Tianzhen 2008, 35).

The two strategies of "communicative" translation and "semantic" translation. From the two aspects of language, form and content, the author discusses the translation methods of achieving different "equivalences" and provides new ideas and approaches for translation practice. Nida once remarked on the theory of Newmark: "Semantic translation and communicative translation are important translation strategies put forward by British translation theorist Peter Newmark. On the basis of summing up the previous translation theories and his own translation experience, he put forward these two important translation concepts. Within the development of translation theories, they are an important part"(Tang Jie 2016, 65).

The essential difference between them is that semantic translation emphasizes retaining the style of the original text, while communicative translation focuses on the communicative function, which makes it easy for the readers of the target language to understand literal translation and free translation are inextricable topics, when translation is discussed. If we follow this kind of thinking, we rarely consider factors such as reader reflection, the category of the text and the purpose of translation in regards to the target text. (Ye Zinan 2001, 17)

==='''3.Comparison Between Semantic Translation and Communicative Translation'''===
Newmark regards language as a "tool for thinking and self-expression", which means that individual thinking differences determine the differences in style characteristics. In view of the extensive differences in texts, Newmark makes a detailed analysis of semantic translation and communicative translation in his book ''About Translation'' .
Liao Qiyi (2004) gives a more detailed explanation of semantic translation and communicative translation based on the summary given by Newmark. And according to Liao's explanation, it is summarized as follows(Newmark 2006, 123):

===='''3.1 Objectivity and Subjectivity'''====
First, semantic translation is objective, precise and subject to the culture of the source language and the original author. When translating the semantic meaning of the source text, it should be interpreted only when the connotation of the source text constitutes the biggest obstacle to understanding. In order to reproduce the thought process of the source text, semantic translation strives to keep the language features and unique semantic expressions of the source text, and gives full play to the expression function of the language. Communicative translation, on the other hand, is subjective, and the core lies in the transmission of information, making the reader think, feel and act, giving full play to the function of language to express information (informative)and producing effects (vocative), concentrating only on the response of the target language readers, making the source language yield to the target language and the culture of the target language. Therefore, when using communicative translation strategies, the translator has some freedom to modify the source text, but this does not mean that the translator cannot respect the source text(Tang Jie 2016, 60).

===='''3.2 Forms of Expression'''====
Second, there are differences between semantic translation and communicative translation in the form of expression. Semantic translation makes the form of the target text closer to that of the source text, and tries to retain the sound effect of the source text. Communicative translation focuses more on the response of the target language readers to easy reading, reorganizes syntax, utilizes more general words and collocations, and strives for a straightaway translation Semantic translation focuses on the transmission of textual meaning. Communicative translation, on the other hand, focuses on the transmission of textual context Semantic translation is still centered on the source language. Communicative translation, whereas, centers on the reader of the target language. mean that the translator cannot respect the source text(Tang Jie 2016, 61).

===='''3.3 Highlights on Contents '''====
Third, semantic translation and communicative translation have diverse highlights when the content and effect of information are contradictory. Semantic translation emphasizes content over effect, while communicative translation emphasizes effect over content(Tang Jie 2016, 61).this part is too short that to make readers understood.--[[User:Zhixing ma|Zhixing ma]] ([[User talk:Zhixing ma|talk]]) 01:51, 21 December 2020 (UTC)

===='''3.4 Language Style'''====
Fourth, compared with communicative translation, semantic translation is more technical, intricate, arcane even unintelligible. It does not lay emphasis on reproducing the intention, but focuses on reproducing the thinking process of the author of the source text. It tends to over translate, choosing more professional specific words than the source text to express the subtle differences of meaning. Communicative translation, on the other hand, is more unobstructed, simple, clear and direct, which is more in line with the language habits of the target language readers(Tang Jie 2016, 62).

===='''3.5 Length'''====
Fifth, the translation with semantic translation generally has no explanatory words to help readers comprehend, so the translation of communicative translation is usually longer than that of semantic translation. In addition, semantic translation takes smaller words, phrases or clauses as translation units, while communicative translation tends to take sentences and paragraphs as translation units(Tang Jie 2016, 62).

===='''3.6 Inferiority and Superiority '''====
Sixth, semantic translation is an art, which is more than one person's responsibility, there can be no inaccurate translation, and the translation is generally inferior to the original, but communicative translation is a skill, which can be undertaken by many people. The translated text is generally superior to the source text because of its emphasis on effect, concise and straightforward language, and appropriate polishing to make up for some missing meanings in semantic translation(Tang Jie 2016, 63).

Although there are many differences between semantic translation and communicative translation, they are closely related and cannot be separated completely. emphasis text only has a function alone, plays a single guiding role or only reflect a kind of method strategy, just for a variety of functions, methods, strategy , When semantic translation and communicative translation overlap in translation practice, no matter which strategy is adopted and guidance is reflected, the target text should subject to the basic grammatical structure and some fixed stylistic features of the target language while reflecting the ideological content of the source text(Liu Miqing 2008, 67).

==='''3.Relation Between Semantic and Communicative Translation'''===

Previously, Karl Buhler, a German linguist, proposes the model of "Language tools" to study Language in his book Theory of Language (1990. According to Buhler, there are four elements in )daily communication the speaker, the receiver, the symbol and the context, so in the process of language in communication, it should be at least three basic functions, that is, expressive function, informative function and vocative function; Then, the linguist R. Jakobson thinks that there should be six important factors in the process of intersection: that is, mode, context, receiver, sender, contact channel and message itself. On the basis of the theory of language function, Newmark divides the source text into three types: that is, expressive texts, informative texts and vocative texts(Ma Yujuan& Miao Ju 2009, 111).

According to Newmark, translation is the translation of the text, the study of translation cannot be separated from the text. And according to Newmark's point of view, the core of the expressive function of language lies in the thought of the speaker. The typical expressive texts mainly include: First, literary works such as poetry, novels, plays and ancient books; Second, authoritative works such as philosophical works, legal documents and political speeches; Third, autobiography, essays and literary works are included(Cheng Mei 1993, 62).

The core of the expressive text is the author-centered, and the author's status is sacred. When translating expressive texts, the translator should reproduce the features of the source language expression form in the target language to reflect a more complete aesthetic effect. Therefore, the translator should reproduce some figures of speech in the source language when translating this text. On the contrary, in some special expressive texts, the expressive function of the language, which requires the translator to be able to distinguish the emphasis when translating expressive texts, is higher than its aesthetic function(Che Yunfeng 2010, 57).

As for the informative function of language, Newmark believes that the core of the informative function of language hinges on the external situation context, the authenticity of topics and the objective world beyond the language. Therefore, the core of informative text lies in the objective authenticity of the information content. In the process of translating informative texts, the translator should present the authenticity and accuracy of the information content of the source text in the target language as completely as possible. Therefore, the translator should take the target language as the orientation and pay attention to the effectiveness and accuracy of communication(Newmark 2001, 62).

However, it should be noted that the success of the translation of informative texts largely depend on the linguistic features and stylistic features of the texts themselves. In addition, for example, in the translation of informative texts, the greater the cultural differences between the source culture and the target culture, the more difficult it is to achieve equivalence between the translated text and the source text(Newmark 2001, 63).

The third type of text proposed by Newmark is the vocative text. He believes that the vocative function of language lies in the reader or the language receiver. The so-called "vocative" is that the author appeals to the reader or the receiver to act, think or feel something based on the emotional level, specifically, the author makes some response according to the intention of the reader. Therefore, when translating vocative texts, the translator should be guided by the target language rules and culture, and reproduce the vocative effect that is relative to the original author and the vocative elements that are faithful to the original author(Newmark 2006, 68).

==='''4.Application of Semantic Translation and Communicative Translation'''===

These three text types cannot be completely separated. Very few texts are pure fragmentary expressive, informative and evocative texts, but usually three or two texts have both functions, but with some emphasis. The formation of text type theory opens up a new perspective for translators to do translation work. In this way, before translation, translators should carefully study the text content and linguistic style after selecting the translated text, and determine the appropriate perspective of text type according to Newmark's analysis of text type(Cheng Mei 1993, 65).

Given the above, the ultimate goal of text type classification is to provide the most appropriate translation method, strategy and guidance for translated works. In succession, Newmark proposes the effective translation strategies and he thinks that semantic translation and communicative translation are the most convenient and extensive applications. As mentioned above, semantic translation lay emphasis on the thinking process of the original author, while communicative translation pays more attention to how the language itself achieves proper effect(Newmark 2006,54 ).

Therefore, semantic translation is applicable to expressive texts, while communicative translation is applicable to the latter two types of texts. He puts forward: materials suitable for semantic translation include texts that are as important to the specific language as the content of the speaker or author, whether it is philosophy, religion, political science, technology or literature. Materials appropriate for communicative translation include: news, informative writing, non-personal communication, propaganda, announcements, standardized writings and popular fictions"(Newmark 2006, 98).

In a word, the English version of Jingui Yaolue (Synopsis of Prescriptions of the Golden Chamber) is a type of text with both expressive and informative. According to Newmark. The knowledge to readers. Based upon the connotation of semantics and communicative translation theory and their discrepancies, the translator gives a general overview of the roles they play in practical application( Newmark 2001, 63).

On the score of transforming the content of the original text and author 's intention well and truly, the translator retains the linguistic characteristics and unique expressions of theorists when illustrating their theoretical notions and insights. When the translator translated certain words with cultural background, era background, and historical background, such as academic vocabulary and proper nouns in diversified subject domains, the translated names cannot be obtained based on her own assumptions and judgments. Instead, the translator should confirm whether her translation is a generic term recognized within the academia(Zhang Peiji 1981, 52).

The author abides by this rule firmly ,ring the translation process. Besides, sometimes, if the objective things are described in chronological order, causal order, logical order, or in the same primary and secondary order, the two languages have basically the same way of writing, it can be translated by linear translation method according to the specific situation, maintaining the consistency of voice and tense. Semantic translation can better reflect the author 's thinking process and the expression of opinions so that the target readers can read it without obstacles. The communicative translation provides the translator with more freedom. In translation, the translator must consider the target reader 's feelings and strive to guard linear translation method according to the specific situation, maintaining the consistency of voice and tense. English and Chinese have different thinking modes, language habits and means of expression(Xie Tianzhen 2008, 32).

===='''4.1 Application of Semantic Translation'''====
When translating, it is sometimes the case that certain words and phrases should be added, so that the translation can achieve the same effect as the original text in terms of content, spirit and style (Cheng Mei, 1993,58). Additional translation is to add words that are not in the original text but actually have certain meanings. In a word, through additional translation, firstly, it can ensure the integrity of the grammatical structure of the target text, and secondly, it can make certain that the meaning of the text is explicit and consistent with Chinese expression habits(Zhang Youyi 2007, 81).
Example 1:

Source text: The mother inclines over the child and both verticality and horizontality cease to be operative.

Target text:母亲的情感向孩子倾斜，纵向思维与横向思维都不再奏效。

It mentioned the inter-subjectivity theory earlier before this sentence. the author inquired relevant materials and found that this theory is the discussion of emotional cognition. Therefore, the word "t !" should be added to complete the content that is not clearly explained but gives a hint, so as to facilitate readers' understanding(Zhang Youyi 2007,91).It mentioned the inter-subjectivity theory earlier before this sentence. the author inquired relevant materials and found that this theory is the discussion of emotional cognition.

Inter-subjectivity theory is concerned with the horizontal expansion and vertical extension of thinking. Horizontal thinking, as the name implies, refers to the person's thinking has its characteristics of lateral, broad development. People with this kind of thinking are good at drawing inferences from one example. Vertical thinking refers to the thinking form that is carried out in a sequential, predictable and stylized direction within a kind of structure. It is a clear and logical thinking mode that is consistent with the development direction of things and human cognition habits(Ma Yujuan& Miao Ju 2009, 24).

In Example 1, the author indicates that because parents love their children so much, they will easily lose their sense of reason when they encounter problems with their children. This is realistic and commonplace phenomenon. Verticality and horizontality denote "垂直性"和" 横向性 " respectively, they are both abstract words. English expressions are sometimes abstract, while Chinese express abstract contents in concrete images. Literal translation will cause confusion. In this case, appropriate word likes " 思维" should be added according to the context to make the meaning concrete(Che Yunfeng 2010, 74).As for Example 1, the author indicates that because parents love their children so much, they will easily lose their sense of reason when they encounter problems with their children. This is realistic and commonplace phenomenon. Verticality and horizontality denote "垂直性"和" 横向性 " respectively, they are both abstract words. English expressions are sometimes abstract, while Chinese express abstract contents in concrete images. Literal translation will cause confusion. In this case, appropriate word likes " 思维" should be added according to the context to make the meaning concrete(Che Yunfeng 2010, 74).

===='''4.2 Application of Communicative Translation'''====
The four-character structure is the crystallization of the wisdom of the Chinese nation. It has a compact and flexible structure, gives the essentials in compendious language, and is easy to read. It is a major component of Chinese expressions, a terse language material(Ma Yujuan& Miao Ju 2009, 51).
Example 1:
Source text: This dissemination, however, has also been a kind of domestication(perhaps inevitable), as anyone who lived through the heady days of the late 1970s and the 1980s of line-in-the-sand warring factions - Marxists versus post structuralists, feminists versus Marxists, psychoanalytic theorists versus all three.

Target text:然而，这种传播也是一- 种归化(或许是不可避免的)，就像任何经历过20世纪70年代末和80年代那些令人兴奋的，界限分明的交战派别一样一马克思主义者与后结构主义者、女权主义者与马克思主义者、精神分析理论家与以上三者，这些派别的对抗。

“Line-in-the-sand" has the definition of dividing the demarcation line. As can be seen from the context, what is said here is the fighting status of various theoretical factions. These factions resisted each other. If the translation is rendered directly, the translation will be too plain, and it will not manifest the intense and tangle some circumstances. Thereby, based on her accumulation of Chinese traditional civilization, the translator adopted a vivid four-character idiom to describe such a situation, displaying the linguistic characteristics and particular qualities of Chinese, and giving the article an affinity(Tang Jie 2016, 66).

==='''5.Conclusion'''===

As Newmark said, it is impossible to use a single theory to support any work, nor can it use a single technique, nor can semantic translation and communicative translation. The ultimate goal of semantic translation and communicative translation is different. The semantic translation is the original author's service, which follows the way of thinking and text genre characteristics are all original text ;The ultimate goal of communicative translation, unlike semantic translation, is to make the reader better understand the translation, let the reader think and feel(Newmark 2001, 35).

Therefore, the translator needs to translate the main content of the original text, pay more attention to the social value of the translation, and conform to the target language of speech. In the study of semantic translation strategies and communicative translation strategies, we should note that the distinction between semantic translation and communicative translation is relative, not absolute, and is often complementary and complementary. Liao Qiyi, a Chinese scholar, argues that there is a common ground between semantic translation and communicative translation, and that there is a strong connection between semantic translation and communicative translation(Liao Qiyi 2004, 37).

Secondly, both must faithfully reflect the main content of the original text ;Finally, these two translation strategies can be combined when the readers of the translation are consistent with the readers' interests and knowledge level of the original text, which means that the author and the reader of the translation are truly realized. German linguist Karl Buhler proposed that language has three functions: information function, expression function and infection function. On the basis of his theory, Newmark sums up three types of text. Informative text, expressive text and call active text. Informative text is an objective summary of events(Liao Qiyi 2004, 38).

Newmark's translation theory emphasizes semantic translation and communicative translation as a whole, because they are two different and complementary translation methods. Context, time and city are the necessary factors in the process of translation . What kind of translation strategies are adopted, and specific problems need to be analyzed((Newmark 2006, 46).
.

If semantic translation is adopted, the translator aims to follow the content and form of the original text, but in order to make the translation more popular and natural, avoid the language obscurity caused by the great differences between Chinese and English, sometimes it is necessary to combine the two methods, which combines the faithfulness of the author with the faithfulness of the reader, that is to promote the normal communication even in the translation of a sentence, at the same time two methods can be used to ensure the smooth communication and attract more readers(Tang Jie 2016, 78).

===Reference===

Peter Newmark. (2001).Approaches to Translation. Shanghai: Shanghai Foreign Language Education Press.

Peter Newmark. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language Education Press.

Peter Newmark. (2006). About Translation. Shanghai Foreign Language Education Press.

Cheng Mei 成梅. (1993). “翻译理论探秘，反思及应用——纽马克译论精选”[Exploration, Reflection and Application of Translation Theory--Selected Version of Newmark Translation Theory]. Shanghai: Shanghai Science and Technology Translation 上海科技翻译.

Cheng Hongzhen 程洪珍. (2003). 英汉语差异与英语长句的汉译[ Differences Between English and Chinese and Translation of Long English Sentences]. ''中国科技翻译'' China Science and Technology Translation(4)21-22.

Che Yun 车云峰. (2010). 牛津实用英汉双解词典[Oxford Practical Dictionary of English and Chinese]. London: Oxford University Press 牛津大学出版社.

Liao Qiyi 廖七一. (2004）. 当代英国翻译理论[Contemporary British Translation Theory]. Wu hai: Wuhai Education Press 武汉教育出版社.

Liu Miqing 刘宓庆. （2008）. 翻译基础[Translation Basis]. Shanghai: Huadong Normal University 华东师范大学.

Ma Huijuan 马会娟& Miao Ju苗菊. (2009). 当代西方翻译理论选读[A Selection of Contemporary Translation Theories]. Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

Tang Jie 唐洁. (2016). 语义翻译与交际翻译的区别与应用[Differences and Applications Between Semantic Translation and Communicative Translation].Hu Nan: Hu Nan Press 湖南出版社.

Xie Tianzhen 谢天振. (2008). 当代国外翻译导读[Introduction to Contemporary Foreign Translations]. Tianjin: Nankai University Press 南开大学出版社.

Zhang Peiji 张培基. (1981). 英汉翻译教程[English-Chinese Translation Teaching]. Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

Zhang Youyi 张友谊. (2007). 论彼得·纽马克的语义翻译[On Peter Newmark’s Semantic Translation Theory]. ''高等函授学报''Journal of High Correspondence(10)70-71.

Ye Zinan 叶子南. (2001). 高级英汉翻译理论[Advanced English-Chinese Translation Theory]. Beijing: Tsinghua University Press 清华大学出版社.

--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 03:55, 21 December 2020 (UTC)

==A Study of Functional Equivalence in Translating Children's Literature---A Case Study on ''The Lion King'' 刘智伟 Liu Zhiwei 202020080622==

<center>刘智伟 Liu Zhiwei, 202020080622 </center>

===Abstract===
Childhood is the most important stage of life development, and the influence of children's literature on children's education is in the first place. Children's literature is particularly required to be vivid and easy to understand, which requires that translation strategies should be adjusted according to the characteristics of children's psychological development and on the basis of functional equivalence translation theory. Based on the characteristics of children and children's literature, and combined with the translation strategies and methods of ''The Lion King'', this chapter makes a more profound analysis of translation equivalence theory.

===Key Words===
Children's Characters, Children's Literature, Functional Equivalence Theory --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 01:59, 1 November 2020 (UTC)

===题目===
功能对等理论在儿童文学翻译中的使用---以《狮子王》为例

===摘要===
儿童期是人生发育最重要的阶段，而儿童文学对于儿童的教育影响处于前位且是第一性的。儿童文学特别要求通俗易懂，生动活泼，这也就要求儿童文学翻译作品应根据儿童心理发展特点、基于功能对等翻译理调整翻译策略。本文主要是通过儿童特点、儿童文学特点，同时结合《狮子王》翻译策略与方法，对翻译对等理论进行更加深刻的解析。

===关键词===
儿童特点，儿童文学，功能对等理论

===Introduction===
Children’s literature contains different kinds of genres such as children’s prose, children’s novels, fairy tales and so on, in which fairy tales are the most special one and the most popular one for there are strange plots, vivid expressions and interesting characters helping children form theirs values towards the world. To make English literature suitable for Chinese kids, translators should think about cultural backgrounds, psychological features and linguistic features of the readers based on the theory of equivalence.

===The Introduction of the Theory of Equivalence===
Functional equivalence is a translation theory put forward by Eugene Nida, which consists of dynamic equivalence and formal equivalence making great contributions to translation theory. In his book ''Toward a Science of Translating'' (1964), he put forward and distinguished what he called dynamic equivalence and formal equivalence for the first time. Later, he expounded dynamic equivalence in his book ''The Theory and Practice of Translation'' (1969).
Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. (Nida, 1969) To avoid being misunderstood and provide a clearer meaning, Nida used “functional equivalence” to replace “dynamic equivalence” in From One Language to Another (1986). According to Nida, the best version of translation should never look like a translation. To avoid such feeling of translation, certain fundamental sets of precedence in translating should be established, such as the precedence of contextual consistency, the precedence of dynamic equivalence and precedence of forms that are acceptable to the readers. At the same time, translation should not be isolated and cultural background should be considered and try to make translations with original features and without cultural differences. While there is no possibility to balance between significance and culture, one must abandon the formal equivalence. Furthermore, it is better to recreate when the changes of form cannot show the original meanings of the text.
According to the functional equivalence theory, testing the quality of translation does not consist in a comparison of corresponding lexical meaning, grammatical classes, and rhetorical devices to see the extent of verbal consistency, but in the response the readers act after reading the translation. To sum up, the functional equivalence theory focuses on reader’s response, which calls for the response of the original receptors to original text (Jia Xiuhai 2008).

===The Salient Features of Children’s Literature===
Children’s literature formed in the mid-18th century with the publishment of Émile, ou De l'éducation, a book of Rousseau. The advent of Hans Christian Andersen fairytale marked the beginning of the boom period of world children’s literature. After 20th century, a large amount of excellent works came out all over the world pushing it into another boom period. There was no specific literary works for children in the early period of China until the “New Culture Movement” period when children’s literature occurred to be an independent status. (Hua Xiaofen 2020, 91)
Children’s literature, as a way of enlightenment, is required to be serious but as a kind of reading material for children it is required to be simple and interesting. At the same time, children’s linguistic features, cognitive features and psychological features should be considered in order to meet the needs of children. On the contrary, a lot of authors try very hard to write children’s literature so as to make them “de-adultification”.(Zhang Yanling 2019, 248)

The beginning of literature is from imitation so that a large amount of translation works of children’s literature come out to learn foreign works of children's literature. The difference between English and Chinese is clear but to make language interesting with translating it in proper way is not an easy thing.(Tang Huaying2017, 133)

====Distinct Themes in Children’s Literature====
Childhood is the developing period of a man which means it is the most important stage in one’s life and children in this time have a sensitive sense to learn new things. From simpleness to complexity, children have formed a complete system of perception and their understandings change to be deeper from the surface understanding. As a kind of enlightenment, children’s literature provides a way for children to learn simple lessons so that it contains simple but distinct themes, clear but positive themes with educational meanings. Furthermore, children’s literature in foreign countries, especially in British and America, emphasizes on maternal love that is often reflected in girls’ childhood. And in children’s literature, it also shows a world in imagination with a sharp contrast with the real world in order to open children’s eyes. Children could recognize truth from bad things, beauty from colorful things and kindness form cruel things. At the same time, culture of religion cannot be avoided in literary works. To infuse correct religious ideas properly is what we need to think deeper in case that the literary works should get in the way for children to know the world.(Wang Yali 2020, 74)

To be an excellent translator of children’s literature, one should grasp the distinct theme in each work, paying much more attention to the values that the work wants to show about, for all the literary works for children must have a positive effect on children. In other words, a translator should take the responsibility of choosing best works and translating them from the perspective of a child. Just as Chen Bochui, an author of children’s literature, says that only if an author writes his works through the perspective of a child, hearing by the ears of a child, seeing by the eyes of a child, and feeling by the heart of a child, can he have literary works understood and appreciated by children. It is the same for a translator because translating is like following the footprints of the original works.(Hua Xiaofen2020, 91)

====Various of Genres of Children’s Literature====
Various of genres can be found in children’s literature which consists of poem, novel, fairy tale and allegory and so on. Different genres may show different aspects of the world and different genres may provide different ways to know the world pushing children form a complex but colorful cognitive system. Poem is the most beautiful genre containing impressing rhythm, catchy words, and simple content, which provides an easier way for children to learn to use language in a graceful manner. Novel is usually a long story that contains a complete system like family or society, through which children could get an overview of the world. Fairy tale is usually different from the real world but reflects the real world in some ways. Children are very fond of this kind of genre for it enriches children’s experience and has an impressive influence on their thinking. Different genre gives different possibilities but rationality and normality should be put in the first place.(Hua Xiaofen2020, 91)

To become an excellent translator of children’s literature, one must get to know the essence of different genres in order that a translator can transfer his styles easily in different genres. Translation is a complex process that consists of many steps. Zhang Meifang (1999) once pointed out that “In the process of translation, a translator is the recipient of the source text and the producer of the target text either. In this way, he must have text analysis in both of the two processes and compare the results to finish the translation task properly.” Newmark come up with the three steps of translation: firstly, understand and analyze the source text; secondly, conceive a mind map of translating about the choice of words and sentences; thirdly, reproduce the text according to author’s intention, readers’ expectation, and proper regulation. Choosing proper translation strategies through text analysis is necessary.(Zhou Xuanfeng2004, 102)

====Vivid Expressions in Children’s Literature====
In the period of childhood, language system is not mature enough to accept all the linguistic phenomenon. And children cannot focus on the same thing for a long time so that abstract and complex languages cannot arise their attention. To make sure that children of different ages can understand the expression easily, vivid expressions are acceptable. In 1865, the publication of ''Alice's Adventures in Wonderland'' caused a stir and it fully showed the vivid expressions of children’s literature. It is a story about the real experience in wonderland of the sweet girl, Alice. The reason why it is still popular in the world is that it tells an interesting story with simple words and the translation even uses allusions in ''Journey to the West'' to stimulate children’s interests. (Hua Xiaofen2020, 91)

To be a good translator of children’s literature, one must learn children’s psychological and linguistic features in order to translate the literary works in a proper manner. Different from adults, the linguistic competence of children is not as perfect as that of adults. According to a research about linguistic features of children, children acquire intonation of Chinese first and then pronunciation. The acquisition of vowels is much earlier than that of consonants. It is reported that a kid aged three years old making mistakes in speaking language is very normal. Language acquisition in the early age of childhood must go through a specific process and children in this stage don’t have a mature system for language and their cognitive ability is limited so that translators should try to use simple but vivid words to make children of different ages understand texts easily.(Cao Li2018, 437)
====Cultural Infusion in Children’s Literature====
Cultural confidence is a core point in today’s development of all aspects. Culture is the soul of a nation and it pushes the development of a nation in some ways. It is like an invisible weapon which influences people’s mind and value towards the world. Nowadays, more and more literary works concern more about cultural infusion,through which Chinese culture can be spread to the whole world and foreign cultures can come into China either. In this way, literary works are regarded as an important tool to transmit cultures so that assessing literary works can be an essential point. And as a way of enlightenment for children, children’s literature plays an essential role in developing Chinese culture. (Liu Xiaoqing 2020, 91)

To be a translator taking the responsibility of exchanging different cultures, one must know the east and know the west. There’s difference in social conventions affected by geographical and historical factors. There’s difference in thinking patterns and authors in the western countries take sentence stricture for granted such as Shakespeare. There’ s difference in etiquette and Chinese culture has been influenced by Confucius. To combine the two kind of different cultures and to make it easy to understand become the key point for translators.(Wang Yali2020, 74)

===A Case Study: E-C Translation of ''The Lion King'' under the Guidance of Functional Equivalence Theory===

''The Lion King'' is story written by The Walt Disney Company inspired by Shakespeare’s Hamlet. It has been made into a movie in 1944 when it caused a stir to the whole world. Simba is the little prince of Pride Land, and his father Mufasa is the majestic king. However, his uncle Scar has designs on Mufasa's throne for a long time. In order to take the throne, Scar must eliminate the little prince for Simba will be the next king of Pride Land. Therefore, he has been wrestling to try every means to make Simba go outside of the land where there is no Mufasa protecting him, and then waits for the right opportunity to kill him with the help of those hungry hyenas who is the army of Pride Land. It is when Simba cannot fight that Mufasa comes to rescue him in time. Later, Mufasa is murdered by Scar who has tried every means to scheme against the real king of the land. After Mufasa’s death, Scar had ulterior motives to make Simba to leave and at the same time, he sent some hyenas to kill him, but Simba escaped to other place with his wit. Simba went through the very hot and dry dessert and encountered a meerkat named Timon and a kind warthog named Pumbaa who witnessed Simba grow into a powerful lion. Not long afterward Simba met Nana, his playmate when he was in his childhood. Nana told Simba that Pride Land had suffered a disaster and she encouraged him to return to the land but Simba was unwilling to get back to the place anymore. Later, Simba met with his father's spirit and decided to restore the country with the guidance of mage Rafiki. In the following struggle to restore Pride Land and save the people, Simba understood the true meaning of responsibility and got victory with the help of his friends and relatives. (Zhang Liya2020, 20)

''The Lion King'' is a glorious animation that praise justice and love, castigates evil and conspiracy, and it shows respect to the principle of the circle of life, and discloses a philosophy of the whole life. According to Nida’s theory, the translation work must represent the original meaning of the source text with proper words and structure. And to make the target text attract children’s attention, the translation work must find the best way to cater their interests. Due to the popularity of the movie version of The Lion King, the translation version is fewer. The translation version of The Lion King is translated by Song Ruixue and published by National Open University Press. (Zhang Liya2020, 20)
====Functional Equivalence at Lexical Level====
The use of simple words is the basic feature of children’s literature, through which the translators choose lucid and suitable words for children readers. Just as Nida mentioned that “Translation is the representation of the source text with the closest and most natural words, so the first equivalence is in semantics and the second is in literary genres.”(Xiong Ziwei2018, 9)
=====The Use of Reduplication=====
From the perspective of linguistic features, the use of reduplication in Chinese gives readers the beauty of rhyme, expression, and form so that it will arise children readers’ interests no matter in the aspect of reading or listening. On the other hand, the intonation will be stressed with the use of reduplication that will strengthen the emotional expressions which makes the character more prominent and the translation work more readable.(Xiong Ziwei2018, 9)

Reduplication is to reuse the same word so that it gives readers catchy rhythm which makes the ordinary words special and gives more power to language itself. In this way, the use of reduplication combining with the sound shows the mental activity of the character and children readers will easily get the image. (Xiong Ziwei2018, 9)

Example 1: The three scared bullies ran away as Scar looked from shadows.

Translation: 三只鬣狗吓破了胆，灰溜溜地逃跑了。刀疤躲在阴影里，看见了这一切。

The first example is taken from the part that Mufasa went to resecure Simba when he was in trouble. Mufasa’s majestic looking was showed up with the sharp contrast with bullies’ coward reactions. The translator doesn’t have a literal translation but adds an adverb in the replication form in which it makes the sentence beautiful in rhyme. Furthermore, the three bullies were scared and regretful at the same time so that “灰溜溜地” represents their psychological activity in a proper way. The coward characters seem to leap off the page, from which children will understand the character better and get the kindness from the bullies. (Song Ruixue2020,18)

Example 2: Simba saw his father fall. He ran calling Mufasa’s name but the king was already dead.

Translation: 辛巴眼睁睁地看着自己的父亲掉落深谷，他痛苦地呼唤着父亲的名字，然而木法沙再也无法回应他了。

The second example is taken from the part when Mufasa was murdered by Scar, and Simba could do nothing to help his father so that he just saw the death of Mufasa and felt devastated and self-condemned. For Simba, it is because of his inability that makes his father die who has loved him so much. For children readers, they may regard themselves as Simba who felt depressed and the word “眼睁睁地” causes a feeling of useless, through which children may get to understand the importance of responsibility. In this way, it makes a contrast between the helpless Simba and brave Simba who conquered Pride Land, through which children get a more impressive image of Simba.(Song Ruixue2020,24)

Example 3: Scar could not run away. Simba hit him with a powerful blow.

Translation: 刀疤再也逃不掉了。辛巴重重一击……

The third example is taken from the part when Simba began to fight with Scar and he hit him in the last second. The translator translates “with a powerful blow” to “重重地” making the sentence more easy to understand for a child and showing Simba’s power and anger. The use of reduplication not only makes the image impressive but also strengthens the emotion of Simba. It is in this part that Simba revenged for his father. Different from Shakespeare’s Hamlet, Simba didn’t have hesitations but on the contrary, he fought against Scar in a very quick and powerful manner. There is a clear boundary between truth and evil so that Simba’s decisive actions show that one must not hesitate to make choice or the evil will go on making troubles. (Song Ruixue2020,47)

The background of a story is difficult for a writer to explain to children readers for they don’t have a mature cognitive system to accept all the social and history background. However, the lexical choices of a writer or a translator can be a best way to show the deeper meaning of a simple story. Firstly, the use of republication makes every sentence in the story vivid and clear. Like a poem, the republication in each sentence gives readers beautiful rhythm that helps children form the sense of pace in language. At the same time, it is easy for them to accept this kind of beautiful expressions rather than those straightforward and dull words. Secondly, the use of republication makes each sentence in the story filled with the psychological activities of characters so that the complex changes of a character is showed up through very simple sentences. It is reported that children in the early age when they begin to learn language are very sensitive to every word they heard. And the use of reduplication helps them to use simple words to show their own feelings. The form of reduplication itself is a kind of beauty which will fulfill children’s need of appreciation of beauty. To summarize, the use of reduplication makes the whole text rhythmic, makes the whole story more vivid, makes all characters impressive and interesting.(Guo Zimeng2020, 94)

=====The Use of Adverbs=====
The use of adverbs in English is very common no matter in literary works or daily life. Whereas, we may hardly find adverbs in Chinese adults’ daily life. On the contrary, the use of adverbs in children’s literature makes the whole text filled with cute and clear expressions. The acquisition of Children’s emotion is the reflection of psychological states and social environment. According to Donald Olding Hebb, a Canadian psychologist, pioneer of cognitive psychophysiology, children’s emotion and cognition are inseparable. The expression of emotion relies on cognition in some way. In other word, understanding is prior to emotion and emotion is the production of cognition. In some literary works, the use of adverbs gives readers a chance to perceive the emotions of characters in order to improve the ability to feel emotion and express emotions in a correct way.(Xiong Ziwei2020, 9)

Example 4: All the animals were quiet and bowed in respect to Simba the little lion cub.

Translation: 动物们保持安静，他们心怀敬意地跪拜着小狮子辛巴。

Example 4 is taken from the part when Rafiki ceremoniously marked Simba’s forehead and lift him into the air for all to see. The translator uses the adverb to show the respect of all the animals in Pride Land. The meaning of “bow” is strange for a child to understand for children don’t have any ideas about social conventions and historical background. But the use of this adverbs shows the meaning of it which is a kind of behavior with respect. The social position of little Simba is represented in this way, through which children may understand the etiquette in a social group especially in family. The contrast between the respectable Simba and the Simba chased out by Scar is produced so that the changing features of a character are clear to be understood.(Song Ruixue2020,4)

Example 5: Simba told Scar his dad had just showed him the kingdom which he was going to rule.

Translation: 辛巴高兴地告诉刀疤，父亲带他参观了整个王国。这里所有的土地都将是他的。

Example 5 is taken from the part when Mufasa takes Simba to visit the whole land except the place under the shadow. The translator adds “高兴地” to show Simba’s excitement in order that children readers can feel Simba’s pure kindness that children will find themselves in this story. Comparing with Scar’s evil, Simba’s innocent character has a more impressive effect resulting in reader’s preference towards Simba.(Song Ruixue2020,13)

Example 6: “Being brave doesn’t mean you go looking for trouble.” Mufasa explained gently.

Translation: 木法沙温柔地回答：“儿子，勇敢并不代表你要到处闯祸。”

Example 6 is taken from the part when Mufasa rescued Simba from the hyenas and he taught him a lesson but in a very gentle way. The image of a father is usually strict and great, and the character of Mufasa makes it gentler which will make children have more admiration towards their father. At the same time, Simba’s mistake doesn’t get serious criticism because he tells the truth to his father. So in this part, children may learn to be a calm person and tell the truth no matter in what kind of situations. (Song Ruixue2020,20)

Example 7: “I can’t go back,” Simba replied.

Translation: “我回不去了。”辛巴绝望地说。

Example 7 is taken from the part when all of Simba’s partners come to persuade him to go back to Pride Land. The translator adds a adverb to describe his mental activity at that moment which makes the character round with guilty and desperation. But the word “绝望地” may be very strange for a child within 6 years old to understand because it is a word taught in the primary school so that it is necessary to explain about it. Regardless of this point, the use of this adverb will help children to feel the emotion of Simba who has guilty in his mind but wants to go back to his homeland hopelessly.(Song Ruixue2020,35)

To explain about a complex mental activity of the character is a great challenge for a writer or a translator of children’s literature, but the use of adverbs may solve this problem. And the use of adverbs in this story helps children to express their own feelings and expressing one’s own feeling is always a compulsory for a person at all ages. (Zhu Xiaotong2020, 95)

=====The Use of Four-Character Idioms=====
One of the features in Chinese literary works is the use of four-character idioms and it is a way for readers to learn Chinese culture. However, the use of four-character idioms in Children’s literature must be chosen according to children’s cognitive feature and knowledge background.(Zhou Wenjuan2018, 81)

Example 8: Mufasa asked why Scar had not come for the celebrations. Scar said he forgot.

Translation: 当木法沙询问他为什么没有来参加庆典的时候，刀疤漫不经心地说自己忘记了。

Example 9: Simba went through the very hot, dry desert until he could not go on and he collapsed.

Translation: 辛巴走在一片炙热干涸的土地上，最后精疲力竭地倒下了。

There are only two examples of four-character idioms used in this story. Both examples are talking about the two characters’ mental activities to highlight their mental changes. Due to children’s lack of knowledge storage, the use of four-character idioms gives a chance for them to learn in a pragmatic way.(Song Ruixue2020,7)

====Functional Equivalence at Syntactical Level====
The difference between children’s literature and literature for adults lies in the sense of direction, rhyme, and description. In syntactical level, it represents in the aspects of simple sentences and oral expressions. Children lack of ability to understand written language and they don’t have a mature cognitive system. To make all the content simple to understand, direct expressions should be put in the first place. At the same time, the use of simple sentences and oral expressions strengthen emotions of characters and add more interests for children readers. (Zhou Wenjuan2018, 81)

=====The Use of Simple Sentences=====
The use of simple sentence in children’s literature is the most common way to make it readable for children. The simple sentences that consist of fewer words and simple structures are allowed in order to accommodate children’s reading ability. Even though a few complex sentences are used, they are mostly the parallelism of simple sentences with loose structures. Furthermore, simple sentences make it easy to express naïve content to meet children’s childish instinct. (Lu Huaying 2017, 134)

Example 10: Simba begged his father to let him join, but Mufasa simply commanded Zazu to take Simba home as he sped off to protect the kingdom.

Translation: 辛巴央求父亲带他一起去，可是木法沙命令沙祖带辛巴回家，接着就迅速地离开了，他要保卫他的王国！

Example 10 is taken from the part when Mufasa goes to fight and orders Zazu takes Simba to go back home. All the actions happen at once so that the source text uses a complex sentence without a stop. Different from English, a long sentence in Chinese may be so difficult to understand for a child, so the translator divided it into four simple sentences with conjunctions like “接着” making it coherent and loose. (Song Ruixue2020,10)

Example 11: Under Simba’s rule, there was a lot of food and all the animals returned.

Translation：在辛巴英明的统治下，荣耀国食物充足，动物回归。

Example 11 is taken from the ending part that is the same as the start of the story representing a circle of life. The use of the three simple sentences produce a peaceful ending with relaxing tone. (Song Ruixue2020,48)

=====The Use of Oral Expressions=====
Oral expressions have differences in words, sentence structures and figures of speech comparing with formal expressions through which the literary work becomes native and naïve. On the contrary, it has the same meaning as the formal expressions but it represents the content in different tone, style and emotion which is suitable for different situations. And the choice of oral expressions depends on context and social background of the text. (Lu Huaying 2017, 134)
Example 12: Scared, the cubs ran for their lives.

Translation: 两个小家伙拼命逃跑，他们被吓坏了！

Example 12 is taken from the part that Simba and Nana ran away from the danger in a hurry. However, the expression of example 12 is flat and it doesn’t represent their fear. Whereas, the translator divides the sentence into two and makes it tense giving readers a feeling of hurry. Children readers may feel their fear through the sentence “他们被吓坏了” which is more vivid than a word and earlier to understand. (Song Ruixue2020,18)

Example 13: Timon told Simba to forget about the past and enjoy the new life.

Translation: 丁满告诉辛巴把过去抛在脑后，享受新的生活。

Example is taken from the part that Simba escapes from Pride Land and meets his new friends to start a different and new life. The use of “抛在脑后” makes children readers to think about the real meaning of it but it produces a more vivid result than a single word “forget”. (Song Ruixue2020,31)

The psychological features and cognitive features make us believe that only interesting things can arise children’s curiosity and children like to read interesting stories and play interesting games at the same time. So, it is necessary to make children’s literature simple but interesting, short but colorful. (Tian Hua2008, 77)

===Conclusion===
Golgi once said that “children’s literature is a kind of happy literature” so that to make children’s literary works easier to accept by children readers, one must focus on language used in the works. To summarize, the translation of children’s literature is simple but vivid focusing on representing character’s mental activities and helping children learn to express themselves with correct words. To focus on reader’s response, functional equivalence theory in translation of children’s literature is widely used. Functional equivalence theory solves the long-standing discussion over "literal translation and free translation" problem. Both literal translation and free translation are desirable in certain translating practice so that the translation of children’s literature should be flexible according to children’s psychological and cognitive features. (Liu Xiaoqing2020, 91)
--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 02:16, 21 December 2020 (UTC)
===References===
Xiong Ziwei 熊子威. (2018). 儿童文学作品的句式特点 [The Syntactic Features of Children’s Literature]. ''文学教育'' Literary Education(9) 9.

Bo Lina 薄利娜. (2017). 浅析儿童文学翻译特点及影响因素 [On Translation Features of Children Literature ＆ Influential Factors]. ''太原师范学院学报( 社会科学版)'' Journal of Taiyuan
Normal University ( Social Science Edition) (6) 85-87.

Zhao Lei 赵蕾. (2013). 从儿童文学翻译角度看翻译心理学的表现特点 [On the Characteristics of Translation Psychology from the Perspective of Children's Literature Translation]. ''湖北科技学院学报'' Journal of Hubei University of Science and Technology (4) 41-42.

Zhang Liya 张丽娅. (2020). 浅析翻译目的论在儿童文学翻译中的应用 [On the Application of Skopos Theory in Children's Literature Translation]. ''文教资料'' Data of Culture and Education (19) 20-21.

Xue Yang, 2014. The Analysis of Nida's Functional Equivalence Theory, Overseas English (10) 260-261.

Cao Li 曹丽. (2018). 儿童早期语言发育中的特点分析 [Analysis of The Characteristics of Children's Early Language Development]. ''中国儿童保健杂志'' Chinese Journal of Child Health Care (4) 437-439.

Chu Jinjin 楚金金. (2014). 从目的论视角看儿童文学翻译 [On Children's Literature Translation from the Perspective of Skopos Theory]. ''产业与科技论坛'' Estate and Science Tribune (6) 193-194.

Hua Xiaofen 华小芬. (2020). 儿童文学的特点及翻译——以《阿丽思漫游奇境记》为例 [The Characteristics and Translation of Children's Literature--- Take Alice's Adventures in Wonderland as an example]. ''文化综合'' Cultural Synthesis (19) 91-92.

Zhang Wenjuan 张文娟. (2020). 目的论视角下的儿童文学翻译——以任溶溶汉译《吹小号的天鹅》为例 [On Children's Literature Translation from the Perspective of Skopos Theory--- Take Ren Rongrong's translation of The Trumpet of the Swan]. ''海外英语'' Overseas English (15) 194-195.

Gong Qin 龚勤. (2011). 早期儿童语音习得的若干特点探析 [Research on the Characteristics of the Child’s Early Pronunciation Acquisition]. ''黄石理工学院学报（人文社会科学版）''Jorney of Huangshi Institute of Technology (Humanities and Social Science) (5) 48-52.

Xilin Tuya 锡林图雅. (2019). 英美儿童文学作品的写作特点及翻译研究 [On the Writing Features and Translation of Children's Literature in Britain and America]. ''校园英语''English on Campus (25) 249.

Zhou Xuanfeng 周宣丰. (2004). 体裁分析与翻译策略 [Genre Analysis and Translation Strategies]. ''湘潭师范学院学报(社会科学版)'' Journal of Xiangtan Normal University(Social Science Edition) (5) 102-103.

Wang Yali 王亚丽. (2020). 文化差异下的英美文学作品翻译研究 [On the Translation of British and American Literary Works Based on Cultural Differences]. ''遵义师范学院学报'' Journal of Zunyi Normal University (5) 74-77.

Liu Xiaoqing 刘晓庆. (2020). 基于功能对等理论下的英文电影片名翻译 [Translation of English Film Titles Based on Functional Equivalence Theory]. ''北京印刷学院学报'' Journal of Beijing Institute of Graphic Communication (8) 91-94.

Guo Zimeng 郭梓萌. (2019). 叠词在儿童文学翻译中的应用解析 [A Study of the Application of Reduplication in Children's Literature Translation]. ''文化创新比较研究'' Cultural Innovation and Comparative Study (26) 94-95.
Zhou Wenjuan 周文娟. (2018). 基于目的论的儿童文学翻译报告 [A Translation Report of Children's Literature Based on Skopos Theory]. ''语言研究'' Study in Language and Linguistics (1) 81-82.

Tang Huaying 唐华颖. (2017). 目的论视域下的儿童文学英汉翻译研究 [On the Translation of Children's Literature from the Perspective of Skopos Theory]. ''教育观察'' Survey of Education (24) 133-135.

Zhang Yanling 张燕玲. (2019). 探析中国儿童文学的语言特点及其发展[On the Language Features and Development of Chinese children's Literature]. ''文艺评论'' Literature and Art Criticism (11) 248-249.

Tian Hua 田华. (2008). 儿童文学作品的句式特点 [The Characteristics of Sentence Patterns in Children's Literature]. ''淮南师范学院学报'' Journey of Huainan Normal University (4) 77-80.
--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 02:16, 21 December 2020 (UTC)

20201215 cultexam 2

2020-12-21T12:29:45Z

Peng Ruihong: /* Lisu People and Daogan Festival of Lisu Ethnic Minority Peng Ruihong 彭锐宏 202070080641 MTI 英语口译 */

*Link to return to [https://bou.de/u/wiki/Chinese_Languages_and_Cultures Course Homepage].
*Link to the other Final Exam paper pages: [https://bou.de/u/wiki/20201215_cultexam_1 1 Alsied, Saffana - Jiang Qiwei]; [https://bou.de/u/wiki/20201215_cultexam_2 2 Kang Haoyu - Sagara Seydou]; [https://bou.de/u/wiki/20201215_cultexam_3 3 Shi Haiyao - You Yuting]; [https://bou.de/u/wiki/20201215_cultexam_4 4 Yu Ni - Zubareva, Ekaterina]. This page has become too large. Do not write on this page any more, but on one of the smaller pages.

'''Final Exam Paper. Please write now and improve until grading on 2020 12 15'''
*You can use the texts in the coursebook as an example (like Unit 1, Text A). You only need to write Text A (like "Longevity Noodles") or Text B ("Mooncakes"), not a whole Unit. But please try to find fellow students who topics fit under the same Unit title ("Festival Meals") and arrange it accordingly.
*In the topic, please write the category, then the topic - your name and student no.
*For the text, please indicate ALL SOURCES with bibliographical references. That means: At least for every paragraph, sometimes for single sentences, you have to indicate at the end, where you have found this information. E.g. (Liu Miqing 2010, 17). This means you have found it in the book or paper written by Ms Liu on page 17.
*Add a section at the end called "References". There you write the full version of the reference: Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: Huadong Normal University 华东师范大学. Similarly, you do it for papers: Jin Wenlu`靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Please also add a list "Terms and Expressions".
*Please add a "Questions" section.
*Please add a "Answers" section.

==Chinese Red Culture - Kang Haoyu 康浩宇, 202070080638 英语口译==

<center>康浩宇 Kang Haoyu</center>

===Chinese Red Culture===
Chinese red culture is unique in the world. As a very important culture, it has both tangible cultural resources and intangible ones. Red culture in China refers to the advanced culture with Chinese characteristics created by the Communism Party of China and Chinese people in revolutionary years.(Zhu Guilian, Li Jin 2010, 87)

====1. Development====

China has a brilliant history and splendid civilization in ancient times. However, after the Opium War of 1840, China was plunged into the darkness of domestic turmoil and foreign aggression. Despite of all efforts that countless dedicated patriots had made, they still failed to change the plight. The October Revolution in Russia brought Marxism-Leninism to China. With Communism as the the highest ideal and ultimate goal, the Communist Party of China shouldered the historical mission of national rejuvenation. With the firm leadership of the party, Chinese people embraced national independence, people's liberation, national reunification and social stability, and stepped into a new era of prosperity and happiness.(Xi Jinpin 2017)

Red culture is condensed by the Communist Party of China in the great struggle of leading the Chinese revolution. It is an advanced Marxism culture that was inherited and developed in the new period of socialist construction. It's a collectivism culture of bravery, sacrifice and devotion that seeks happiness for the Chinese people and rejuvenation for the Chinese nation.Red culture is embodied in the aspects of ideal belief, value pursuit and spiritual outlook, and is tightly related to material remains, mechanism behaviors and cultural and artistic forms.(Luo Liling, Pu Qingpin 2018, 45)

First of all, red culture is a revolutionary culture, which was formed by the Chinese Communist Party in the great struggle of leading the Chinese revolution. After the founding of People's Republic of China, the Communist Party of China led the Chinese people to inherit and carry forward the revolutionary culture. In the new period of socialist construction and reform and opening up, a vigorous and advanced socialist culture was formed, which enriched and developed the connotation of red culture. Revolutionary culture and advanced socialist culture are two major components of red culture, and are the core value and spiritual subject of contemporary Chinese culture. As for Chinese red culture, Among them, Marxism is the soul, the common ideal of socialism with Chinese characteristics is the theme, the national spirit and the spirit of the times are the essence, and the socialist concept of honor and disgrace is the foundation. These four aspects influence, infiltrate and interact with each other, revealing the essential characteristics of red culture scientifically and completely.(Zhu Guilian, Li Jin 2010, 87)

====2. Symbols====

The word “red” in “red culture” has many symbols. Chinese people have “red” complex since ancient time. Red represents authority. For, example, official documents are also called red heading documents. Red represents courage. Red is the color of Chinese national flag. Chinese military strategists and generals have a deep understanding of the role of red in war, so they use red flags to unite their morale, inspire their courage, and summon their spirit of going forward bravely and not fearing sacrifice. Red represents honor and auspiciousness. For instance, the places are always adorned with red for conference and ceremony. People are awarded with red flower and red certificates. Red represents revolution. When Marx was asked about "favorite color" in his early years, he clearly answered "red". In 1864, First International was founded, and its logo was red. The first army of the Communist Party of China was named Red Army, and Ruijin, the first revolutionary base area, was called Red Capital. There were also red boats in South Lake and red flags in Jinggangshan.(Chen dongwang, Huang Weiliang 2006, 19)

====3. Values====

Red culture has many values. Red culture has the value of history. It witnesses the early development history of the Communist Party of China. It shows the inevitability of the socialist road in China. And it is an important weapon to guide the success of Chinese revolution. Besides, red culture has the value of civilization. Carrying forward the red culture is an urgent need to cultivate a new national spirit. Red culture is important for the construction of socialism culture and ideology. Moreover, red culture has the value of economy. Red culture is a powerful driving force for the development of the socialist market economy. It is an important medium of economic development under the new historical conditions. The red cultural industry has become a new economic growth point.(Wang Yidi 2007, 149)

====4. Red Culture in Nanchang====

Nanchang is the capital city of Jiangxi Province and it is where August 1st uprising took place. Nanchang is renowned as the cradle of Chinese revolution and the place where the military flag rose. Because in August 1st uprising,communist party of china formed its first army in Nanchang. There are lots of red culture resources in Nanchang.

Bayi Square is at the center of Nanchang city. It was built to memorize August 1st uprising. Bayi Square highlights the theme of "Bayi History and Culture" in all directions. The memorial area, cultural area, reminiscence area and leisure area of Bayi Square show Bayi Uprising in different forms. The landmark in the square is Bayi Nanchang Uprising Memorial Tower. Besides, Nanchang August 1st Memorial Hall is a special memorial hall established to commemorate Nanchang Uprising.（Peng Bo, Zhang Li, Li Jiangyuan 2006, 58）

===References===

[1] 程东旺, 黄伟良. “红色文化”的价值形态与德育功能探析[J]. 现代教育科学, 2006: 19-21.

[2] 罗丽琳,蒲清平. 红色文化的思想政治教育基因及其时代价值[J].新疆师范大学学报, 2018: 45-52

[3] 彭波, 张丽, 李江源. 整合红色资源,提升江西文化力[J]. 江西崛起策论, 2006:58-60.

[4] 王以第. “红色文化”的价值内涵[J]. 文化论苑, 2007:149-150.

[5] 习近平, 决胜全面建成小康社会夺取新时代中国特色社会主义伟大胜利——在中国共产党第十九次全国代表大会上的报告,人民日报,2017.

[6] 朱桂莲,李晶. 德育视角下的中国红色文化研究综述[J]. 研究综述, 2010:87-89.

===Terms and Expressions===

red culture 红色文化

Opium War 鸦片战争

red heading documents 红头文件

red army 红军

August 1st uprising 八一起义

===Questions===

1. What is the historical background of the birth of red culture?

2. What are two major components of red culture?

3. How many symbols dose the word "red" in red culture has? What are they?

4. How many values dose red culture has? What are they?

5. What is the landmark in Bayi Square?

===Answers===

1. In modern China, Communist Party of China led the Chinese revolution and led people to fight against suppression.

2. Revolutionary culture and advanced socialist culture are two major components of red culture

3. Four. Authority, courage, honor and revolution.

4. Three. History value, civilization value and economic value.

5. Bayi Nanchang Uprising Memorial Tower

==The Ancient Tea Horse Road - Lei Fangyuan 雷方圆, 202070080593 MTI 英语笔译==

===The Ancient Tea Horse Road===

====Introduction====
The Ancient Tea Horse Road is a folk international trade route that exists in southwest China and is a corridor for ethnic economic and cultural exchanges with horses as the main means of transportation. It originated from the ancient southwest frontier of the tea horse mutual market, flourished in the Tang and Song dynasties and in the Ming and Qing dynasties, and prospered in the middle and late World War II. The Tea Horse Road was listed by the State Council as the seventh batch of national key cultural relics conservation units on March 5, 2013. (Zou Jingyi , Zhang Yimei 2018,131) --[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 13:46, 20 December 2020 (UTC)

====Historical Routes====
China’s ancient tea horse road is divided into:

1. Shanxi-Gansu tea horse road is the main route for tea to travel westward in mainland China and exchange for horses. It is one of the main routes of the ancient Silk Road.
2. Shanxi - Tibet tea horse road (wade ancient road) began in the Han Dynasty, formed by the Shanxi merchants and the ancient southwest border tea and horse each other.During the Ming and Qing dynasties, the government controlled tea trafficking, and the tea trafficking sub-regional, including the most prosperous tea horse trading market in Kangding, known as the wade ancient road. (Kang Yuming, Li Jinfeng2020,281)

3. The ancient Yunnan-Tibet Tea Horse Road was formed in the late sixth century AD. It is in the south of Yunnan's main tea producing areas. It is an important trade channel between ancient China and South Asia.
4. Sichuan-Tibet Tea Horse Road is a part of the Shan-Kang-Tibet Tea Horse Road. It is an essential bridge and link between ancient Tibet and the interior. It is in the east of Yazhou edge, west to Lhasa, Tibet, and finally through to Bhutan, Nepal and India, a total length of nearly four thousand kilometers. (Kang Yuming, Li Jinfeng2020,282)

There are three main routes of the ancient tea-horse road: The Qinghai-Tibet line (the ancient Tang and Tibetan road), the Yunnan-Tibet line and the Sichuan-Tibet line. Among the three ancient tea-horse roads, the Qinghai-Tibet line was established in the Tang Dynasty and developed earlier, while the Sichuan-Tibet line was the most influential and well-known later. These three routes are closely related to Chengdu, and among them, the Yunnan-Tibet route and the Sichuan-Tibet route pass through Chengdu, and their development is closely related to the tea-horse trade. (Kang Yuming,Li Jinfeng2020,283) --[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:06, 20 December 2020 (UTC)

===Historical Values===
1. The Golden Road of Tourism
The ancient tea-horse road tour has unique scenery, profound cultural connotation, exclusive resources and is unparalleled in the world.

2. Ancient Roads for the Propagation of Civilization
The ancient Tea Horse Road was not only an important migration corridor for the ancient ancestors between Wei-Tibet and present Sichuan and Yunnan, but also an important aperture for the spread and exchange of ancient civilizations between present Sichuan, Yunnan and Tibet. (Ji Jing2016,354)

3. Migration Corridor of National Cultures
On this ancient road, which stretches for more than 10,000 miles, Chinese, Tibetan, Yi, Naxi, Lisu, Hani, Kino, Qiang, Pumi, Bai, Nu, Jingpo, Achang and other ethnic groups have flourished here for thousands of years, highlighting the diversity and original form of ethnic culture in southwest China.

4. The Path of National Spirituality
You can't talk about the ancient tea-horse road without mentioning the horse gangs. The horse gangs have formed a unique cultural carrier in the course of thousands of years. Their spirit is attached to this ancient road, and become part of the Chinese national spirit. (Ji Jing2016,355)

5. The Road of National Unity and Integration
The ancient tea-horse road is like a huge net in southwest China, through which people of all nationalities strengthen their ties and communication, promote political, economic and cultural interaction, development and integration among all nationalities, and enhance the emotional ties between them.

6. The Road of Securing the Borders
The expansion of the ancient tea-horse road and the flourishing of the tea-horse trade contributed to the stability and consolidation of China's southwest frontier.

7. The road to economic development
The Thousand-Year Tea Horse Trail contributed to the formation of many towns in the region through the tea and horse trade, which greatly contributed to the economic development of the region. (Ji Jing2016,355)--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:10, 20 December 2020 (UTC)

===Terms and Expressions===

1.The Ancient Tea Horse Road(茶马古道)

2.Sichuan-Tibet Line（川藏线）

3.Yunnan-Tibet line（滇藏线）

4.wade ancient road（蹚古道）

===Questions===

1.What is the ancient tea horse road ?

2.How many main routes does the ancient tea-horse road conclude?

3.What is the historical value?--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:11, 20 December 2020 (UTC)

===Answers===

1.The Ancient Tea Horse Road is a folk international trade route that exists in southwest China and is a corridor for ethnic economic and cultural exchanges with horses as the main means of transportation.

2.There are three main routes, including the Qinghai-Tibet line (the ancient Tang and Tibetan road), the Yunnan-Tibet line and the Sichuan-Tibet line.

3.The ancient Tea Horse Road, a passage that once played an important role in the birth and development of the Chinese nation just like the Silk Road, has been gradually buried in the dust of history with the washing away of modern civilization.

===References===

Zou Jingyi, Zhang Yiqing邹怡情,张依玫. (2018). 作为文化线路的茶马古道遗产保护研究[ A Study on Heritage Conservation of Ancient Tea Horse Road as a Cultural Route].
''北京规划建设'' BeiJing Planning Review (04)131-140.

Kang Yuming, Li Jinfeng康昱明,李金峰.(2020).甘肃茶马古道文化线路遗产探究[ A Study on Cultural Route Heritage of Ancient Tea Horse Road in Gansu Province].''农村经济与科技''Rural Economy and Science (11)281-283.

Li Gang, Li Wei李刚,李薇. (2011). 论历史上三条茶马古道的联系及历史地位[ On the Connection and Historical Status of Three Ancient Tea Horse Roads in History]. ''西北大学学报''Journal of Northwestern University (04):113-117.

Ji Ji纪静. (2016). 茶马古道的兴起及其价值研究 [ A Study on the Rise and Value of Ancient Tea Horse Road ]. ''福建茶叶'' Tea In Fujian (07):354-355.--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 08:20, 21 December 2020 (UTC)

==Literature, Novels - Lei Kuangxi 雷旷溪学号202070080639 MTI 英语口译==

===Four satirical novels in ancient China===

At the end of the Qing Dynasty, literary scholars with reformist ideas criticized current affairs through novels and proposed to save the country, which were called novels of condemnation. The novels Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua represent the highest achievement of such novels, and are known as "the four great condemnation novels of the late Qing Dynasty". They attacked corruption and made straightforward decisions about current problems, forming a strong literary trend of criticizing reality in modern times.

The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time. In spite of the shortcomings pointed out by Lu Xun, "the rhetoric is revealing, the pen has no hidden edges, and the rhetoric is even too much", they have unprecedented breadth in reflecting social reality, and their sharp and incisive strokes caused strong repercussions at that time.(https://baike.baidu.com/item/晚清四大谴责小说/702907?fromtitle=四大谴责小说&fromid=10570148&fr=aladdin)

====Introduction====

At the end of the Qing Dynasty, literary scholars with reformist ideas criticized current affairs through novels and proposed to save the country, which were called novels of condemnation. The novels Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua represent the highest achievement of such novels, and are known as "the four great condemnation novels of the late Qing Dynasty". They attacked corruption and made straightforward decisions about current problems, forming a strong literary trend of criticizing reality in modern times.

The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time. In spite of the shortcomings pointed out by Lu Xun, "the rhetoric is revealing, the pen has no hidden edges, and the rhetoric is even too much", they have unprecedented breadth in reflecting social reality, and their sharp and incisive strokes caused strong repercussions at that time.(wenku)

==== Nie Hai Hua====

Nie Hai Hua was written by Zen Pu (1872-1935).A total of 35 chapters.it is a novel of condemnation, historical fiction and political fiction. In the novel, Jin yun (wen qing) is the main character.After won the scholarship, he took a famous courtesan, Fu Caiyun, as his concubine in Suzhou.He was then ordered to travel to Russia, Germany, Austria, and the Netherlands. After returning to China, Jin Wenqing died of illness in Beijing, and Fu Caiyun left the Jin family to resume her old profession in Shanghai, changing her name to Cao Menglan then went to Tianjin to work as a prostitute, calling herself Sai Jinhua.

The novel takes the story of Jin Wenqing and Fu Caiyun as the main line, vividly describes the historical and cultural changes as well as political and social changes from Tongzhi to Guangxu more than 30 years, exposing the decay and decline of the rulers, criticizing the feudal system of imperial examination, satirizing the officials, truly reflecting their spiritual life and cultural mentality. at the same time also enthusiastically glorifies Feng Zicai, Liu Yongfu and other war heroes and Sun Yat-sen and so on. The revolutionary activities of the Democratic Revolutionaries express the author's patriotic thoughts against the feudal dictatorship and advocate national democratic revolution. In specific writing, the author adopts the modern popular block novel structure combined with the traditional mesh novel structure to unfold the plot, with ups and downs, twists and turns, touching and orderly, always around the main line.

As a historical novel, Nie Hai Hua draws on the spirit of the ancient "good history" of China to portray its characters. At the same time, it draws on the satirical approach of "The History of Confucianism" in which "the fair-minded accuse the evils of the times", commenting on events and weighing characters in a realistic manner. In terms of art, Nie Hai Hua also has many shortcomings.However, it is a skillful structure and outstanding novel at that time.(wenku)

==== the Travels of an Old Man====

The Travels of an Old Man was written by Liu E (1857-1909) and a total of 20 chapters. Liu E was an entrepreneur and scholar, not a professional writer, but his reputation as a literary figure was far greater than that of an entrepreneur and scholar. This novel is an unfinished work of his that was written in his later years with an autobiographical nature.
The novel takes a bell-ringing mountebank, Lao can (Tie Ying), as its main character, and narrates his experiences and activities during his travels in northern China, exposing the decadence and darkness of the Qing government, the brutality and lethargy of the officials, and the poverty and oppression of the people, especially attacking the abusive behavior of those "Qing officials" who are actually cruel officials, and expressing the author's strong views on the perilous reality of society and the country.

The artistic achievement of the novel is very high. The first is the superb descriptive skills, whether it is a description, a landscape, or a narrative, can be vividly depicted, such as the scenery of Thousand Buddha Mountain, Daming Lake etc., which makes people have a sense of being in the real world. Secondly, its psychological description and psychological analysis, with appropriate language, can brilliantly show the inner world of the characters. Thirdly, the exquisite structural art. The novel is in the form of a Travel Journal, with travel as a clue,and organic combined of what he see, hear, think and do along the way forms a unique structural feature of the novel.(wenku)

==== The Records of Officialdom Exposure====

The Records of Officialdom Exposure by Li Baojia (1867-1906), five editions and a total of 60 chapters. This is the first long chapter novel in China's modern era that was published serially in newspapers and magazines and achieved a social sensation, creating a culture of critical reality in modern fiction.

The novel consists of more than 30 relatively independent bureaucratic stories linked together, involving the Qing government from the emperor, down to the minor officials and so on,and these various bureaucrats of all kinds of evil behavior were exposed:They embezzled public funds, corrupt and pervert the law or the named "expedition bandits", but is harmful to the people. The work is like a scroll of the officialdom at the end of the feudal society, touching on the main contradictions of that time.

The novel's writing method is modelled on "The Scholars" and has been developed, making full use of exaggeration, comic style and satirical techniques. only a few strokes will outline the character's voice and physical appearance. And the author also good at describing the details, so that the characters are vivid and evocative, with a strong artistic impact. Therefore, the subsequent imitation of the work is quite a lot, it become a great view.(wenku)

==== 20 years witness strange present situation====

The Strange Situation Witnessed in Twenty Years was written by Wu Woyao(1866-1910), A total of 60 chapters. This is a long novel with autobiographical flavor.it through nearly 200 short stories that the protagonist hears and witnesses from the death of his father to his failure in business. it outlines the strange realities of late Qing society during the 20 years from the Sino-French War to the beginning of the 20th century.

The scope of social life is much broader than The Records of Officialdom Exposure. In addition to describing the officialdom, there are also involving the shopping malls, foreign markets, science fields, medical and astrological practices. It exposes the political situation, moral outlook, social customs, and human conditions of the increasingly colonized Chinese feudal society, and is of high cognitive value in helping readers to see the irreparable historical destiny of the late Qing society and feudal system.

The novel adopts the first-person narrative story, structured in a way that makes the reader feel intimate and trustworthy, setting a precedent in the history of Chinese fiction. The structure is also very clever: "nine deaths and a lifetime" is not only the narrator of the book story, but also the backbone of the structure of the book, and at the same time uses flashbacks, interpolations and other methods, combining it organically together, making the whole book complex and simple appropriate, muddle together.(wenku)

==== Conclution====

As a result of the bourgeois reformists and democratic revolutionaries strongly advocated, the novel creation in the late Qing Dynasty got unprecedented development, and a large number of influential novels emerged, forming a prosperous situation of the novel creation in the late Qing Dynasty.The emergence of the "Four satirical novels" in the late Qing Dynasty is an important sign that The creation of Chinese novels has entered another prosperous period.

===Reference===

*[1]https://baike.baidu.com/item/晚清四大谴责小说/702907?fromtitle=四大谴责小说&fromid=10570148&fr=aladdin
*[2]二十年目睹之怪现状[M]. 北方文艺出版社 , (清) 吴趼人, 2012
*[3]老残游记[M]. 北方文艺出版社 , (清) 刘鹗, 2012
*[4]官场现形记[M]. 北方文艺出版社 , (清) 李宝嘉, 2012
*[5]孽海花[M]. 北方文艺出版社 , (清) 曾朴, 2012
*[6]四大谴责小说政治批判手法研究[J].李辉东,2017

===Terms and Expressions===
The Records of Officialdom Exposure 《官场现形记》

The Strange Situation of Seeing in twenty years 《二十年之目睹怪现象》

the Travels of an Old Man 《老残游记》

Nai Hai Hua 《孽海花》

The Four Great Condemnation Novels of the late Qing dynasty 晚清四大谴责小说

===Questions===
1、what are The Four Great Condemnation Novels of the late Qing dynasty ?

2、which novel is modeled the "The Scholars"?

3、what’s the common characteristic of these four novels?

4、what other satirical novels do you know?

===Answers===
1、They are Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua.

2、The Records of Officialdom Exposure

3、The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time.

4、E.g.The Scholars

==Shadow Play - Li Lili 李丽丽 No.202070080594 MTI 英语笔译 ==

====The Origin of Shadow Play====

[[File:shadow play-6.jpg|300px|thumb|left|Chinese Shadow Play[https://image.baidu.com/search/detail?ct=503316480&z=0&ipn=d&word=%E7%9A%AE%E5%BD%B1%E6%88%8F&step_word=&hs=0&pn=185&spn=0&di=111650&pi=0&rn=1&tn=baiduimagedetail&is=0%2C0&istype=2&ie=utf-8&oe=utf-8&in=&cl=2&lm=-1&st=-1&cs=3403588094%2C288618070&os=1077736412%2C4270314261&simid=13900219%2C799340577&adpicid=0&lpn=0&ln=1690&fr=&fmq=1608542495445_R&fm=index&ic=0&s=undefined&hd=undefined&latest=undefined&copyright=undefined&se=&sme=&tab=0&width=&height=&face=undefined&ist=&jit=&cg=&bdtype=0&oriquery=&objurl=https%3A%2F%2Ftimgsa.baidu.com%2Ftimg%3Fimage%26quality%3D80%26size%3Db9999_10000%26sec%3D1608552866017%26di%3Ddd9012147fa3668822b515c8caa7e45d%26imgtype%3D0%26src%3Dhttp%3A%2F%2F5b0988e595225.cdn.sohucs.com%2Fimages%2F20180910%2Fa3e26f960530400282934cce56a15e15.jpeg&fromurl=ippr_z2C%24qAzdH3FAzdH3Fooo_z%26e3Bf5i7_z%26e3Bv54AzdH3FwAzdH3Fdcnacb80n_890d9l&gsm=ba&rpstart=0&rpnum=0&islist=&querylist=&force=undefined]]]

Shadow play has a long history according to the written records. Legend has it that Empress Xiaowu, the wife of Emperor Wu of the Han Dynasty, died of illness. Emperor Wu missed her so strongly that he was in a trance and ignored the government's affairs all day. One day, Minister Li Shaoweng went out and came across a child playing with a doll in his hand. The shadow of the doll was so vivid that he came up with an idea to cut the Mrs. Li's image out of cotton and silk, painted it, and installed wooden poles on its hands and feet. When Emperor Wu looked at it, it was like a treasure that he was glued to it. This love story is considered to be the earliest origin of shadow play. (Wei Liqun 2018,13)

There are also some views that shadow play originated in Xi'an of Tang Dynasty, however, it is worth discussing that although there were a variety of operas in the Tang Dynasty, yet there were no any records of shadow play mentioned in the Tang Dynasty. Up to now, the earliest shadow play was recorded in Song Dynasty. Its rise and development were closely related to Bianjing’s (the capital of Northern Song Dynasty) superior geographical environment, the development of commodity trade and good commercial transportation at that time. (Wei Liqun 2018,14-15)

====Introduction====

In Chinese ancient society, Chinese began to give performances using puppets against an illuminated screen. This is “shadow puppets”, also known as “lamp and shadow play”. It is considered as “precursor of movie” because it was the earliest moving part of form dubbed with human voice in the world. During a play, puppeteers hide behind the white screen and move puppets, while narrating the story, usually through singing. Performances are accompanied by musicians playing percussion and stringed instruments. A shadow puppet can perform actions such as “serving drinks”, “waving a sword and a spear,” or even “smoking” by puppeteer holding and moving manipulating rods on its body. (Wang Yexia 2012,1-2)

Typically, a shadow puppet has three rods and some may have five or seven rods. It can create rich designs such as shadow puppets, animals and stage props, for example, buildings, imperial palaces, chariots, tables and chairs as well as weapons. It is so rich that it includes almost everything under the sun. It combines traditional Chinese plastic art and performing art as well as the arts of painting, paper cutting, local opera, and ventriloquism. Besides, it has absorbed the best parts of local operas, folk songs and emerged into many schools. The well-known ones include Tangshan Shadow Play in Hebei Province, Beijing Shadow Play as well as Shaanxi, Shanxi and Hunan Shadow Play. etc. (Wang Yexia 2012,2-3)

So how to make a puppet? First, draw pictures of the various parts of the shadow puppets; second, finish carving with a knife and a hard board underneath the design; third, color the puppet with watercolor pens; fourth, paint the body parts with a brush dipped in oil. This can make the puppet transparent and better reflect colors under the light.; fifth, connect joint sections with the cotton thread; sixth, make the manipulating rods; finally, attach the manipulating rods to the shadow puppet with cotton thread. Thanks to different manipulating rods moves, the shadow puppet has a life, and can show happiness, anger, sorrow and gladness. (Wang Yexia 2012,29-35)

[[File:shadow play-3.jpg|300px|thumb|left|shadow play of puppet [https://image.baidu.com/search/detail?ct=503316480&z=0&ipn=d&word=%E7%9A%AE%E5%BD%B1%E6%88%8F&step_word=&hs=0&pn=52&spn=0&di=159940&pi=0&rn=1&tn=baiduimagedetail&is=0%2C0&istype=2&ie=utf-8&oe=utf-8&in=&cl=2&lm=-1&st=-1&cs=3259573009%2C2741597473&os=1545447922%2C43065069&simid=3408503629%2C426405487&adpicid=0&lpn=0&ln=1690&fr=&fmq=1608548398687_R&fm=result&ic=0&s=undefined&hd=&latest=&copyright=&se=&sme=&tab=0&width=&height=&face=undefined&ist=&jit=&cg=&bdtype=0&oriquery=&objurl=https%3A%2F%2Ftimgsa.baidu.com%2Ftimg%3Fimage%26quality%3D80%26size%3Db9999_10000%26sec%3D1608558486081%26di%3Db48786725188bc991e17f2b578acece7%26imgtype%3D0%26src%3Dhttp%3A%2F%2Fimg2.jiemian.com%2Fjiemian%2Foriginal%2F20170817%2F150295685830448400_a580xH.jpg&fromurl=ippr_z2C%24qAzdH3FAzdH3Fooo_z%26e3B3tj4twg_z%26e3Bv54AzdH3Fw6ptvsjAzdH3F8cc088c_z%26e3Bip4s&gsm=35&rpstart=0&rpnum=0&islist=&querylist=&force=undefined]]]

The eyes and the eyebrows of a shadow puppet’s five facial features represent different personalities. The good and positive people are typical of a benevolent and kind countenance, with nice-looking eyebrows and eyes, while the villain or the general are ferocious look, with sharp eyebrows and almond-shaped eyes. And the former are often concealed teeth and the latter are revealed teeth. The middle-aged people have short beard, but the elderly men have long beard. (Wang Yexia 2012,10-11)

The decorative designs on the shadow puppets are so important that they must match the character’s social status. In a shadow play, female characters are usually decorated with patters such as flowers, grass, clouds and phoenix, while male characters are often decorated with dragons, tigers, water and clouds. Shadows puppets look colorful under the light. To achieve a better visual effect, the translucent puppets need to be painted on both sides. The different colors of heads can also represent different characters’ personalities. The red is a symbol of a heroic and upstanding character and the representative is Guan Yu. The black is a sign of a just, honest and selfless personality and the representative is Zhang Fei. The yellow shows a brave and irascible character and is often used in fantasy plays to represent people with magic power. (Wang Yexia 2012,13-16)

====The Present Situation of Contemporary Shadow Play====
Since the founding of the People's Republic of China, shadow play, as an art form, has undergone a series of reforms under the guidance of the Party's principles, including the organization of theatrical troupes, the compilation and creation of plays, the drawing and performing forms of shadow play. With the advent of the "Cultural Revolution", the prosperity of shadow play came to an abrupt end. The troupe was disbanded, the repertoire was banned, and the artists were transferred to other fields. A large number of precious shadow puppet props and documents were damaged. This situation, except for some places, lasted until 1976. (Zhu Hengfu 2020,36）

After the end of the "Cultural Revolution", shadow puppet art rapidly revived, However, with the economic development being put in the first place of social activities and the popularity of television and the richness of artistic forms, shadow play is declining day by day with an irresistible trend, because shadow play arts are unable to keep pace with the times and get the appreciation from the audience. As a result, the prospect of shadow play art is becoming increasingly bleak. （Zhu Hengfu 2020,36）

In order to inherit Chinese excellent culture and protect the ancient art forms such as shadow play. On May 20, 2006, it was approved by the State Council to be included in the first batch of national intangible cultural heritage list. On November 27, 2011, UNESCO included Chinese shadow play in the "Representative List of Intangible Cultural Heritage of Humanity".（Zhu Hengfu 2020,36）

===References===
*Wang Yexia 王业霞.(2012). 《皮影戏》 [Shadow Play] 北京：高等教育出版社 Beijing: [Higher Education Publishing House]
*Wei Liqun 魏力群.(2018). 《小书大传承-皮影》["Small Book, Big Heritage - Shadow Play"] 重庆：重庆出版社 Chongqing: [Chongqing Publishing House]
*Zhu Hengfu 朱恒夫.(2020). 中国皮影戏的历史，现状与剧目特征[The History, Current Situation and Repertoire Characteristics of Chinese Shadow Theatre] 浙江艺术职业学院学报 [Journal of Zhejiang Arts Vocational College]

===Words and Expressions===
*shadow puppet皮影戏
*paper cutting 剪纸
*ventriloquism 口技
*manipulating rod 操纵杆
*five facial features 五官
*sharp eyebrows and almond-shaped eyes 尖眉杏眼
*Cultural Revolution 文化大革命
*intangible cultural heritage 非物质文化遗产

===Questions===
*1. When is the earliest shadow puppet’s record?
*2. What art of forms do shadow play use?
*3. What does a red head stand for in a play?
*4. When is shadow play put in the "Representative List of Intangible Cultural Heritage of Humanity".

===Answers===
*1. Song dynasty.
*2. It combines traditional Chinese plastic art and performing art as well as the arts of painting, paper cutting, local opera, and ventriloquism. Besides, it has absorbed the best parts of local operas, folk songs and emerged into many schools.
*3. The red is a symbol of a heroic and upstanding character.
*4. On November 27, 2011.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:32, 20 December 2020 (UTC)

==Confucian Culture - Li Liqin 李丽琴 Student No.202070080595 MTI 英语笔译==

===Introduction ===

Confucian school is an academic school founded by Confucius, developed by Mencius, and composed by Xunzi. Today, it still retains a certain vitality. Confucian school takes Confucianism as its guiding ideology whose central ideas are forgiveness, loyalty, filial piety, brotherhood, courage, benevolence, righteousness, propriety, wisdom and faith. (Li Xiaoyu 2010, 31)

Confucian school was on an equal footing with the other hundred schools in the pre-Qin period. After the First Emperor of Qin, also called Qin Shihuang, burned books and buried scholars alive, the development of the Confucian school suffered a serious defeat. Then, in order to maintain the feudal autocratic rule, Emperor Wudi of the Han Dynasty followed Dong Zhongshu's advice of "banishing other schools of thought and worshiping Confucianism only" and imposed restrictions on thought, which led to the revival of Confucian school. (Zhang Qizhi 1990, 20) The concepts of "Confucian school", "Confucianism", and "Confucian Religion" should be distinguished since Confucian school is a school of theory, Confucianism a social stratification, and Confucian religion belief. (Chen Zhibin, Du Aihong 2017, 60-61)

Laozi founded Chinese Taoist school; Confucius started Chinese Confucian school; Sun Tzu initiated Chinese military strategist school; Mozi was the founder of Mohism in the early Warring States. Confucianism contributes to guiding the code of conduct and constructing social order; Taoism focuses on fostering the view of nature and the orientation of spiritual development; Legalism serves the system construction of national political management; the concepts of Universal Love and utilitarianism are two cornerstones for the Mohism. The General Unity idea of Confucianism has played an important role in the unification of a nation, the enhancement of national cohesion and the integration of cultural values. (Tan Su 2012, 68)

After more than two thousand years of development and evolution, Confucian culture has built up a complete ideological system, involving politics, education, morality, ethics, code of conduct, life skills and other aspects. It has cultivated the wisdom and soul of the Chinese people throughout the history, and formed deep-rooted set patterns of thinking, psychology and survival. (Xiang Chunling 2008, 42-43)

=== Analysis of Confucian Culture ===

==== Intelligence Development ====

Confucius is a great educator, as well as a pioneer and practitioner of mass education. After Confucianism was established as a dominant culture, both the rulers and the public respected the teachings of the sage and attached great importance to education. In this context, a basic requirement is to stay highly cultured and steeped in propriety. After the Emperor Wen initiated the imperial examination system in the Sui Dynasty, those who are good scholars could make an official, which inspired students of poor families to change their lives by studying hard and diligent. (Zhang Qizhi 1990, 19)

For generations, the Chinese people have attached great importance to the education of their children, which is conducive to the improvement of the thinking ability of the whole nation. However, the corrupt of bureaucracy and the darkness of officialdom in metaphase and anaphase made many literati feel despairing about official career and discredit about the concept. In addition, the Four Books and Five Classics were the main learning content of Confucianism. Apart from government-run schools, private schools and self-study can hardly meet the requirements of the Six Classical Arts. (Zhang Qizhi 1990, 21) Therefore, the Four Books and Five Classics were the focus of students, while the Six Classical Arts were not highly valued.

====Spiritual Guidance ====

In terms of spirit, Confucianism contends that "As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection; The terrain is vast, a gentleman carries goods with great virtue." (Zhang Qizhi 1990, 86) Benevolent people love each other, which reflects the essence of “Unity of Man and Nature” and also the most brilliant connotation of Confucianism. This philosophy calls for people’s active contributions to the society. It is still alive in modern times, and is the fundamental requirement of people's spiritual orientation in the future. (Li Xiaoyu 2010, 32)

====Order Construction ====

In the age of barbarism and backwardness, a common feature was that a small number of people used power and force to suppress and enslave the majority, thus resulting in labor division and unfair distribution of wealth and generating corresponding social hierarchy and concepts. Given the fact that Confucianism developed in the transitional period of feudal society, the thoughts of Confucius and Mencius were rooted in the idealist view of destiny and did not break the shackles of social hierarchy. In addition, they even advocated the distinguish between the noble and the humble and highlighted the importance of hierarchy division. (Li Fangping 2013, 56)

In this context, the benevolence they advocated had great limitations in political management. The public could not be treated equally in terms of political status. Instead, the so-called benevolence calls for improvement of the living conditions of the public and more benefits from the ruling class. However, its purpose was to maintain social order and reconcile social contradictions. This is also the root cause of feudal rulers’ favoring of Confucianism. In essence, Confucianism did not promote social equality, instead, it worked to maintain the unequal feudal hierarchy that aggravated servitude. In fact, after a long history of feudal rule, the sense of hierarchy would be part of the national psyche. With the progress of times and civilization, the view of destiny and the thought of social order have become psychological shackles of the Chinese people. (Li Fangping 2013, 56)

After eliminating the ideology of feudal hierarchy and formalism, some philosophies of Confucianism still generate positive effects on modern society. Specifically, the spirit of benevolence and universal love is conducive to cultivate people’s spirits; the concept of “the country belongs to the public” reflects a sense of social responsibility to make contributions for society, which can be expanded into a sharing social and political philosophy for different countries. (Li Xiaoyu 2010, 33)

Filial piety and brotherhood increase the harmony and stability of family; Loyalty, faithfulness, propriety and forgiveness are conducive to the relationship between different countries, societies and people. "Loyalty" means that people should stay loyal to the country and people; "Friendliness" and "forgiveness" play an important role in resolving various contradictions and animosities; when it comes to "filial piety" and "propriety", many redundant forms inherited from feudal society should be eradicated and be more practical. (Xiang Chunling 2008, 39-41)

===The Contemporary Value of Confucian Culture ===

Today, Confucian culture is still of great significance. We must explore the value of Confucian culture on the basis of the excellent tradition of the Chinese nation and by combining the characteristics of the times with and the actual situation. The Confucian culture has affected Chinese more than two thousand years and gone deep into each aspect of Chinese society. (Xiang Chunling 2008, 39)

====Ideological and Political Education ====

Confucian culture calls for “the people-oriented” philosophy, and it places a high priority on human value and dignity. (Zhang Qizhi 1990, 51-57) Over the years, the Chinese nation has been influenced by this excellent philosophy. On this occasion, its behavioral pattern and psychological structure are endowed with uniqueness, which is mainly manifested in two aspects. One is to respect yourself, learn how to love and care yourself. Moreover, gain dignity and achieve the development of human value through the continuous improvement of moral cultivation. Second, respect others and show respect for others' personality by respecting, understanding and caring for others. (Xiang Chunling 2008, 39-40)

==== Modern Economic Construction====

Under today’s circumstance, some ideological contents are still alive and produce positive effects on promoting the economic construction of modernization and fostering modern patriotism emotion of the Chinese people. (Li Chengzong 2002, 65)

First of all, Confucian culture emphasizes the thought of "benevolence" and group consciousness. It is conducive to the cultivation of collectivism and provides a spiritual pillar for China's modern economy. (Li Chengzong 2002, 65)

Since Confucian culture reflects a collectivist view on life, individuals are full of sense of duty and responsibility towards others and groups. In this context, their self-cultivation targets at regulating the family, country and the world. Thus, the value of individual is closely linked with the rise and fall of the country, so they have a strong sense of responsibility. "Everyone being responsible for the fate of his country" has been a common belief for thousands of years. Such a social responsibility will give rise to a huge driving force for the development of the country and society. (Tan Su 2012, 68)

Second, the consciousness of "self-improvement" and the proposition of "seeking truth" in the Confucian culture strengthen the national spirit and provide a source power for China’s economic modernization. (Li Chengzong 2002, 66)

Yi Zhuan put forward: "As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection." It means that continuous development is the law of nature and that a gentleman should pursue progress and be strong, unyielding resilient and positive. For thousands of years, the Chinese nation has formed a fine tradition of working hard and striving for strength under the influence of these thoughts. Today, we carry forward the spirits of “self-improvement” and "seeking truth" in ways that further enhance national spirits and provide a strong driving force for the socialist modernization. (Li Chengzong 2002, 67)

Third, the "reform and innovation" concept in Confucian culture is conducive to the expansion of the reform and opening up and the acceleration of China's socialist modernization. On the basis of admitting the fact that the continuous development is the universal law of nature, Confucian culture puts forward the "innovation idea". The Book of Rites said, "If you can in one day renovate yourself; do so from day to day and let there be daily renovation." The Book of Changes said, "Reform refers to destroy the old, while innovation means to establish the new.” (Li Chengzong 2002, 67)

The concept not only serves as the theoretical basis for reform and innovation throughout the history, but also provides valuable lessons for the reform in socialist economic and political systems today. Domestically, promoting the innovative spirits can greatly enhance the reform consciousness of the Chinese people. Externally, it is conducive to advancing the opening up by leveraging the global influence of Confucian culture. (Li Chengzong 2002, 67)

==== Legal Construction ====

Confucian culture places a high priority on personal cultivation, while a highly civilized society under the rule of law must be composed of highly educated citizens. Confucian school, a school with thousands of years of history in China, has become an integral part of the Chinese culture. (Li Xiaoyu 2010, 32-33)

Nowadays, since China has called for the policy of combining the rule of virtue with the rule of law, it is the time for Confucian culture to find its historical position and fully play its role. Exploring the influence of Confucian culture on the construction of contemporary Chinese rule by law, not only can we help us more deeply understand the traditional culture, but also can promote the process of building the rule of law in contemporary China. (Li Xiaoyu 2010, 32-33)

The rule by virtue thought is an important part of Confucian culture and it emphasizes the importance of moral education. It is a national strategy pursued by ancient Chinese rulers and a method of national governance embodying reference significance in today’s China. (Wei Na 2014, 1-2)

In terms of national governance, Confucianism emphasizes the importance of morality, believing that national governance should not mainly rely on harsh punishment, instead, moral education should be applied to reform people. Confucius said, "By governing with virtue, rulers will be loved by the public, just like stars surround the North Star." By comparing rulers to the North Star and people to the stars, Confucius emphasized the importance of moral governance. (Wang Jie 2004, 77)

How to rule by virtue? First of all, rulers should pay attention to their personal cultivation and develop good moral characters, so that they can set a good example for the public. Only when officials and common people obey the ruler sincerely, can a good social atmosphere be formed. Secondly, since Confucianism takes "benevolence" as its core and calls for the rule of virtue, many people subconsciously believe that Confucianism denies the role of criminal law and that Confucian culture does not call for the rule of law. (Wang Jie 2004, 82-83)

In fact, this is not the case. While Confucianism advocates the rule of virtue, it also emphasizes the supplementary role of rule of law. Confucius said, "Sages believe that national governance must combine the rule of virtue and law." That is to say, if people are governed by systems and laws, they seek for impunity but lack of conscience; however, if they are guided by morality and etiquette, they will have a sense of right and wrong and will impose strict requirements on themselves. (Wang Jie 2004, 83)

In a word, we should clearly realize that, although Confucian culture is an excellent traditional culture in China, it was generated from the feudal society and its original intention was to maintain the feudal autocratic monarchy. Therefore, it inevitably has some drawbacks and limitations. Under this circumstance, we must analyse Confucian culture dialectically and explore the value of Confucian culture. At the same time, we should discard the bad habits and unfavorable factors left by it, so as to better carry forward our traditional culture and accelerate the construction of the rule of law in contemporary China. (Wang Jie 2004, 83)

===The Confucius Institute ===

With the improvement of China's international status and the increasingly extensive international exchanges, Chinese culture has won wider foreign attention and the world is more eager to learn and understand the Chinese culture. The Confucius Institute project, founded in 2004, emerges in response to the call of the times. Today, Confucius Institutes have spread throughout Asia, Africa, The Americas, Europe and Oceania. (Wang Ying, Ti Wenjing 2009, 30)

Fundamentally speaking, its is conducive to the "going out" of Chinese culture since language is an important carrier of Chinese culture. It is of positive significance to the construction of China's national image, the promotion of China's international influence, the realization of wider international communication. (Wang Ying, Ti Wenjing 2009, 30)

The rapid development of Confucius Institutes has fully demonstrated the needs and aspirations of people around the world to learn Chinese and learn more about China, but there are still some problems in this process. Today, countries are committed to spreading their own language and culture, so there is a fierce competition in international cultural promotion. In addition, the Confucius Institutes is struggling to achieve sustainable development. Internally, its development has been restricted by many factors, including the shortage of teachers and textbooks, the low quality and the lack of pertinence. (Wu Ying, Ti Wenjing 2009, 31)

At present, Confucius Institutes are prevalent all over the world, but the promotion strategy seeking for quantity and speed results in a serious shortage of teachers capable of teaching Chinese as a foreign language. According to statistics, there is a global shortage of at least five million TCSL teachers. (Wu Ying, Ti Wenjing 2009, 31)

Secondly, the lack of high-quality and localized teaching materials for Chinese has also become a bottleneck for the development of Confucius Institutes. The shortage of Chinese textbooks affects the depth of cultural communication of Confucius Institutes directly. Thirdly, Confucius Institutes are not capable of spreading the ideological depth of the Chinese culture. Although the textbooks are rich in content, they mainly focus on promoting folk culture by introducing Chinese food, tea and wine, traditional Chinese medicine and martial arts. Meanwhile, they rarely involve the ideological essence of traditional Chinese culture and the modern value of Chinese culture. (Wu Ying, Ti Wenjing 2009, 32)

The Confucius Institutes should fully explore the modern significance of Confucianism and cast the quintessence of Chinese culture, and strengthen the spread of the core idea of Chinese culture and its modern cultural value. The connotation of Chinese culture is very rich. What Confucius Institutes should spread is not all the contents of Chinese culture, but the contents with universal value that are different from other countries and represent the essence of Chinese culture. (Xiang Chunling 2008, 42)

===Terms and Expressions ===

儒家 Confucian school

儒学 Confucianism

儒教 Confucian religion

兼爱 Universal love

恕、忠、孝、悌、勇 forgiveness, loyalty, filial piety, brotherhood, courage

仁、义、礼、智、信 benevolence, righteousness, propriety, wisdom and faith

学而优则仕 A good scholar will make an official

四书五经 the Four Books and Five Classics

天行健，君子当自强不息；地势坤，君子以厚德载物。As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection; The terrain is vast, a gentleman carries goods with great virtue.

天下兴亡，匹夫有责 Everyone being responsible for the fate of his country

===Questions ===

1. What’s the central ideas of Confucian culture?

2. What’s the difference among Confucian school, Confucianism and Confucian religion?

3. What do you think of the relationship between Confucian school, Taoist school, Mohist school, Legalist school?

4. What’s the Six Classical Arts?

5. What you think of the ancient influence of Confucianism?

6. Do you think Confucian culture still has its contemporary values in China? And why?

7. What do you think of the current situation of the development of the Confucian institute?

===Answers===

1. The central ideas of Confucian culture are forgiveness, loyalty, filial piety, brotherhood, courage, benevolence, righteousness, propriety, wisdom and faith.

2. Confucian school is a school of theory, Confucianism is a social stratification, and Confucian is a religion belief.

3. Confucian school emphasizes the code of conduct and the social order construction; Taoist school focuses on fostering the view of nature and the orientation of spiritual development; Legalist school serves the system construction of national political management; Mohist school emphasizes Universal Love and utilitarianism. Although Confucian school, Taoist school, Mohist school and Legalist school are different schools with different theories, they are not completely antagonistic.

4. The Six Classical Arts refers to propriety(礼), music（乐）, archery（射）, riding（御）, writing（书） and arithematic（数）.

5. The ancient influence of Confucianism should be analysed from a historical perspective. It was generated from the feudal society and its original intention was to maintain the feudal autocratic monarchy. Therefore, it inevitably has some drawbacks and limitations. While contributing to intelligence development, spiritual guidance and order construction to some extent, it has also led to some negative effects in the long run. For example, it called for rigid feudal hierarchy and resulted in spiritual constraints.

6. Yes. Although Confucian culture has a history of thousands of years, it still has contemporary values in today's society. For instance, Confucian culture calls for “the people-oriented” philosophy and places a high priority on human value and dignity, which is still of profound significance; Confucian culture emphasizes the thought of "benevolence" and group consciousness. It is conducive to the cultivation of collectivism and provides a spiritual pillar for China's modern economy.

7. The rapid development of Confucius Institutes has fully demonstrated the needs and aspirations of people around the world to learn Chinese and learn more about China, but there are still some problems in this process. Nowadays, the Confucius Institutes is struggling to achieve sustainable development. Internally, its development has been restricted by many factors, including the shortage of teachers and textbooks, the low quality and the lack of pertinence. Joint efforts of all social sectors should be made to achieve the sustainable development of it.

===References===

*Chen Zhibin, Du Aihong 陈智斌, 杜艾红. (2017). 儒学、儒家、儒教之异同 [The Differences and Similarities of Confucian School, Confucianism and Confucian Religion]. ''审计月刊'' Audit Monthly (03) 60-62.

*Li Chenzong 李承宗. (2002). 论儒家文化对培养现代爱国主义情感的积极作用 [On the Positive Effects of Confucian Culture on Cultivating Patriotism]. ''廊坊师范学院学报'' Journal of Langfang Teachers College (02) 65-70.

*Li Fangping 李芳萍. (2013). 儒家思想对中国文化的影响研究 [A Study on the Influence of Confucianism on Chinese Culture]. ''前沿'' Forward Position (10) 55-56.

*Li Xiaoyu 李晓愚. (2010). 儒家仁爱思想的当代诠释 [Contemporary Interpretation of Benevolence]. ''郑州大学学报(哲学社会科学版)'' Journal of Zhengzhou University (05) 31-33.

*Tan Su 谭苏. (2012). 论春秋战国时期的百家争鸣 [On the Competition of Ideas in the Spring and Autumn Period and the Warring States Period]. ''兰台世界'' Lantai World (10) 67-68.

*Wang Jie 王杰. (2004). 为政以德: 孔子的德治主义治国模式 [Rule of Virtue: Confucian’s Model of Governance]. ''中共中央党校学报'' Journal of the Party School of the Central Committee of the C．P．C. (02) 77-83.

*Wu Ying, Ti Wenjing 吴瑛, 提文静. (2009). 孔子学院的发展现状与问题分析 [The Development Status and Problems of Confucius Institute]. ''云南师范大学学报 (对外汉语教学与研究版)'' Journal of Yunnan Normal University (05) 28-33.

*Xiang Chunling 向春玲. (2008). 儒家文化的现代意义 [On Modern Significance of Confucian Culture]. ''中共中央党校学报'' Journal of the Party School of the Central Committee of the C．P．C. (06) 39-43.

*Zhang Qizhi 张岂之. (1990). ''中国儒学思想史'' [The History of Chinese Confucianism]. 陕西：陕西人民出版社 Shaanxi: Shaanxi People’s Publishing House. --[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:04, 20 December 2020 (UTC)

==Ch'ien Chung-shu - Liu Liu刘柳， 202070080596 MTI==

====Ch'ien Chung-shu====

Ch'ien Chung-shu (1910-1998), a well-known scholar, writer, translator and literary researcher, was born into an education family in Wuxi, Jiangsu Province. In Chinese academic circles, Qian was ranked with Rao Zongyi, a master in academic circles, and both were called "South Rao and North Qian". He was admitted to Tsinghua University in 1929 and got to know Yang Jiang in 1932. Qian became famous soon after the enrolment, not only for the 15 mark of his mathematics, but for his excellent Chinese and English, especially full marks in English.(360 Encyclopedia)

Qian had an engagement with Yang the year after their acquaintance and went to study at Oxford University in England along with her. In 1937, he obtained the bachelor's degree from Oxford with the treatise ''China in the English Literature of the Seventeenth and Eighteenth Centuries'', and his daughter Qian Yuan was born the same year. He wrote a great many profound literary works in his lifetime. When it comes to Ch'ien Chung-shu, people would think of his representative work ''Fortress Besieged'', which was published in 1947.(360 Encyclopedia)

As a realistic satirical novel, ''Fortress Besieged'' is known as "The New Scholars" in the 1940s. The novel is centralized on Fang Hongjian,who returned from studying abroad at the beginning of the War of Resistance against Japanese Aggression. It depicts the struggles in love, marriage,career and life of a group of intellectuals who were far away from the times and the people during the War of Resistance against Japanese Agression. It reveals their inner poverty, emptiness and lowliness, criticizes the dark reality of the Kuomintang-controlled areas, and reveals the crisis of modern civilization and the dilemma of modern life.(Qian Zhongshu 1947)

In the preface of the book, Qian said that, "In this book I intended to write about a certain segment of society and a certain kind of people in modern China. In writing about these people, I didn’t forget they are human beings, still human beings with the basic nature of hairless, two-legged animals. "The novel is like an X-ray mirror that reveals the deformed characters and ugly souls of those "hairless and two-legged animals" and analyzes the cultural matrix which is responsible for the deformed characters and ugly souls of these "latest style" literati.(Qian Zhongshu 1947)

Yang Jiang said, "The main connotation of ''Fortress Besieged'' is that those who are besieged by the city want to escape, while those outside want to rush in. This is what most people wish for in life, whether in marriage or career. "The meaning of "fortress besieged" is also stated several times in the novel. It tells people that life is a besieged city everywhere, people have marriage and divorce, divorce and marriage in endless succession,with everlasting confusion and dilemma. The questions that Qian raised in the novel refer to a question of universal significance, which is the crisis of modern civilization and the dilemma of modern life as a whole. In December 1990, the television series ''Fortress Besieged'' was broadcast on China Central Television(CCTV) and enjoyed great popularity.quotation is missing--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 08:20, 14 December 2020 (UTC)

Ch'ien Chung-shu has made significant achievements in literary research and literary creation. In particular, it is of great significance to carry forward and deny traditional Chinese culture scientifically and learn from foreign culture selectively. He has wrote the collection of essays ''Written in the Margins of Life'' (1941), the collection of short stories ''Humans·Beasts·Ghosts'' (1946), and the novel ''Fortress Besieged'' (1947).

Both his essays and novels are wise and meaningful. Qian has read Chinese history, philosophy and literary classics in depth and has studied western old and new literature, philosophy and psychology. Many of his works, such as ''Limited Views:Essays on Ideaas and Letters'' and ''Patchwork:Essays on Art and Literature'', have enjoyed high reputation in academic circles both at home and abroad.

Ch'ien Chung-shu viewd China and the world with a cultural criticism spirit. Based on his profound knowledge of Chinese and world culture, Qian has always shown a clear mind and a deep insight when observing Chinese and Western culture. He didn't reject any theories or doctrines, nor did he blindly follow any authorities. He devoted his life to promoting Chinese literature and art to the world.

To this end, he not only explicated the profound meaning and unique value of Chinese culture in depth, but also pointed out its historical and regional limitations. He not only criticized the Chinese for their arrogance towards the local culture due to certain illusions, but also mercilessly eliminated the Westerners' prejudice centered on European and American culture due to ignorance. It is Ch'ien Chung-shu who has promoted cultural communication between China and other countries.

November 21st,2020 is the 110th anniversary of the birth of Ch'ien Chung-shu. People often call him a well-informed scholar, but he is more of a down-to-earth writer and scholar. He was indifferent to fame and wealth and alaways took a rigorous and serious attitude towards academic research. We feel ourselves in an entirely new world when we read the subtle metaphors in ''Fortress Besieged'', while we read ''Limited Views:Essays on Ideas and Letters'' and ''Patchwork:Essays on Art and Literature'', we are amazed at Qian's erudition. People all over the world admire his talent, but in fact,it is his meticulous and diligent reading spirit that makes him a well-informed scholar.(Wang Shuizhao 2020)

Many of his life experiences and the question of whether his scholarship was systematic or not have attracted much attention. Wang Shuizhao, professor of Chinese Department of Fudan University, who has studied and worked with Ch'ien Chung-shu for a long time, has recently published his new book ''Academic Life of Qian Zhongshu'', in which he writes about Qian's life experiences and academic achievements based on the first-hand historical data, his personal experiences and his own understanding of academia, and gives answers to the questions discueesed widely, such as Qian's experience of being falsely accused, whether there exists system in his scholarship and the collision of viewpoints between Qian and Chen Yinke.(Wang Shuizhao 2020)

====Terms and Expressions====

''China in the English Literature of the Seventeenth and Eighteenth centuries'' 《十七十八世纪英国文学中的中国》

''Fortress Besieged'' 《围城》

Kuomintang-controlled areas 国统区

''Written in the Margins of Life'' 《写在人生边上》

''Humans·Beasts·Ghosts'' 《人·兽·鬼》

''Limited Views:Essays on Ideas and Letters'' 《管锥编》

''Patchwork:Essays on Art and Literature'' 《谈艺录》

the 110th anniversary of the birth of Ch'ien Chung-shu 钱钟书诞辰110周年纪念日

''Academic Life of Qian Zhongshu '' 《钱锺书的学术人生》

====Questions====

1.What is Ch'ien Chung-shu's representative work? When was it published?

2.When was the TV series ''Fortress Besieged'' broadcast?

3.Do you know other works about Ch'ien Chung-shu? Can you list some of them?

4.Which book did Wang Shuizhao publish in commemoration of the 110 anniversary of the birth of Ch'ien Chung-shu? What does he talk about in this book?

5.Which sentence is your favoriate in ''Fortress Besieged''?

===Answers===

1.Ch'ien Chung-shu's representive work is ''Fortress Besieged''. It was published in 1947.

2.It was broadcast in December 1990.

3.''Patchwork:Seven Essays on Art and Literature''（《七缀集》） and ''Poetic Remains of an Ephemeral Life''（《槐聚诗存》）.

4.Wang Shuizhao published his new book ''Academic Life of Qian Zhongshu'' in commemoration of the 110 anniversary of the birth of Ch'ien Chung-shu, in which he writes about Qian's life experiences and academic achievements.

5."I want to be able to occupy the whole life of the man I love. Before meeting me, he would have had no past and would be waiting for me with a clean slate."

===References===

Qian Zhongshu.钱钟书.(1947).''围城''.[Fortress Besieged].上海晨光出版公司[Shanghai Chenguang Publishing Corporation].

Wang Shuizhao.王水照.(2020).''钱锺书的学术人生''.[Academic Life of Qian Zhongshu].中华书局[Zhonghua Book Company,Ltd.].

--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 08:20, 14 December 2020 (UTC)

== ''' Crosstalk''' Liu Ou 刘欧， 202070080597，MTI==
大标题+小标题+名字拼音+汉字+学号+专业--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)
<center>刘欧 Liu Ou </center>

===The Development of Crosstalk===

Crosstalk, in the ancient time was known as onomatopoeia, originally refers to imitate others’ voices. It was evolved and further developed from the folk opera in North China, and integrated with imitating oral skills and other folk art forms. It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty. It’s a folk vocal art that uses jokes or funny questioning and answering to make the audience laugh. In the early years of the Republic of China (1912-1949), crosstalk gradually developed from one-person ventriloquism to one person stand-up talk, and the name changed to cross talk. Later, it developed into stand-up crosstalk, dual crosstalk, and group crosstalk. And become a veritable form of art. After years of development, dual crosstalk has finally become the most popular form of crosstalk among audiences.In the late Qing Dynasty, crosstalk formed its modern features and styles. The language uses in crosstalk is mainly Beijing dialect, however, there are also “dialect crosstalk” in other regions of China. (360 Encyclopedia)

Crosstalk, in the ancient time known as onomatopoeia, originally refers to imitate others’ voices. It was evolved and further developed from the folk opera in North China, and integrated with imitating oral skills and other folk art forms. It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty. It’s a folk vocal art that uses jokes or funny questioning and answering to make the audience laugh. In the early years of the Republic of China (1912-1949), crosstalk gradually developed from one-person ventriloquism to one person stand-up talk, and the name changed to cross talk. Later, it developed into stand-up crosstalk, dual crosstalk, and group crosstalk. And it becomes a veritable form of art. After years of development, dual crosstalk has finally become the most popular form of crosstalk among audiences. In the late Qing Dynasty, crosstalk formed its modern features and styles. The language uses in crosstalk is mainly Beijing dialect, however, there are also “dialect crosstalk” in other regions of China. (360 Encyclopedia)夹注应在句号前。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

Crosstalk is a original folk art in China, with a long historical tradition, deeply loved by the majority of the people. The once-dead crosstalk art has been reborn and developed very rapidly especially since the founding of the People’s Republic of China. It is no longer confined to several cities in the north, nor spread only within the citizens, but also spread from the north to the whole country, from the city to the countryside, and from the citizens to all strata. (Hou Baolin, 1982:01)

Crosstalk is a original folk art in China, with a long historical tradition, deeply loved by the majority of the people 这句话语法错误--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC) . The once-dead crosstalk art has been reborn and developed very rapidly especially since the founding of the People’s Republic of China. It is no longer confined to several cities in the north, nor spread only within the citizens, but also spread from the north to the whole country, from the city to the countryside, and from the citizens to all strata 这句话关联词不完整， spread主谓注意一致，注意逗号的使用以及夹注在句号前。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). (Hou Baolin, 1982:01)

===Four Basic Skills in Crosstalk===

Speaking, imitating, teasing and singing are the four basic artistic skills of crosstalk. “Speaking” means to tell jokes, stories, lantern riddles, drinking games, etc; “imitating” is to imitate all kinds of birds and animals, hawking, singing and the sound of different languages, etc; “teasing” is to gag and tease; “sing” means to sing Taiping lyrics (most of which contain the meaning of peace and prosperity, so they are called Taiping) (1982:194), opera lyrics and songs. Crosstalk artists regard “speaking, imitating, teasing and singing” as their “four compulsory lessons”. For example, by saying “tongue twisters” or “reciting classical repertoires” to grasp the rhythm in language and correct the pronunciation. By learning all kinds of sounds to gain the ability to imitate. To practice singing skills by singing “Taiping lyrics” , opera lyrics and songs. (Hou Baolin, 1982:11)

Speaking, imitating, teasing and singing are the four basic artistic skills of crosstalk. “Speaking” means to tell jokes, stories, lantern riddles, drinking games, etc; “imitating” is to imitate all kinds of birds and animals, hawking, singing and the sound of different languages, etc; “teasing” is to gag and tease; “sing” means to sing Taiping lyrics (most of which contain the meaning of peace and prosperity, so they are called Taiping) (1982:194)作者？--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC), opera lyrics and songs. Crosstalk artists regard “speaking, imitating, teasing and singing” as their “four compulsory lessons”. For example, by saying “tongue twisters” or “reciting classical repertoires” to grasp the rhythm in language and correct the pronunciation 不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). By learning all kinds of sounds to gain the ability to imitate不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). To practice singing skills by singing “Taiping lyrics” , opera lyrics and songs不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). (Hou Baolin, 1982:11)

===Characteristics of Crosstalk===

First of all, crosstalk is the art of “speaking”, which belongs to the art of “performing with words”, it is different from drama that “performing with body movements” 出现了两个句子，无连接词。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). This kind of performance has a close relationship between the actors and the audience and shortened the distance between the stage and the audience. The actors directly communicate with the audience and perform with the audience's cooperation and tacit understanding to obtain artistic effect. In this sense, crosstalk is a collective performance of actors and audiences. From the perspective of the audience, they are not standing on the opposite side of the actors and appreciating the stage performance passively and objectively, but creating artistic images with the actors. (Hou Baolin. 1982:02)

First of all, crosstalk is the art of “speaking”, which belongs to the art of “performing with words”, it is different from drama that “performing with body movements” 出现了两个句子，无连接词。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). This kind of performance has a close relationship between the actors and the audience and shortened the distance between the stage and the audience. The actors directly communicate with the audience and perform with the audience's cooperation and tacit understanding to obtain artistic effect. In this sense, crosstalk is a collective performance of actors and audiences. From the perspective of the audience, they are not standing on the opposite side of the actors and appreciating the stage performance passively and objectively, but creating artistic images with the actors. (Hou Baolin. 1982:02)参考格式(Liu Miqing 2010, 17) --[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

Secondly, crosstalk is the art of laughter. Crosstalk uses laughter as a weapon to expose contradictions, shape characters and evaluate life. Without laughter, it can constitute any other arts, but not crosstalk and comedy. In other words, crosstalk has the characteristics of humor and satire. It reflects that life is not flat, but exaggerated and even deformed. China has a long tradition of satirizing emperors or high rank officials, its written record could be traced back to the Zhou (1046BC-256BC) and Qin (221BC-207BC) Dynasties. Satire is the product of class oppression. China has been in a feudalistic society for a long time, without political democracy and freedom of speech, the people often take circuitous methods to fight against the ruling class. Satirical art is like a weed under a boulder. Only through deformation and roundabout can this kind of art maintain to exist. (Hou Baolin. 1982:03)

Secondly, crosstalk is the art of laughter. Crosstalk uses laughter as a weapon to expose contradictions, shape characters and evaluate life. Without laughter, it can constitute any other arts, but not crosstalk and comedy. In other words, crosstalk has the characteristics of humor and satire. It reflects that life is not flat, but exaggerated and even deformed. China has a long tradition of satirizing emperors or high rank officials, its written record could be traced back to the Zhou (1046BC-256BC) and Qin (221BC-207BC) Dynasties 没有连接词--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). Satire is the product of class oppression. China has been in a feudalistic society for a long time, without political democracy and freedom of speech, the people often take circuitous methods to fight against the ruling class没有连接词--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). Satirical art is like a weed under a boulder. Only through deformation and roundabout can this kind of art maintain to exist. (Hou Baolin. 1982:03)

“Speaking” and “laughing” constitute the basic outline of cross talk art, which is a language performance art with comedy style. “Speaking”, as a kind of rap art, establishes the mode of crosstalk art, which is distinguished from drama art. “Laughing” is the artistic characteristics of crosstalk, which distinguishes it from other rap art forms. These two characteristics are interdependent and complementary. (Hou Baolin. 1982:04)

Crosstalk belongs to the art of drama, but it is different from comedy. In comedy, the laughter of audience mainly comes from plot and comic characters, while in crosstalk it mainly comes from “baofu” (jokes). Sometimes it relies on the plot, sometimes it is not needed, but win the applaud of audience by the charm of language. “Baofu” must be expressed in the way of “dialogue” and “chatting” between the actors . (Hou Baolin. 1982:04)

===Famous Artists of CrossTalk===

In Emperor Tongzhi (1861—1874) and Emperor Guangxu (1875—1908) periods, Zhu Shaowen (stage name “Qiong Bupa, which means not afraid of poverty”) was regarded as the “ancestor”of crosstalk art. Other famous crosstalk artists including Hou Baolin(1917-1993), a pioneering master of crosstalk. In his 60 years of art career, he has devoted himself to the research and development of crosstalk art and brought laughter to the audience. Under his leadership and promotion, crosstalk art has really entered thousands of households and reached a remarkable artistic peak. His crosstalk works including Drama Talks, Drunkenness and etc. Ma Sanli (1914-2003) is the son of the crosstalk actor Ma Delu. Ma Sanli devoted himself to the exploration of long-term artistic practice, and created the unique “Ma’s Style of Crosstalk”. He was the oldest, most experienced and most accomplished crosstalk leader in the cross-talk circle at that time. So was deeply loved and respected by all walks of life and the audience. Ma's cross talk enjoys wide popularity among the people. In Tianjin, it was a saying that “no branches of crosstalk did not learn from Ma”. His representative works including “Eating Yuanxiao(dumpling)”, “Selling Tickets” and “the Yellow Crane Tower” . Other famous crosstalk artists include Zhang Yongxi, Liu Baorui, Hou Yaowen, Jiang Kun, Feng Gong, Niu Qun and Guo Degang. (Baijiahao, 2018 )

===Terms and Expressions===

speaking, imitating, teasing and singing 说学逗唱

Taiping lyrics 太平歌词

Baofu 包袱

Drama Talks 《戏剧杂谈》

Drunkenness 《醉酒》

Selling Tickets 《卖挂票》

===Questions===

1.When did crosstalk form its format?

2.What is Taiping lyrics?

3.Who was regarded as the “ancestor”of crosstalk art ?

4.What are the four basic skills of crosstalk?

===Answers===

1.It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty.

2.Taiping lyrics (most of which contain the meaning of peace and prosperity) is the content to be sang in the crosstalk.

3.Zhu Shaowen.

4.They are speaking, imitating, teasing and singing.

===References===

1.Hou Baolin,Xue Baokun,侯宝林,薛宝坤.(1982)，《相声溯源》，People's Education Press

2.https://cul.sohu.com/20090619/n264630449.shtml

3.https://baike.so.com/doc/1925383-2037001.html

4.https://baijiahao.baidu.com/s?id=1590742532351773378

注意参考文献格式：
Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

==Liu Yi 刘艺==
Go 围棋--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:04, 9 November 2020 (UTC)
===GO - Liu Yi 刘艺 202070080640 MTI===

Go is an adversarial game with the objective of surrounding a larger total area of the board with one's stones than the opponent[1]. As the game progresses, the players position stones on the board to map out formations and potential territories. Contests between opposing formations are often extremely complex and may result in the expansion, reduction, or wholesale capture and loss of formation stones.[2](NRICH Team, Going First, 2007)

A basic principle of Go is that a group of stones must have at least one open point bordering the group, known as a liberty, to remain on the board. One or more liberties enclosed within a group is called an eye, and a group with two or more eyes cannot be captured, even if surrounded.[3] (Iwamoto, Kaoru,1977)Such groups are said to be unconditionally alive.

The general strategy is to expand one's territory, attack the opponent's weak groups (groups that can be killed), and always stay mindful of the "life status" of one's own groups. The liberties of groups are countable. Situations where mutually opposing groups must capture each other or die are called capturing races, or semeai. In a capturing race, the group with more liberties (and/or better "shape") will ultimately be able to capture the opponent's stones. Capturing races and the elements of life or death are the primary challenges of Go.

Players may pass rather than place a stone if they think there are no further opportunities for profitable play. The game ends when both players pass or when one player resigns. In general, to score the game, each player counts the number of unoccupied points surrounded by their stones and then subtracts the number of stones that were captured by the opponent. The player with the greater score (after adjusting for komi) wins the game.

In the opening stages of the game, players typically establish positions (or "bases") in the corners and around the sides of the board. These bases help to quickly develop strong shapes which have many options for life (self-viability for a group of stones that prevents capture) and establish formations for potential territory. Players usually start in the corners because establishing territory is easier with the aid of two edges of the board. Established corner opening sequences are called "joseki" and are often studied independently.

"Dame" are points that lie in between the boundary walls of black and white, and as such are considered to be of no value to either side. "Seki" are mutually alive pairs of white and black groups where neither has two eyes. A "ko" (Chinese and Japanese: 劫) is a repeated-position shape that may be contested by making forcing moves elsewhere. After the forcing move is played, the ko may be "taken back" and returned to its original position. Some "ko fights" may be important and decide the life of a large group, while others may be worth just one or two points. Some ko fights are referred to as "picnic kos" when only one side has a lot to lose. The Japanese call it a hanami (flower-viewing) ko.

Playing with others usually requires a knowledge of each player's strength, indicated by the player's rank (increasing from 30 kyu to 1 kyu, then 1 dan to 7 dan, then 1 dan pro to 9 dan pro). A difference in rank may be compensated by a handicap—Black is allowed to place two or more stones on the board to compensate for White's greater strength. There are different rule-sets (Korean, Japanese, Chinese, AGA, etc.), which are almost entirely equivalent, except for certain special-case positions.

Aside from the order of play (alternating moves, Black moves first or takes a handicap) and scoring rules, there are essentially only two rules in Go:
• Rule 1 (the rule of liberty) states that every stone remaining on the board must have at least one open "point" (an intersection, called a "liberty") directly orthogonally adjacent (up, down, left, or right), or must be part of a connected group that has at least one such open point ("liberty") next to it. Stones or groups of stones which lose their last liberty are removed from the board.
• Rule 2 (the "ko rule") states that the stones on the board must never repeat a previous position of stones. Moves which would do so are forbidden, and thus only moves elsewhere on the board are permitted that turn.

Almost all other information about how the game is played is a heuristic, meaning it is learned information about how the game is played, rather than a rule. Other rules are specialized, as they come about through different rule-sets, but the above two rules cover almost all of any played game.[4](British Go Association,2007)

Although there are some minor differences between rule-sets used in different countries, most notably in Chinese and Japanese scoring rules, these differences do not greatly affect the tactics and strategy of the game.

Except where noted, the basic rules presented here are valid independent of the scoring rules used. The scoring rules are explained separately. Go terms for which there is no ready English equivalent are commonly called by their Japanese names.

The two players, Black and White, take turns placing stones of their colour on the intersections of the board, one stone at a time. The usual board size is a 19×19 grid but for beginners, or for playing quick games, the smaller board sizes of 13×13 and 9×9 are also popular.[5] The board is empty to begin with. Black plays first, unless black is given a handicap of two stones or more (in which case, white plays first). The players may choose any unoccupied intersection to play on, except for those forbidden by the ko and suicide rules (see below). Once played, a stone can never be moved and can be taken off the board only if it is captured. A player may also pass, declining to place a stone, though this is usually only done at the end of the game when both players believe nothing more can be accomplished with further play. When both players pass consecutively, the game ends and is then scored.

===Terms and Expressions===
Go 围棋 heuristic 启发式的
adversarial game 对抗性游戏 intersection 交叉点
board 棋盘 black 黑棋
formation 阵型 white 白棋
move 走棋 scoring rule 计分规则
liberty 自由度 player 棋手

===Questions===
1, What’s the basic principle of Go?

2,Aside from the order of play (alternating moves, Black moves first or takes a handicap) and scoring rules, What are other two essential rules in Go？

3, What countries have the most notable scoring rules differences?--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:36, 9 December 2020 (UTC)

===Answers===
1, A basic principle of Go is that a group of stones must have at least one open point bordering the group, known as a liberty, to remain on the board.

2,The rule of liberty and the "ko rule".

3, Most notably in Chinese and Japanese scoring rules--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:35, 9 December 2020 (UTC)

===References===
[1]Matthews, Charles (2004). Teach Yourself Go. McGraw-Hill. ISBN 978-0-07-142977-1.

[2]NRICH Team, Going First, University of Cambridge, retrieved 2007-06-16

[3]Iwamoto, Kaoru (1977). Go for Beginners. New York: Pantheon. ISBN 978-0-394-73331-9.

[4]British Go Association, Comparison of some go rules, retrieved 2007-12-20

[5]Kim, Janice; Jeong, Soo-hyun (1997). Learn to Play Go. Five volumes (2nd ed.). New York, NY: Good Move Press. ISBN 978-0-9644796-1-6.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 07:36, 21 December 2020 (UTC)

==Liu Yiyu 刘怡瑜,202070080598 MTI 标题 is missing--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 08:21, 14 December 2020 (UTC)==

===The Four Most Handsome men in Ancient China===
It is said that there were four most beautiful women in ancient times, and corresponding to that, it is worth mentioning that there were four most attractive men at that time.Despite that we consider these four men as attractive, this refers to more than just their appearance. They have a common feature: it proves that while their appearance is marvelous, they are also outstanding in literature. Namely, as a Chinese saying goes, they are endowed with both beauty and talent.

These four men are Pan An, King Lanling, Ji Kang, and Wei Jie.（Wang Zhenbo 2008,59-60）

The allusion of “throwing fruit to fill a carriage” originates from Pan An, which resembles movie fans nowadays to see their idols. There is a comment on Pan An’s appearance: "No more and no less." The history books also describe Pan An with three words “good-looking, well-mannered, and graceful”. Although these did not describe Pan An’s appearance in details, such as eyebrows and eyes or lips, from these side descriptions, we can know that Pan An’s appearance is far above ordinary people, and even his styles draw imitation from others.

At the same time, Pan An is known as “the flower of a county in Heyang”, and he is also one of the few men who are compared with flowers to be praised for excellent appearance. The beauty of exterior only fails to last long in this world. Pan An's talent and temperament and the devotion to his wife are also often eulogized. Pan Yue showed his unusual talent since he was a child, and he was called a child prodigy by the villagers. In his early years, he was appreciated by an official and recommended as a scholar.

Later, served as the magistrate of Heyang (now Meng County, Henan), he was diligent in political affairs, and advocated the people to plant more fruits and trees. The county was full of trees and peaches and plums everywhere, known as “Flower County”. During his administration, his political achievements were remarkable. Besides, Pan An holds a special place in the history of literature.

He was good at composing verse and orders, expatiation, and skilled in the choice of words and building of sentences, which fully reflects the characteristics of Taikang literature that pays attention to the beauty of form. He was expert in composing Ci lyric of sorrow and admonishment, and his current works such as Widow's Fu, Mourning Poem and other famous works are all known for their narration and empathy. Pan An can be described as both internally and externally blessed.（Liu Xixue 2003,63-64）

Gao Changgong (541-573), known as King Lanling, the grandson of Gao Huan, Emperor Shenwu, and the fourth son of Wen Xiang, Emperor Gaocheng. There is a very popular legend about King Lanling. It's believed that King Lanling was a brave and supremely skilled general. However, because he looked very sweet and it seemed hard to frighten the enemy, he often wore a half-mask when fighting, which sounds very fairytale.

Nevertheless, the beauty of King Lanling is beyond doubt and otherworldly. Book of Northern Qi Dynasty described that he was friendly looking and mentally strong, with beautiful voice and appearance.King Lanling spent half his life in military affairs, and made great achievements. While this gave him glory, it also brought bad luck. There is an old Chinese saying that the glow of a inferior from massive achievements will overshadow his superior.

Although the King Lanling did not have the idea of usurping the throne, but the incumbent felt threatened because of his existence itself. In the end, a glass of poisonous wine ended the life of the Lanling King.（Wang Zhenbo 2008,59-60）

Song Yu (about 322 BC-298 BC), as it is widely rumored, a student of Qu Yuan, was born in the capital city of Song Dynasty during the Warring States Period (now Shangqiu, Henan). Song Yu was a writer of Ci lyric of State Chu in the late Warring States period, adept in Ci lyric and even acclaimed as a great poet after Qu Yuan' reputation. Later generations often referred to them as “Qu Song”. Rumors circulate that there are many Ci lyrics from him, and Book of Han records about 16 works, but many of them are lost today.

His works embrace Nine Discriminations, The Fu poetry of Wind and so on. He was the first to write about sadness from Autumn and to write about women. His description of women's nature exerts a great influence on later generations such as Cao Zhi. The goddess in Song Yu's The Fu poetry of Goddess embodies the essence of pre-Qin female beauty, recounting the beauty of the goddess of Wushan Mountain in details so much so that later generations have coveted for it for thousands of years.

16 works survived, among which Nine Discriminations is believed to be truly composed by him. It is equivalent to Qu Yuan's Li Sao or A lament in the history of Chinese literature. Both poets can be called the two shining pearls in Ci lyric at their times.（Wang Zhenbo 2008,59-60）

Wei Jie (286-June 20, 312), a metaphysician and an official of the Jin Dynasty. Wei Jie was a noted talker and metaphysicist during the Wei and Jin Dynasties. He was appointed as an assistant of the prince in the matter of politics. In the fourth year of the reign of Emperor Yongjia(AD310), Wei Jie died at the age of 27. Both ancient books and ancients commented on Wei Jie's appearance. Wang Ji reckoned that, “A jade is on my side, and I feel like I am nobody”; “Wandering with Jiu is like sauntering with a pearl on the side, with him shining brightly.”

History Retold as a Mirror for rulers authored by Sima Guang goes into detail: "Wei is blessed with attractive appearance and has his own understanding when talking and sharing; Often he reckons people can be forgiven if they are inferior..." Wei Jie not only have a mere marvelous exterior, but also he can discern metaphysics from his perspective. Wei Jie’s views always amaze the concerned parties.

It is said that even three sons of the Wang family, are not as good as the first son of the Wei family, and the three sons of the Wang family were all well-known scholars at that time, and the Wei Jie could be regarded as unmatchable compared with the three in family background, appearance, and talents.（Wang Zhenbo 2008,59-60）

===Terms and Expressions===
Pan An 潘安

King Lanling 兰陵王

Ji Kang 嵇康

Wei Jie 卫玠

throwing fruit to fill a carriage 掷果盈车

scholar 秀才

expatiation 铺陈

Book of Northern Qi Dynasty 《北齐书》

the Warring States Period 战国时期

Book of Han 《汉书》

Nine Discriminations 《九辨》

The Fu poetry of Wind 《风赋》

The Fu poetry of Goddess 《神女赋》

the goddess of Wushan Mountain 巫山神女

metaphysician 玄学家

a noted talker 清谈名士

History Retold as a Mirror for rulers 《资治通鉴》

Widow's Fu 《寡妇赋》

Mourning Poem 《悼亡诗》

英文书名要用斜体--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:43, 19 December 2020 (UTC)

===Questions===
1.Who are the four most handsome men at ancient time in China?

2.Who is Gao Changgong?

3.How did Lanlin King die?

4.What works did Song Yu compose?

5.Who are the two shining pearls in Ci lyric according to the passage?

6.What History Retold as a Mirror for rulers comment on Wei Jie?

===Answers===
1.These four men are Pan An, King Lanling, Ji Kang, and Wei Jie.

2.Gao Changgong (541-573), known as King Lanling, the grandson of Gao Huan, Emperor Shenwu, and the fourth son of Wen Xiang, Emperor Gaocheng.

3.In the end, a glass of poisonous wine ended the life of the Lanling King.

4.His works embrace Nine Discriminations, The Fu poetry of Wind and so on.

5.Qu Yuan and Song Yu

6."Wei is blessed with attractive appearance and has his own understanding when talking and sharing; Often he reckons people can be forgiven if they are inferior..."

===References===
[1]刘细学.古代四大美男[J].文史天地,2003(06):63-64.

[2]王真波.四大美男都是怎么死的[J].青年文学家,2008(11):59-60.

参考文献格式错误--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:44, 19 December 2020 (UTC)

==Lo, Minh Thao==

===Answers===
===References===
==Mogao Grottoes--Lou Cancan 娄灿灿 student no.202070080599 MTI 英语笔译==

===Mogao Grottoes===

===Introduction===
[[File:Iconic Building of Mogao Grottoes.jpg|150px|thumb|left|Iconic Building of Mogao Grottoes]]
The Mogao Grottoes, known as the Thousand Buddhas Caves, were built on the eastern cliff of Mingsha Mountain, 25 kilometers to the southeast of Dunhuang city. There are 492 caves (well preserved) today, containing over 2,400 painted clay statues and 45,000 square meters of murals and 5 timber structures on the cliff of the southern district. There are also more than 300 caves used as both living room and burying place for monks and painters on the cliff of the northern district. Near the Mogao Grottoes, there are some other cave temples: West Caves of Thousand Buddhas (22 caves), Yulin Caves (42 caves), East Caves of Thousand Buddhas (23 caves, 8 caves with murals and statues among them), Five Cave Temples( 5 caves). (Fan Jinshi 2010，170)

Their built-dates, contents and artistic styles are very similar to Mogao Grottoes,so they are often referred to as Dunhuang Grottoes. From the 4th until the 14th century, caves were constructed by monks to serve as shrines with funds from donors. The major caves were sponsored by patrons such as important asclergies, local ruling elites, foreign dignitaries, as well as Chinese emperors. Other caves may have been funded by merchants and other local people such as women's groups. (Sha Wutian 2020, 122)

===History===

Mogao Grottoes were not built in one day. According to relevant records in the Tang Dynasty, in 366 AD, a monk named Yuezun（乐僔）was roaming about Dunhuang. One day, he caught a sight of the Buddhas over the Sanwei Mountain opposite the cliff of the Mingsha Mountain, so the devout believer set to build the first cave on the cliff. Later, monk Faliang（法良）came here and joined him cultivating in caves. Since then more and more caves have been excavated over a thousand year. (Whitfield 1990, 8)

By the time of Northern Liang, small community of monks had formed at this site. The caves initially served only as a place of meditation for hermit monks. Later, they were developed to serve the monasteries that sprang up nearby. Members of the ruling families of Northern Wei and Northern Zhou constructed many caves here, and it flourished in the short-lived Sui Dynasty. By the Sui and Tang Dynasties, Mogao Caves had become a place of worship and pilgrimage for the public. In the Sui Dynasty, Hexi Corridor was controlled by central authority. The emperors were pious followers of Buddhism and they ordered to build stupas across the country. Therefore, more than 100 caves were excavated in Mogao Grottoes within 37 years. (Fan Jinshi 2010，175-178)
[[File:Taoist Wang Yuanlu.jpg|100px|thumb|right|Taoist Wang Yuanlu]]
By the Tang Dynasty, the number of caves had reached over a thousand. During this period, Dunhuang became the main hub of commerce of the Silk Road and a major religious center. A large number of the caves were constructed during this era, including the two large statues of Buddha at the site, the largest one constructed in 695 following an edict a year earlier by Tang Empress Wu Zitian to build giant statues across the country. The site escaped the persecution of Buddhists ordered by Emperor Wuzong in 845 as it was then under Tibetan control. As a frontier town, Dunhuang had been occupied at various times by other non-Han Chinese people. After the Tang Dynasty, the site went into a gradual decline, and construction of new caves ceased entirely after the Yuan Dynasty. In the Five Dynasties and Ten States period and the Northern Song Dynasty, Mogao Grottoes were preserved and kept by Cao Yijin（曹议金). (MA Shichang 2010, 303) After that, his later generations governed Dunhuang Prefecture and constructed multiple family caves such as Cave 55. (Gao Xiujun 2016, 9)

During the Ming Dynasty, the Silk Road was finally abandoned and Dunhuang slowly became depolulated and was forgotten by the outside world. Most of the Mogao caves were abandoned. The site, however, went back to a place of pilgrimage and worship by local people at the beginning of the twentieth century. On June 22th,1900, while Taoist priest Wang Yuanlu（王圆箓）was removing sand from Cave 161, he found a treasure-house on the wall of the corridor containing a great number of scrolls of Buddhist writings, old administrative papers, embroidered work and paintings. Since then, Dunhuang has become well known throughout the world. Both Chinese and foreign scholars have made extensive studies on the findings.(Stein 1912, volume 2)

===Art===
[[File:A Chaitya with a Central Pillar.jpg|150px|thumb|right|A Chaitya with a Central Pillar]]
The art of Mogao Grottoes mainly consists of three aspects: architectural structure, mural and sculpture and they vary from dynasty to dynasty. There are mainly three types of structural forms of Mogao Grottoes: Vihara, Chaitya and Hall with inverted funnel shaped ceiling. A Chaitya with a central pillar is the main form of the caves in the early period of the Sixteen States, with Northern Wei, Western Wei and Northern Zhou Dynasties included. The murals may be divided into seven sorts:Buddhist figures, Sutra illustration, Buddhist stories, Buddhist historical pictures, Chinese mythologies, donors and decorative designs. Buddhist stories in the murals can be divided into three types: Jataka（佛本生), Buddha’s life and fate story. A Jataka is a narrative which tells of the good deeds performed by Sakyamuni during his perious existence such as prince Sudanda giving up his body to feed the hungry tigers. As to sculptures, they were constructed on a wooden frame, padded with reed, then modelled in clay stucco and finished with paint.（Duan Wenjie 1994, 163)

===[[File:A Prince is Feeding Hungry Tigers with His Body.jpg|150px|thumb|left|A Prince is Feeding Hungry Tigers with His Body]]===
[[File:Cave 251 in Northern Wei.jpg|150px|thumb|right|Cave 251 in Northern Wei]]
The artistic styles in the Sixteen States, which gradually turned away from being primitive and simple to an easy and graceful styles in the Northern Wei, manifested in figures with well-chiseled builds and emaciated looks. In the Northern Zhou, the styles of figures show that Chinese art combining the influence of foreign and native styles gradually became more nationalized. ( Fan Jinshi 2010, 174)

The characteristics of the statues in the Sui Dynasty are robust body, large head, square face and short legs. The caves become spacious and more suited for large paintings, such as the Sutra illustrations and huge pictures of Buddha expounding sermons. Bold and vigorous, brush work was painted with intricate and flowing lines. For example, Lotus Sutra on the ceiling of Cave 420 displays a lot of episodes of mountains, forests, rivers, buildings and so on in a limitated space. The theme and art in the Sui Dynasty show an important devdelopment in traditional art and indicate a comimg glorious new era. （Duan Wenjie 1994, 164)
[[File:Cave 68 in Tang Dynasty.jpg|150px|thumb|right|Cave 68 in Tang Dynasty]]
In the Tang Dynasty, the caves are large with an inverted funnel shaped ceiling. The murals consist mostly of huge paintings of stories from Buddhist Sutras with well-regulated scenes and well-balanced composition. The figures at that time have round and plump faces and curved eyebrows which expresses the aesthetical taste of the people living in Tang. The mural in Cave 220 contains vivid portraits of the Emperor and his ministers listening to a sermon. The ministers attending to Emperor are each bestowed with differrent appearances and expressions. Some are natural and graceful and some cautious. The well-proportioned painted statues were made with more consummate care and attention to the detail, showing us the solemn Buddha. ( Fan Jinshi 2010, 174)

In addition, very tall and colossal statues of Buddha began to be made. The outstanding one is an early Tang Dynasty statue 34 metres high in Cave 96. In 781-848A.D, Hexi region fell into the Tibetan. Hence, there was an interesting change: the king of the Tibetan took the place of central-plain emperors in the wall-painting.( Fan Jinshi 2010, 175)

By the time of the Five Dynasties and Ten States period and the Northern Song Dynasty, the grottoes carved in this period are very large and different in form and layout. The subject and style of the statues and murals remain the influence from Tang Dynasty, but the use of colours and the drawing techniques show a simple folk style. From the 9th century to 12th, the Uygur had been in Dunhuang. The artistic styles bear the imprint of both Han and Uygur. The Uygur murals are generally characterized by the simplicity of the subject, the looseness of the arrangement, the direct and rough brush strokes. (Rong Xinjiang 1999, 248)

The human figures have features of certain minority groups. In the Western Xia Dynasty(1036-1227), most of caves were repaired and renovated, and only 10 caves were built because of the limited cliffs. Compared to the Yulin Grottoes at the same time, painting of Dunhuang display the Pure-land Sutra, containing simpler content. Only 27 caves are extant in Yuan times(1227-1372). The murals in Cave 3, however, still remain the Tang and Song techniques, namely using different types of drawing to depict different parts of human figures such as iron-wire lines, orchid-leaf strokes and broken-reef strokes, etc. Since the 15th century, the Mogao Grottoes had gradually fallen into neglect in the Ming and Qing Dynasties. (Rong Xinjiang 1999, 248)--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 08:44, 21 December 2020 (UTC)

===[[File:Cave 3 in Yuan Dynasty.jpg|100px|thumb|left|Cave 3 in Yuan Dynasty]]===

===Terms and Expressions===

hermit 隐士

stupas 舍利塔

Emperor Wuzong ofTang Dynasty 唐武宗

Vihara 精舍

Chaitya 支提窟

stucco 灰泥

Sakyamuni 释迦牟尼

Sutras 佛经

===Questions===

1.What do Dunhuang Grottoes refer to?

2.Who built the first cave and when?

3.In 1900, who found the treasure-house in Mogao Grottoes and what were stored in it?

4.How many aspects does the art of Mogao Grottoes mainly consists of and what are they respectively?

5.What are the characteristics of the statues in Sui Dynasty?

===Answers===

1.Near the Mogao Grottoes, there are some other cave temples: West Caves of Thousand Buddhas (22 caves), Yulin Caves (42 caves), East Caves of Thousand Buddhas (23 caves, 8 caves with murals and statues among them), Five Cave Temples( 5 caves). Their built-dates, contents and artistic styles are very similar to Mogao Grottoes, so they are often referred to as Dunhuang Grottoes.

2.According to relevant records in Tang Dynasty, in 366 AD, a monk named Yuezun（乐僔）was roaming about Dunhuang. One day, he caught a sight of the Buddhas over the Sanwei Mountain opposite the cliff of the Mingsha Mountain, so the devout believer set to build the first cave on the cliff.

3.On June 22th,1900, while Taoist priest Wang Yuanlu（王圆箓）was removing sand from Cave 161, he found a treasure-house on the wall of the corridor containing a great number of scrolls of Buddhist writings, old administrative papers, embroidered work and paintings.

4.The art of Mogao Grottoes mainly consists of three aspects: architectural structure, mural and sculpture.

5.The characteristics of the statues in Sui Dynasty are robust body, large head, square face and short legs.

===References===

Fan Jinshi 樊锦诗.(2010). ''敦煌石窟'' [The Caves of Dunhuang]. Gansu: The Dunhuang Academy 敦煌研究院.

Gao Xiujun 高秀军.(2016). ''敦煌莫高窟第55窟研究'' [Research on the 55th Grotto of Mogao Grottoes in Dunhuang].Lanzhou University 兰州大学.

MA Shichang.(2010). Buddhist Cave-temples and the Cao Family at Mogao Ku, Dunhuang. MA Shichang,27(2),303-317.

Rong Xinjiang 荣新江. (2010).'' 敦煌藏经洞的性质及其封闭原因'' [The Nature of the Dunhuang Library Cave and the Reasons for Its Sealing]. Shanghai: Shanghai Ancient Books Publishing House 上海古籍出版社.

Sha Wutian 沙武田. (2020). 佛教供养与政治宣传——敦煌莫高窟第156窟供养人画像研究 [Buddhist offerings and Political Propaganda -- A Study on the Portrait of the Patron of the 156th Grottoes in Dunhuang].''中原文物'' Cultural Relics in Central Plain, No.215,118-128.

Stein, M. Aurel. Ruins of Desert Cathay.(1912). Personal Narrative of Explorations in Central Asia and Westernmost China, volume 2. London: Macmillan.

Suemori Kaoru. (2020)."Thousand-Buddha images in Dunhuang Mogao Grottoes: Religious spaces created by polychromatic patterns". Kyoto: Hozokan.

Duan Wenjie. (1994). Dunhuang Art: Through the Eyes of Duan Wenjie. Abhinav Publications. p. 163.

Whitfield, Roderick and Farrer, Anne, Caves of the Thousand Buddhas. (1990). Chinese Art from the Silk Route, British Museum Publications. P . 5-20.

https://books.google.ru/books?hl=zh-CN&lr=&id=vYPNqlAMZWAC&oi=fnd&pg=PP7&dq=info:9v6pr21oST8J:scholar.google.com/&ots=s-uXhnyDBp&sig=u3H7MAh_OpGRS6Iwxoqx0rC5_fo&redir_esc=y#v=onepage&q&f=false

https://en.m.wikipedia.org/wiki/Mogao_Caves

https://scholar.google.com/scholar?hl=zh-CN&as_sdt=0%2C5&q=mogao+grottoes&oq=

==Four State-Level Cultural Relics Luo Weijia 罗维嘉 Student No.202070080600 MTI ==

===Four State-Level Cultural Relics===

China, home to one of the world’s most ancient civilizations, abounds in cultural relics, from ancient tombs, architecture, instruments to handicrafts, historical books and so on. They embody rich information about history and culture and vividly display the process of Chinese cultural development. The astounding artistic and technological levels shown in those relics continue to impress people today.

China, home to one of the world’s most ancient civilizations, abounds in cultural relics, from ancient tombs, architecture, instruments to handicrafts, historical books and so on. They embody rich information about history and culture and vividly display the process of Chinese cultural development. The astounding artistic and technological levels shown in those relics continue to impress people today.(Xu Ling,2019)

====Simuwu Ding====

[[File:Simuwu Ding.png|200px|thumb|left|Simuwu Ding]]

In ancient China, ding was a symbol of imperial power. Therefore, ding is often used in phrases and expressions in the Chinese language to imply authority (Anna, 2015). For instance, wending, literally “enquiring about ding”, means plotting to usurp political power, yiyan juiding, literally “One word of promise is equal to nine dings”, means a decisive comment(Lv Shuxiang, 2016).

Simuwu Ding was a very precious cultural relic, found in 1937 in Anyang of Henan Province. It was produced in the late Shang Dynasty more than 3000 years ago. This square-shaped ding is the largest existing bronzeware in the ancient world. It is now housed in the National Museum of China in Beijing (Li Weiming, 2015).

Ding was a cooking vessel probably used to boil or cook food in the primitive society. At that time, dings were made of clay. During the Shang and Zhou (1700 BC-256 BC) dynasties, bronze cast technology reached a very high level in China. Therefore, people used bronze to cast ding. However, dings were no longer cooking utensils in ordinary people’s life but an object for important ceremonies to offer sacrifices (Anna, 2015).

Simuwu Ding was cast by Emperor Wuding of the Shang Dynasty as a ritual object for a ceremony to offer sacrifices to his mother. The three characters simuwu form an inscription on the inside of the sidewall. According to archeologists, si means sacrificial ceremony and muwu is the name of the emperor’s mother. Later on, Simuwu became the name of this huge ding (Li Weiming, 2015).

Simuwu Ding is 1.33m high, 1.10m long and 0.78m wide, weighing 832.84kg. At that time, it needed 1000kg of metal and two to three hundred workers to produce it. This ding is solid in build, magnificent in appearance and was made with fine craftsmanship. The four pillar legs are thick and powerful. Each side has a blank space in the middle, surrounded by a band of decoration featuring taotie (animal faced creatures) and kuilong (one-legged dragons), symbolic of harvest and auspiciousness. Simuwu Ding represents the highest level of bronze cast technology in the Shang and Zhou dynasties (Li Weiming, 2015).

==== The Chime Bells of Marquis Yi ====

[[File:The Chime Bells of Marquis Yi.png|200px|thumb|left|The Chime Bells of Marquis Yi]]

The chime bells, or bianzhong, are a kind of percussion musical instrument made of bronze. China is the earliest country to manufacture and use such instrument. Chime bells were divided into groups according to their size, temperament, pitch and were hang on a rack. A small hammer or wooden club is used to hit the bell to make a resonant and agreeable sound (Hubei Museum, 2015).

The Chime Bells of Marquis Yi are the largest and the most complete ancient chimes existing today in China. They were unearthed from the tomb of Yi, the Marquis of Zeng, a small state of the Warring States Period (475 BC- 221 BC), in 1978. When they were found, all bells were still hanging on their rack. They are now preserved in Hubei Museum (Hubei Museum, 2015).

There are altogether 65 bells hung in eight groups on wooden or bronze bars. The rack, 10.79m long, 2.67m high, is made of three bars, namely, the upper, middle and lower bars, held up by six bronze warriors and a few round, wooden posts. The 65 bells weigh over 2500kg. The largest bell is 1.52m in height and weighs more than 203.6kg. The smallest bell is about 20cm in height and weighs 2.4kg. It is extremely rare to see a set with so many bells of such weight and size (Wan Quanwen, 2020).

The Chime Bells of Marquis Yi are exquisitely cast and look very elegant. To help artists to perform music, there are instructions on each bell with 3700 characters in all (Wan Quanwen, 2020). There are also words about the hanging indication and musical temperament that are called the “valuable music theory work”. The Chime Bells of Marquis Yi show that, as early as the Warring States Period, China already had a very rich musical culture. The chime bells still could produce a pure and accurate note after unearthed. The tone is excellent and the timbre is pure.

After excavation of the chime, Chinese musicians created a melody entitled Bianzhong Yuewu (music and dance accompanied by chime bells), to once again demonstrate the charm of ancient Chinese music (Zhou Yi, 2016).

==== Jade Suit with Gold Thread ====

[[File:Jade Suit with Gold Thread.png|200px|thumb|left|Jade Suit with Gold Thread]]

Ordinarily, the texture of clothes is cotton, flax or silk. However, there were suits made of gold and jade, that is “Jade Suit with Gold Thread”(Wang Jing, 2008).

The emperors of the Han Dynasty believed that jade could prevent their corpses from decaying, and they regarded jade as full of dignity and nobility. Therefore, they used jade suits as their grave clothes. Gold thread, silver thread or copper thread was used to link pieces of four-square jade separately that are called Jade Suit Sewn with Gold Thread, Jade Suit Sewn with Silver Thread and Jade Suit Sewn with Copper Thread (Wang Jing, 2008).

The two sets of jade suits of the Han Dynasty tomb unearthed in Mancheng of Hebei Province in 1968 revealed to the world the real features of such grave clothes (Li Yawen,2019). Their owners were Liu Sheng, Prince Jing of Zhongshan, and his wife, Dou Wan, of the Western Han Dynasty(206 BC-25 AD).

In appearance, a jade suit follows the shape of a human body. It consists of five parts, i.e., head mask, coat, trousers, gloves and shoes. Each part is made of pieces of jade. The size and shape of each jade piece was designed according to its position. Most jade pieces are shaped in square or rectangular form, but there are a few in trapezoid, triangle or multi sided shapes. Each jade piece is perforated at its corners, through which a gold thread goes through to sew the pieces together. Liu Sheng’s jade suit is rather large, 1.88m long and made up of 2498 pieces. The gold thread used for this suit is about 700g in weight (Li Yawen, 2019).

Such refined suits made some 2000 years ago in the Han Dynasty indicate the high design level and excellent craftsmanship of that time. In fact, of course, the rulers’ dream of preventing their corpses from decaying could never be realized. The practice of wearing jade suits was banned during the Three Kingdoms Period (220-280) (Wang Jing, 2008).

==== Bronze Galloping Horse ====

[[File: Bronze Galloping Horse.png|200px|thumb|left| Bronze Galloping Horse]]

In 1969, a galloping horse in bronze was unearthed in an Eastern Han Dynasty (206 BC-220 AD) tomb in Wuwei, Gansu Province in western China. The bronze statue is a famous representative sculpture of the Han Dynasty. Wuwei County leapt to fame with the discovery of this national treasure (Li Xiaohu & Zhao Jing, 2019).

The 34.5 cm-high bronze horse, covered with spots of verdigris, has a full and robust body. The prancing legs, flying tail, slightly dilated nostrils portray a galloping horse. What is ingenious about it is that one of its hind feet is stepping on a flying swallow. That means the galloping horse is faster than a flying swallow (Wang Qian, 2020). The positioning of its four legs strictly conforms to that of a living horse and is highly praised by many local and foreign archeologists and artists.

In this work, Chinese ancient artists combined realism and romanticism, and ingeniously integrated galloping horse and flying swallow through rich imagination, original conception and skillful craftsmanship (Wang Qian:10-11). The swift flying swallow sets off the amazingly fast speed of the galloping horse. According to analysis of its mechanics, Bronze Galloping Horse finds a center of gravity in the swallow to give the statue its stability. The romantic image of the swallow sets off the power and strength of the horse, providing a rich imaginative experience for viewers (Li Xiaohu & Zhao Jing, 2019).

Bronze Galloping Horse is believed to be a portrayal of the "heavenly steed" of Chinese legend. It is of high craftsmanship, fully expressive of the horse-breeding culture of China's western regions. It has become a symbol of Chinese tourism and a representative work that brings forth the time-honored cultural tradition of the Chinese nation and the oriental aesthetics to the world. The cultural relic is now preserved in the Gansu Provincial Museum(Wang Qian, 2020).

===Terms and Expressions===

Simuwu Ding 司母戊鼎

Emperor Wuding of the Shang Dynasty 商王武丁

taotie 饕餮

National Museum of China 中国国家博物馆

chime bells/bian zhong 编钟

Marquis Yi 曾侯乙

The Chime Bells of Marquis Yi 曾侯乙编钟

Bianzhong Yuewu 《编钟乐舞》

Hubei Museum 湖北省博物馆

Jade Suit with Gold Thread 金缕玉衣

Jade Suit Sewn with Silver Thread 银缕玉衣

Jade Suit Sewn with Copper Thread 铜缕玉衣

Bronze Galloping Horse 铜奔马/ 马踏飞燕

Gansu Provincial Museum 甘肃省博物馆

===Questions===

1. What does ding symbolize?

2. When was Houmuwu Ding produced?

3.How many bells do the chime bells of Marquis Yi contain?

4.What is the size of the largest bell?

5.What kind of thread was used to link pieces of four-square jade?

6.When did the Jade Suit with Gold Thread unearth?

7.What is ingenious about the Galloping Horse?

8.Where is Bronze Galloping Horse preserved now?

===Answers===

1.Ding was a symbol of imperial power.

2.It was produced in the late Shang Dynasty more than 3000 years ago.

3.They contain 65 bells.

4.The largest bell exceeds 1.5m in height and weighs more than 200kg.

5.Gold thread, silver thread or copper thread was used to link pieces of four-square jade.

6.It unearthed in 1968.

7.It is that one of its hind feet is stepping on a flying swallow.

8.It is now preserved in the Gansu Provincial Museum.

===References===

Anna 安娜.(2015).中国人的鼎文化[The Ding Culture of the Chinese]. 科学大观园(15),72-73.

Hubei Museum 湖北省博物馆.(2015).曾侯乙编钟[The Chime Bells of Marquis Yi ]. 中华文化论坛(11),2.

Li Xiaohu & Zhao Jing 李小虎 & 赵静.(2019).青铜雕塑“马踏飞燕”的艺术解读[The Artistic Effect of the Bronze Galloping Horse]. 艺术教育(09),170-171.

Li Weiming李维明.(2015-06-19).司母戊鼎研究历程初览(上)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Weiming李维明.(2015-07-03).司母戊鼎研究历程初览(中)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Weiming李维明.(2015-07-31).司母戊鼎研究历程初览(下)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Yawen 李雅雯.(2019)浅说满城汉墓中的金缕玉衣[On the Jade Suit with Gold Thread in Han Tombs in Mancheng] .文物鉴定与鉴赏 (03):38-39.

Lv Shuxiang 吕叔湘.(2016)现代汉语词典 (第七版)[Modern Chinese Dictionary (the 7th edition)]. 北京:商务印书馆.

Wang Jing 王静.(2008).汉代玉衣研究[A Study of Jade Clothes in Han Dynasty].(硕士学位论文,河北师范大学).

Wang Qian 王倩.(2020).青铜雕塑“马踏飞燕”的研究[The Study of the Bronze Galloping Horse].艺术品鉴, (26):10-11.

Wan Quanwen 万全文.(2020).曾侯乙编钟[The Chime Bells of Marquis Yi ].文史知识 (11):1-2.

Xu Ling 徐玲.(2019).博物馆与近现代中国文物保护[Museums and the Protection of Cultural Relics in Modern China]. 中国博物馆(01),57-61.

Zhou Yi 周仪.(2016).“八音合鸣乐舞齐容”——大型乐舞作品《编钟乐舞》述评[The Comment on Bianzhong Yuewu]. 戏剧之家(19),66-67+79.

== Architecture and Gardens, The Forbidden City Luo Yuqing 罗雨晴 Student No.202070080601 MTI英语笔译 ==

====I.Introduction====

The Forbidden City (Chinese: 紫禁城; pinyin: Zǐjìnchéng) is a palace complex in Dongcheng District, Beijing, China, and with a total area of 720,000 square meters (180 acres). It lies in the center of Beijing's central axis. Today, the Forbidden City houses the Palace Museum, and was the former Chinese imperial palace and residence of the Emperor of China from the Ming dynasty (since the Yong Le Emperor) to the end of the Qing dynasty, between 1420 and 1924. The Forbidden City served as the home of Chinese emperors and their households and was the ceremonial and political center of the Chinese government.(Barmé, Geremie R 2018,26)

The Forbidden City is a national AAAAA tourist attraction and was listed as the first batch of key cultural relics under national protection in 1961. What’s more, it was declared a world cultural heritage in 1987, and listed by UNESCO as the largest collection of preserved ancient wooden structures in the world.(UNESCO,2007)

====[[File:A Panorama view of the Forbidden City.jpg|300px|thumb|left|A Panorama view of the Forbidden City]]====

====II.The Name of the Forbidden City====

The common English name "Forbidden City" is the translation of the Chinese name Zijin Cheng (Chinese: 紫禁城; pinyin: Zǐjìnchéng; English: Purple Forbidden City). The name Zijin Cheng first formally appeared in the period of Jia Jing. In ancient China, the planning concept of "harmony between man and nature" was emphasized. The stars in the sky were used to correspond with the capital planning to highlight the legitimacy of the regime and the supremacy of imperial power. (Li Xieping1997, (04)29-31)

“ Zi ”, or "Purple", refers to the North Star, which was called the Ziwei Star in ancient China. The emperor of heaven lived in Ziwei palace, while the human emperor claimed to be the "son of heaven" who was ordered by heaven. His residence should be a symbol of Ziwei palace to correspond to the heaven emperor. “Jin” means that this splendid palace symbolizes supreme power and status of the royal family. In that case, this palace was forbidden, and no one could enter and leave the palace without the emperor’s permission. Cheng means city. (Li Xieping1997, (04)29-31)

Today, the site is most commonly known in Chinese as Gùgōng (故宫), which means the "Former Palace". The museum which is based in these buildings is known as the "Palace Museum" (Chinese: 故宫博物院; pinyin: Gùgōng Bówùyùan).

====III.The History of the Forbidden City====

When Hongwu’s son Zhu Di became the Yong Le Emperor, he moved the capital from Nanjing to Beijing, and construction began in 1406 on what would become the Forbidden City. Construction lasted 14 years and cost more than a million workers. From 1420 to 1644, the Forbidden City was the seat of the Ming dynasty. (Yu Zhuoyun1984,18)

In April 1644, it was captured by rebel forces led by Li Zicheng. He set fire to parts of the Forbidden City in the process of retreating to Shannxi. By October, the Manchus had achieved supremacy in northern China, and a ceremony was held at the Forbidden City to proclaim the Emperor Shunzhi as ruler of all China under the Qing dynasty. (Guo Moruo 1944,3.14)

In the 22nd year of Kangxi's reign (1683), the reconstruction of the rest of the destroyed buildings of the Forbidden City was started, and it was basically completed in 1695. After being the home of 24 emperors – 14 of the Ming dynasty and 10 of the Qing dynasty – the Forbidden City ceased being the political centre of China in 1912 with the abdication of Puyi, the last emperor of China. (Yu Zhuoyun1984,30)

In 1933, the Japanese invasion of China forced the evacuation of the national treasures in the Forbidden City. Part of the collection was returned at the end of World War II, but the other part was evacuated to Taiwan in 1948 under orders of Chiang Kai-shek. After the establishment of the People's Republic of China in 1949, some damage was done to the Forbidden City as the country was swept up in revolutionary zeal. During the Cultural Revolution, however, further destruction was prevented when Premier Zhou Enlai sent an army battalion to guard the city.( Xie Mengyin & Qu Wanlin 2006, 11.7)

====IV.The Structure of the Forbidden City====

Firstly, the Forbidden City is a rectangle and symmetric in its layout. Its palaces are arranged along a north-south axis, on which the three main halls, the rear three palaces and the imperial garden are all located. This central axis not only runs through the Forbidden City even the whole city, but also reaches Yongding Gate in the south, Drum Tower and bell tower in the north.(Xie Li 2005,(03)100-102)

Secondly, the Forbidden City is divided into two parts, the Outer Court and Inner Court. The Outer Court is the place where the emperor deals with political affairs. There are mainly three halls: the Hall of Supreme Harmony, the Hall of Central Harmony, and the Hall of Preserving Harmony. The Inner Court or Back Palace includes the northern sections, and was the residence of the Emperor and his family, and was used for day-to-day affairs of state. The inner court takes
Palace of Heavenly Purity, Hall of Union and Palace of Earthly Tranquility as its center with six palaces in the east and six palaces in the west.(Xie Li 2005,(03)100-102)

====[[File:The layout of the Forbidden City.jpg|200px|thumb|left|The layout of the Forbidden City]]====

====VI The Collections of the Forbidden City====

The Palace Museum was then established in the Forbidden City in 1925, whose extensive collection of artwork and artifacts were built upon the imperial collections of the Ming and Qing dynasties. Part of the museum's former collection is now in the National Palace Museum in Taipei. Both museums were descended from the same institution but split after the Chinese Civil War.(Li Wei & Wang Shuo 2005,6-22)

The collections of the Palace Museum are based on the Qing imperial collections, including paintings, ceramics, seals, steles, sculptures, inscribed wares, bronze wares, enamel objects, etc. According to latest audit, it has 1,863,404 pieces of art. They are numbered by "Gu", "Xin" and "Shu". Except for the ancient books and documents, all the other collections are labeled with "Gu" and "Xin". The number of ordinary cultural relics begins with the word "Zi", and the ceramic specimens begin with the word "Biao". The general catalogue is divided into 25 categories, and the numbers in each category are sorted from small to large. (Website:The Collection of the Palace Museum )

Many collections once lost and was brought back to the Palace Museum later, for example, Han Banquet map. And there are some exquisite collections like Painted Pottery Figurine of a Female Dancer, Mirror with the Twelve Astrological Emblems and Snuff Bottle with Painted Enamel Design of Western Women.(Website:The Collection of the Palace Museum )In addition, The Palace Museum has one of the largest collections of mechanical timepieces of the 18th and 19th centuries in the world, with more than 1,000 pieces. (Meng Fuxia 2012, (21) 73-74)
====[[File:Han Banquet map.jpg|200px|thumb|left|Han Banquet map]]====
====[[File:Painted Pottery Figurine of a Female Dance.jpg|200px|thumb|left|Painted Pottery Figurine of a Female Dance]]====
====[[File:Mirror with the Twelve Astrological Emblems.jpg|200px|thumb|left|Mirror with the Twelve Astrological Emblems]]====
====[[File:Snuff Bottle with Painted Enamel Design of Western Women.jpg|200px|thumb|left|Snuff Bottle with Painted Enamel Design of Western Women]]====

====Terms and Expressions====
palace complex 宫殿群

central axis 中心轴

the Palace Museum故宫博物院

the Yong Le Emperor 永乐皇帝

key cultural relics under national protection 国家重点文物保护单位

world cultural heritage 世界文化遗产

harmony between man and nature 天人合一

the imperial garden 御花园

the Hall of Supreme Harmony 太和殿

the Hall of Central Harmony 中和殿

the Hall of Preserving Harmony 保和殿

Palace of Heavenly Purity (乾清宮)

Hall of Union 交泰宫

Palace of Earthly Tranquility 坤宁宫

Han Banquet map 韩熙载夜宴图

Painted Pottery Figurine of a Female Dancer陶彩绘女舞俑

Mirror with the Twelve Astrological Emblems十二生肖镜

Snuff Bottle with Painted Enamel Design of Western Women画珐琅西洋人物鼻烟壶

====Questions====
1. What’ s the meaning of “Zi” in the Chinese name Zijin Cheng?

2. When was the Forbidden City listed by UNESCO as the largest collection of preserved ancient wooden structures in the world.

3.How many emperors have been lived in the Forbidden City?

4.How long did it take to build the Forbidden City?

5.Why some parts of national treasures are in the National Palace Museum in Taipei now.

6. What two parts can the Forbidden City be divided into?

7.When was the Palace Museum established?

===Answers===
1.“Zi” refers to the North Star, which in ancient China was called the Ziwei Star

2.In 1897.

3.24 emperors.

4.14 years.

5.Because both museums descend from the same institution but were split after the Chinese Civil War.

6.They are the Outer Court and Inner Court.

7.The Palace Museum was then established in the Forbidden City in 1925

===References===

Barmé, Geremie R(2008). The Forbidden City. Harvard University Press.26.

UNESCO(2007). "UNESCO World Heritage List: Imperial Palaces of the Ming and Qing Dynasties in Beijing and Shenyang".

Li Xieping 李燮平. (1997) "紫禁城"名称始于何时[When did the name of the Forbidden City come into being?]. 紫禁城Forbidden City, (04) 29-31.

Yu Zhuoyun(1984), Palaces of the Forbidden City, New York: Viking Press,p18.

Guo Moruo 郭沫若.(1994) 甲申三百年祭[Commemorating 300th Anniversary of the Jia-Sheng Year]. 新华日报 New China Daily, 3.19.

Xie Li 谢丽.(2005) 北京中轴线上的十七座门[Seventeen doors on the central axis of Beijing].紫禁城 Forbidden City, (03)100-102.

Meng Fuxia 孟福霞. (2012)北京故宫空间布局构思探源——论中国古代宫殿建筑的美学精神[On the Origin of the Space Layout of the Palace Museum in Beijing--On the Aesthetic Spirit of Ancient Chinese Palace Architecture]大众文艺Popular Literature and Art, (21) 73-74.

Li Wei&Wang Shuo 刘薇,王硕.2005故宫文物南迁路线图揭秘[Unveiling the Route Map of the Cultural Relics of the Imperial Palace to the South] 华夏经纬网Jinwei Network, 6.22 http://www.huaxia.com/wh/gjzt/2005/00333230.html

The Collection of the Palace Museum 故宫博物院馆藏https://www. dpm.org.cn /Home.html

Xie Mengyin & Qu Wanlin 谢荫明,瞿宛林. (2006) “文化大革命” 中谁保护了故宫 [Who protected the Forbidden City in the Cultural Revolution? ].人民网People’s Daily Online,11,7. http://history.people.com.cn/n/2014/0811/c372327-25441615.html

--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 09:48, 21 December 2020 (UTC)

==Chinese Marriage Customs Mo Ling 莫玲 202070080602 MTI 英语笔译==
<center> 莫玲 Mo Ling </center>

===Chinese Marriage Customs===

China is an ancient country of rites. When it comes to the most important thing in one’s life---marriage, Chinese people have developed a set of unique and grand ceremonies. Generally speaking, weddings in ancient China needed to be approved by parents and arranged by parents.(Zhou Dandi,Yue Shufa 2012,12)

====Six Procedures====

There are six etiquettes in the process from the negotiation to the completion of marriage, namely Na Cai, Wen Ming, Na Ji, Na Zheng, Qing Qi and the last step Qin Ying.(Gao Xiaoqian 2017,235)

Na Cai is the begining of all the marriage procedures. It refers to a practice that if a boy intends to marry a girl, firstly his family must invite a matchmaker to the girl's home to propose marriage. After obtaining the consent of the girl's family , the boy's family should entrust the matchmaker to make a proposal formally with some gifts. Usually, the most common gift is wild goose, which represents fidelity. Besides, mandarin ducks and sheep are also frequently-used gifts.(Gao Xiaoqian 2017,235)

Wen Ming means that the boy's family asks the matchmaker to fetch the girl's name and date of birth. There are two purposes of this step: the one is to prevent the marriage of close relatives with the same surname; the other is to assure the compatibility of the prospective bride and bridegroom through their “eight characters” of the birth moment.(Gao Xiaoqian 2017,235)

Naji happens after the matchmaker takes back the woman's name and eight characters. If divining an auspicious omen, the boy's family will inform the girl’s parents and decide to engage the marriage.(Gao Xiaoqian 2017,235)

What is more, Na Zheng is an important step when the boy sends betrothal presents to the girl and for courtesy the girl will send back part of the presents such as food and some clothes.(Gao Xiaoqian 2017,235)

Qing Qi means that the boy's family choose an auspicious day to hold the wedding ceremony and then dispatch the matchmaker to tell the girl’s family.(Gao Xiaoqian 2017,235)

Qin Ying is the last procedure of the six etiquettes, that is, the groom goes to the bride's home to take the bride to his home.(Gao Xiaoqian 2017,235)

====Customs====

In addition to the six steps mentioned above, there are many other customs in the traditional Chinese wedding ceremony. Generally speaking, ancient marriage was ordered by parents and matchmaker and many young people could not master their own marriage. Before wedding ceremony, men and women were not allowed to meet each other in that ancient people were very conservative and most girls were kept in boudoirs. If they met in private before marriage, it would be regarded as a kind of female infidelity and parents would also think it quite unlucky. Under this circumstance, newlyweds could only see each other until the day of marriage.(Zhang Yueyong 2013, 47-48)

On the wedding day, the boy’s family will hold a big banquet at home. Before setting out to pick up bride, the bridegroom should first worship his ancestors for the sake of safety and auspice during the process of picking up the bride. (Gao Xiaoqian 2017,235)

After that, the following step is the most grand one among the whole ceremony --- at the dusk moment, the groom and the bride, his parents as well as all the guests will gather together at the central room to witness the kneeling etiquettes of the couple, which consists of 4 steps: (Gao Xiaoqian 2017,235)

The first kowtow is for heaven and earth, which shows ancient people’ reverence and appreciation towards the gods and nature for creating a favarable living environment for them. The second kowtow orients parents to express gratitude to parents for their fostering and sincere hope that parents can keep in good health. And then the new couple will kowtow towards each other, which carries the couple’s expectation of living together until old age. The last procedure is Going to the bridal chamber : the bride will be sent into the bridal chamber and the groom will drink with guests until night.(Gao Xiaoqian 2017,235)

After wedding ceremony, the couple must return to the girl’s home together at the third day, which is called “Huimen” or “Guiling”. This etiquette is indispensable. The groom should take some gifts for respect and change the way that he addresses the bride’s parents, and the latter will also prepare a good meal for the couple’s coming.(Gao Xiaoqian 2017,235)

====Development====

As time goes by, there are many reforms about marriage nowadays. Adults own the freedom to choose their spouse and they can meet each other every day if possible. Parents can’t master their “life event” any more.(Zhang Yueyong 2013, 47) In addition, many couples skip the cumbersome rites in the wedding ceremony. Some of them choose to hold the ceremony in the church with some close relatives and friends and some even finish it through travel.(Zhou Dandi,Yue Shufa 2012,15)

Nevertheless, most young people still adopt the main procedures of the traditional Chinese customs, some of which are handed down until the present day. There still exist betrothal gifts and dowries, and many couples choose to wear red costumes. The bridegroom should go to the bride’s home to escort her to the wedding and so on. Thus it can be seen that most traditional Chinese marriage customs are deeply rooted in the hearts of Chinese people and show a unique Chinese characteristics.(Zhou Dandi,Yue Shufa 2012,15)--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:54, 20 December 2020 (UTC)Mo Ling

====References====

Gao Xiaoqian. 高筱倩.(2017) 中国传统婚嫁习俗研究［The Research on Traditional Chinese Marriage Customs］戏剧之家[Drama House] 235.

Zhang Yueyong. 张月莹.(2013) 中国近代婚嫁礼俗及婚姻观念转变的探索[A Study on the Change of Marriage Customs and Marriage Concepts in Modern China] 松州学刊［Songzhou Academic Journal］ 47-48.

Zhou Dandi, Yue Shufa. 周丹迪, 岳书法.(2012) 浅析近代以来中国婚嫁民俗的演变[On the Evolution of Chinese Marriage Customs Since Modern Times] 文化学刊[Cultural Academic Journal] 15.

====Terms and Expressions====

Na Cai 纳彩

Wen Ming 问名

Na Ji 纳吉

Na Zheng 纳征

Qing Qi 纳征

Qin Ying 亲迎

Huimen 回门

Guiling 归宁

betrothal presents 彩礼

the central room 堂屋

bridal chamber 婚房

“eight characters” of the birth moment 生辰八字

====Questions====

1.How many procedures are needed from the negotiation to the completion of marriage?

2.Did the ancient young people have the rights to decide their own marriage or not and why?

3.What is the kneeling etiquettes?

4.When the couple have to return to the girl’s home?

5.What changes have been made nowadays?

6.Please list some new wedding customs.

====Answers====

1.There are six etiquettes in the process from the negotiation to the completion of marriage, namely Na Cai, Wen Ming, Na Ji, Na Zheng, Qing Qi and the last step Qin Ying.

2.No, they didn’t have the right to decide their own marriage because ancient marriage was ordered by parents and matchmaker.

3.It consists of 4 steps: the first kowtow is for heaven and earth, which shows ancient people’ reverence and appreciation towards the gods and nature for creating a favarable living environment for them. The second kowtow orients parents to express gratitude to parents for their fostering and sincere hope that parents can keep in good health. And then the new couple will kowtow towards each other, which carries the couple’s expectation of living together until old age. The last procedure is Going to the bridal chamber.

4.At the third day of the wedding ceremony.

5.Adults can choose their spouse by themselves and they can meet each other whenever they want; Some couples choose to hold the ceremony in the church some even finish it through travel, etc.

6.Examples:couple can choose to live in the either part of the two families; wedding ceremony can be hold in hotel; the bride can wear white wedding dress rather than the single red in the ancient time.

==Ngo, Thi Minh Huong==

====Topic: Chinese cinema (dramas and movies) and its popularity and affection in Vietnam====

==Twelve Animals of the Chinese Zodiac - Ouyang Ling 欧阳玲 202070080603 MTI英语笔译==
<center> Ouyang Ling 欧阳玲 </center>
===Twelve Animals of the Chinese Zodiac===

[[File:oyltacz.jpg|300px|thumb|left]]2020 is the year of rat according to the Chinese zodiac which consists of twelve animals used by people to name years. The traditional Chinese zodiac has been passed down for more than 2000 years since its origin(The Editorial Board, 2010: 2). The twelve zodiac signs are Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Pig, which are assigned in a repeating 12-year cycle(The Editorial Board, 2010: 2). This traditional Chinese scheme was originated from China and then has enjoyed a popularity in many other Asian countries(The Editorial Board, 2010: 12-13). With its cultural connotation and time-honored impact, the Chinese zodiac has been engraved in every Chinese people.

====Origin====

Regarding the origin of the Chinese zodiac, there are various opinions but many of them are presented without sufficient evidence. There are many myths explaining these animal signs and their arrangement. Among them the most time-honored one is the Great Race. In this story, the Jade Emperor, Ruler of the Heavens, wanted to devise a way to measure time, so he organized a race. At the end, the first twelve animals who made it across the river were the winners and so they earned themselves a spot on the zodiac calender in the order they arrived(The Editorial Board, 2010: 6).

Besides this folk story, some scholars claim the zodiac scheme was indeed derived from the Twelve Earthly Branches but did not occur at the same time while the Earthly Branches appeared. Since the Han Dynasty, the Earthly Branches have been used to record the time of day. Therefore some hold until that time, the 12 zodiac came into being as a supplementary to refer to the 12 periods of 24 hours. Since the original meaning of the Earthly Branches at that time was obliterated due to the passage of time, the ancient Chinese attached the Earthly Branches and the Ten Heavenly Stems to the zodiac(The Editorial Board, 2010: 5-7).

There also stands an opinion that the zodiac signs were originated from the totem worship in the primitive society. According to some researches on the origin of Chinese zodiac, there were only twelve earliest surnames in ancient China, which were derived from the names of the twelve animals in the Chinese zodiac scheme. Here the twelve animals refer to the totems at ancient times and different surname tribes use different animals as their totems. Therefore, the twelve animals of Chinese zodiac was developed from the totems of ancient tribes(The Editorial Board, 2010: 4-5).

====Folk Culture and Belief ====

The zodiac sign can not only reveal one’s age, but also represent his or her personality, career prospects and way of life according to Chinese superstition(The Editorial Board, 2010: 40).

The Chinese seem to believe that they have some affinity with the animals of the years in which they were born and that their personal traits and fortunes come under their mysterious influence. According to superstitious belief in China, Zodiac animals are combined with the Five Elements that consist of Metal, Wood, Water, Fire and Earth, to tell one's destiny. Since people have their zodiac sign's fixed elment, there are many folk beliefs based on this. For example, people born in the years of Metal Rat are believed to have a promising future; people born in the years of Fire Rat are deemed to be clever and intelligent and Wood Rat independent and self-respected(The Editorial Board, 2010: 40).

Besides, since the zodiac is determined by the year of birth, there are many implications of one’s birth year. For example, some zodiacal preferences prevail in Chinese population. Chinese have always had a strong affection for the Dragon, so married couples prefer to give births in the year of Dragon. Since dragon is regarded as the auspicious and divine creature, the children born in these years of dragon are believed to have fortune. These cultural preferences and folk beliefs have influenced prospective parents’ reproductive behavior in the Chinese society(Yip et al., 2002: 1804)

Moreover, Chinese people believe certain animals get on better than the others, so the zodiac has had a great impact on marriage as well. Specifically, people who is born in the Year of Tiger would have perfect romance with Pigs, Rabbit with Dogs and Dragon with Roosters. On the contrary, some zodiac signs are believed to have misfortune if they are married with people of certain zodiac. As the Chinese idiom goes, if a dragon and a tiger fight against each other, there will be one injured. This old says reflects that dragon and tiger are natural enemies according to the belief(The Editorial Board, 2010: 34-35).

And this is the reason why men and women would like to evaluate their Bazi, the Eight Characters, before they get married. However, in reality, personality is related to one’s experience through the life journey rather than the pre-written zodiac signs. People born in the same year would have very distinctive personalities. Similarly, the destiny is also a result of people’s character and most decisions they’ll be making along the way. Of course the marriage is a more complex thing that cannot be deemed to have a pre-given outcome brought by the zodiac(The Editorial Board, 2010: 34-35).

====Conclusion====

Chinese zodiac is a complex scheme which combines the traditional Chinese astrology in it. Based on the Five Elements theory, Yin and Yang system and Heavenly Stems and Earthly Branches system, the traditional scheme has developed a profound connotation and implications through generations. Over thousands of years, this popular culture has affected people’s major decisions in naming, marriage, giving birth and attitude towards each other. But people have to consider zodiac in a rational and scientific way. Perhaps the zodiac may help us to understand what we’re given, but it cannot determine our destiny. We should treat it as the precious cultural heritage and explore the profound culture and historical traces embodied in it(The Editorial Board, 2010: 1-2).

===References===
《大中国上下五千年》丛书编委会(2010) The Editorial Board of the ''Five Thousand Years of Great China''（''Dazhongguo Shangxia Wuqiannian''） ''Series'',《中国生肖文化》''The Culture of Chinese Zodiac'', 北京：外文出版社 Beijing: Foreign Languages Press.

Yip, Paul S.F.伊普, Lee, Joseph 李 and Cheung, Y.B.张 (2002).The Influence of the Chinese Zodiac on Fertility in Hong Kong SAR 论生肖对香港生育率的影响. ''Social Science & Medicine''《社会科学与医学》, Volume 55, Issue 10 第55卷第10期, 1803-1812.

===Terms and Expressions===

Jade Emperor 玉皇大帝

Ten Heavenly Stems 十天干

Twelve Earthly Branches 十二地支

Five Elements 五行

Metal, Wood, Water, Fire and Earth 金木水火土

Eight Characters 八字

===Questions===

1.How long is the history of Chinese zodiac?

2.What are the twelve zodiac signs in order?

3.From what time the Earthly Branches was used to record time?

4.According to Chinese folk belief, what kind of characteristics do people born in year of rat have?

5.Which zodiac animal is mostly praised in China?

6.Can you name some pairs of zodiac animal that get along well with each other according to Chinese folk culture?

7.Which pair of animals that are natural enemies according to Chinese folk culture?

===Answers===

1.More than 2200 years.

2.Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Pig.

3.Han Dynasty.

4.They are smart, adaptable, and have the will to fight, but, on the other hand, they are so over-ambitious and easy to fail.

5.Dragon.

6.Tiger and pig, rabbit and dog and dragon and rooster.

7.Dragon and tiger.

--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 14:13, 20 December 2020 (UTC)

==Lisu People and Daogan Festival of Lisu Ethnic Minority Peng Ruihong 彭锐宏 202070080641 MTI 英语口译==
<center> Peng Ruihong 彭锐宏 </center>

====Introduction of Lisu people and Daogan festival====

The Lisu ethnic group are the Tibeto-Burman ethnic group living in mountainous areas such as Burma, southwest China, Thailand, and Arunachal Pradesh in India.

[[File:Example1.left.jpg|300px|thumb|left]]

There are about 730,000 Lisu people living in Lijiang, Baoshan, Nujiang, Diqing, Dehong and other counties in Yunnan province and Sichuan province in China. The Lisu nationality is one of the 56 official nationalities recognized by China. In Myanmar, the Lisu ethnic group is recognized as one of the 135 ethnic groups with an estimated population of 600,000. Approximately 55,000 Lisu people live in Thailand, where they are one of the six main hill tribes. They mainly inhabit remote mountainous areas. (Ernst, Gabriel 2019)

The Lisu tribe consists of more than 58 different clans. Each clan has its own name or surname. The most famous family clans in the tribal clans are Laemae pha, Bya pha, Thorne pha, Ngwa Pha (Ngwazah), Naw pha, Seu pha, Khaw pha. Most of the surnames come from their own hunter work in primitive times. But later, they adopted many Chinese surnames. Their culture has the same characteristics as the Yi nationality or Nuosu (Lolo) culture. (Ernst, Gabriel 2019)

Daogan Festival (刀杆节) is a traditional festival of Lisu ethnic groups living in Lushui County(泸水县), Nujiang Lisu Autonomous Prefecture(怒江傈僳族自治州).Due to the death of the old artists, they were once lost in Nujiang Prefecture and recovered in recent years. They are mainly distributed in Luzhang Village(鲁掌镇), Luzu Village(鲁祖村) and Loma Village(洛玛村) of Lushui County(泸水县).(Ernst, Gabriel 2019)

[[File:Example2.left.jpg|300px|thumb|left]]

====Legend====

During the Ming Dynasty, when people of different clans of feudal China invaded the borders of Yunnan, the emperor sent Wang Ji (王骥), the war department of the Chinese feudal ministry, to resist the enemy with troops. Wang Ji united with the local people of Li clan and soon expelled the invaders. But later, Wang Ji was killed by traitors. To commemorate Wang Ji's great achievement and to pray for the brave soldiers who died bravely in defending the border, the Li tribe held the "Going up to the mountain of swords and going down to the sea of fire" event. (上刀山，下火海), and designated the 15th day of the first month of the lunar calendar every year as the Knife Gan Festival.(Li Zhihuan,2010)

====Meaning====

Going up to the knife mountain and going down to the sea of fire are the main custom performances of the Taozhen Festival, which reproduce the life experience of people living in mountainous areas as they climb the mountains and the hard spirit and skills of climbing.(Li Zhihuan,2010)

====Performing====

Pine trees were used as tool poles, iron knives as tool ladders, crinkled paper as flowers, and bamboo as flower sticks. When we go up the rice mountain and down the fire, we play cowhide drum, gong , hairpin , na (唢呐) and other musical instruments under the knife pole. There are strict procedures and rituals from pointing flowers, pointing knives, playing knives, tying knives, tying flowers, welcoming flowers, and altars. Setting , knife pole , vertical pole , sacrificial dragon , knife stand and dismantling knife (in the sea of fire). Knife poles are usually called gold pillar, silver pillar or male pillar and female pillar respectively, representing the dead and the living. Thirty-six long sharp knives representing 365 days a year are tied to the sides of the ladder with paper flowers made of five-color paper. After the knife poles are tied, Heung Tong/Heung Tong (巫师) recites the words in his mouth and performs the knife dance with drum music. After the knife dance, to the sound of Suo na, gongs and drums, the knife bearer grasps the blade with both hands, steps on the blade with bare feet and then climbs up. When the knife-bearer reaches the top through the three scissors, the knife-bearer opens the lock of heaven, takes out the grains and flowers, spreads them out into the boiling crowd, and then places the red ribbon on the colored door, over which he sings the old prayer song, and then he comes down from the pole of the knife again. After that, he stepped barefoot into the burning charcoal fire, licking the burning plow with his tongue and biting the burning chains with his teeth, which showed the national spirit of the Li people and their superb performance skills.(Li Zhihuan,2010)

====Development====

According to legend, it commemorates an ancient Han Chinese hero who showed great kindness to the Lisu people. The Lisu people made the anniversary of the hero's death a traditional holiday for their own people, and used symbolic rituals such as going to the Mountain of Swords and the Sea of Fire to express their feelings of willingness to go through fire in return. On the day of the Knife Festival, several able-bodied men first perform the "firewalking" ceremony. They jump into the red-hot coals with bare feet and perform various stunts. On the second day, they sharpen 36 long knives and tie them to two 20-meter-high wooden racks with rattan strips, forming a knife ladder. With bare hands and feet, the performers climb to the top from the edge of the knives and perform various difficult moves at the top of the pole. Today, this thrilling traditional sacrificial ritual has evolved into a sporting event for the good people of the Lisu people to perform their stunts.(Li Zhihuan,2010)

====Terms and Expressions====

1.Lisu people 傈僳族

2."Up and down the mountain" event 上刀山，下火海

2.going to the Mountain of Swords and the Sea of Fire上刀山，下火海--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 05:00, 17 December 2020 (UTC)

3.The Lisu tribe 傈僳族

4.clan 氏族

5.primitive times 原始时期

====Questions====

1.How many Lisu people live in Yunnan and Sichuan？

2.How many clans make up the Lisu people？

3.Who united with the local people of Li clan and soon expelled the invaders？

4.Which day is the Daogan Festival？

5.What musical instruments do they play under the knife pole?

====Answers====

1.About 730,000 Lisu people.

2.The Lisu tribe consists of more than 58 different clans.

3.Wang Ji.

4.15th day of the first month of the lunar calendar every year.

5.They play cowhide drum, gong , hairpin , na (唢呐) and other musical instruments.

====References====

*Ernst, Gabriel (21 October 2019). "'We try to not be Thai': the everyday resistance of ethnic minorities"
*"Yunnan Province of China Government Web". Eng.yn.gov.cn.
*李智环．Li Zhihuan. 傈僳族人口分布及形成原因分析 [Analysis of the Distribution and Causes of the Formation of the Lisu People] 《保山学院学报》， 2010 [Journal of Baoshan College], 2010

==Phyo, Su Kyi==
Culture==Topic-Chinese Clothing== Phyo, Su Kyi, Student No-20191108000,Major: Comparative Literature and Cross-cultural Studies.

Introduction

Chinese Clothing has a long history while Han people dominate most periods in history. For thousands of years, generations of clothing designers have devoted themselves to building the Kingdom of Clothes, making the garments that cover the human body into an important component of Chinese culture. The progress can be seen through its changes in clothing styles.Clothing manufacture in China dates back to prehistoric times, at least 7,000years ago. Archaeological findings of 18,000 years-old artifacts such as bone sewing needles and stone beads and shells with holes bored in them attest to the existence of ornamentation and of sewing extremely early in Chinese civilization. (www.topchinatravel. com, 2004)

Chinese clothing has undergone continuous transformations throughout history,providing a reflection of the culture in place at any given time. A wealth of archaeological findings coupled with ancient mythology, poetry, and songs enable us to see the development of distinctive Chinese fashions through the ages.(Mei Hua-2010-page-1)

1-Chinese traditional clothing

Traditional clothing can reflect the traditional clothing culture with Chinese characteristics. Traditional clothing mutually integrates its unique style, comfortable fabric, bright colors,rich designs and exquisite craft elements to bring people impulsive feelings with visual communication. Traditional clothing culture with Chinese characteristics enjoys its unique artistic features in the style, color,fabrics,decoration and craft, ect. They are profoundly influenced by Chinese traditional culture ideas in the process of their formation and development and finally condensed into the national culture bearing Chinese culture features. These elements are the source of our inspiration in contemporary clothing design, and the use of these Chinese elements can help people to design out the clothing Chinese style.(Jiangsu, 2016,page-2)

Chinese traditional culture is an indispensable source of inspiration in fashion design. Putting the traditional elements into fashion design not only helps the native culture to extend itself, but also greatly promotes the culture exchanges in nationalities. Therefore, we should advocate the national advanced culture,make the Chinese traditional culture achieve the development in the clothing design, use the common language to express Chinese traditional culture essence, and integrate Chinese traditional element symbol into the spiritual elements of fashion design to make the national culture spirit and the language of the world integrate into the mainstream of modern clothing design.(Jiangsu,2016, page -3)

1:1.Traditional Han Chinese Clothing (Han Fu)

It refers to the attire worn by the Han people from the enthronement of the Yellow Emperor(about 2698BC) till the late Ming Dynasty (1368-1644AD).It became known as the Han Fu(fu means 'clothes" in Chinese)because the fashion was improved and popularized during the Han Dynasty. It is usually in the from of long gown,cross collar, wrapping the right lapel over the left, loose wide sleeves and no buttons but a sash. Although simple in design, it gives different feelings to different wearers.(www.topchinatravel.com, 2019-Aug-2)

1:2.Chinese Suit(Tang Zhuang)

It is a combination of the Manchu male jacket of the Qing Dynasty and the western style suit. It is usually straight collared,with coiled buttons down the front. Its color and design are in traditional Chinese style but tailoring is western.(www.topchinatravel. com, 2019,Aug-2.)

1:3.Cheongsam(Qi Pao)

Originated from the Manchu female clothes, it evolved by merging with western patterns that show off the beauty of a female body. Its features are straight collar, strain on the waist,coiled buttons and slits on both sides ofvthe dress. Materials used are usually silk, cotton and linen.Cheongsam is the most popular Chinese attire in the world today.(www.topchinatravel.com, 2019,Aug-2.)

1:4.Chinese Tunic Suit(Zhongshan Zhuang)

Also called the Yat-sen Suit , it is designed by Dr.Sun Yat-sen by combining the western-style suit and Chinese attire. It has a turn-down collar and four pockets with flaps. As Chairman Mao Zedong worn it quite frequently, it is also called the Mao Suit by westerners. It is the main attire from the founding of the People's Republic of China in 1949 till 1980,s. The country's leaders still wear it today when attending important occasions, such as military parades.(www.topchinatravel. com,2016,Auge-2.)

2.Chinese Traditional Clothing Elements

There are many old stories in ancient Chinese civilization, and Chinese traditional elements come up with the tenacity of the Chinese nations long history. Different times has their unique cultural connotations and form elements,which include Chinese architecture, costumes, traditional Chinese painting and folk art etc., and those cultural connotations and form elements are precious heritage that the ancestors leave to their off-springs. The change of dynasties in the history of our country lead to changes of cultural centers, which finally lead to the appearance Chinese traditional elements with different representative features in each historical periods, nations and regions. These elements include: Chinese silk ,cloth of brocade, hemp,blue printed fabric; chirpaur, Chinese -style chest covering, Chinese tunic suit, collar,surplice, mandarin and split etc.; colorful ethnic colors: such as bright red,green,yellow and blueetc.;Neolithic patterns, bronze patterns in Shang and Chou dynasties, ancient lacquer were pattern in Qin and Han dynasties, Buddhism patterns in Wei, Jin, Southern and Northern dynasties and traditional decorative patterns in Tang,Sing and Qing dynasties. The essence of Chinese traditional culture which bear the role of inheriting national culture, and is the unique and external characteristic of Chinese nation.(Jiangsu,2016, page-3)

2:1.The Aesthetic Performance of Design

Chinese traditional clothing of each dynasty has its own unique clothing style and design, but no matter how the style changes,the mainstream concept of traditional Chinese clothing always emphasizes symmetry and balance, and the clothing symmetry can be seen in sleeve, placket, hem,pattern ect.Chinese traditional clothing design is particular about proportion,such as the ancient Chinese woman dresses, short jacket unlined uper garment (named Ru)marching long dress , and it emphasizes the perfect proportion which hold that"the upper part should be short, the below part should be long"; in Song and Ming dynasties people the collocation of long BeiZi(a kind of dress that girls dress in ancient times) and short skirt, the "long upper part,short below part"ratio perfectly reflects the proportions beauty of the clothing.(Jiangsu,2016, page-5.)

2:2.The Aesthetic Performance of colors

Green, white, yellow, red, black ,the five colors, form the Chinese traditional color system. They have obvious implied meaning and identification.Black stands for that the dark heaven, and yellow stands for the earth at dusk, and black and yellow stand for the heaven and the earth ,and they are mostly used in the Kings' clothing, About the colorific choice of Chinese traditional clothing the yellow and red which the historical role is prominent perform particularly well. In the late period of the Warring States as a royal color yellow appeared and became the supreme ruler's senior clothing color.(Jiangsu, 2016,page-6)

In Chinese traditional clothing colors red has evoluted from the original noble characteristic to the civilians characteristic. It evolution has experienced a certain period of time. The original red uses magenta, red ,cinnabar to represent. It is the noble officials' clothing color.
Many designers combine Chinese red and modern clothing design to embody the application of Chinese traditional clothing elements in modern clothing design.(Jaingsu,2016-page-7)
In Chinese traditional clothing colors, the red color has evoluted from the original noble characteristic to the civilians characteristic. It evolution has experienced a certain period of time. The original red uses magenta, red ,cinnabar to represent. It is the noble officials' clothing color.
Many designers combine Chinese red and modern clothing design to embody the application of Chinese traditional clothing elements in modern clothing design.(Jaingsu,2016-page-7)--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 08:07, 19 December 2020 (UTC)su kyi

==Conclusion==
Chinese traditional culture is an indispensable source of inspiration in fashion design.Therefore, we should advocate the national advanced culture, make the Chinese traditional culture achieve the development in the clothing design.

Trems and Expressions

历史-history,

期-period,

世代-generations,

服装-clothing,

设计师-designers ,

装饰-ornamentation

中国服饰- Chinese clothing

服饰-Costumes

传统服装-Traditional clothing

服装设计-Clothing design

时尚设计-Fashion design

几代服装设计师-Generations of clothing designers

中国西装-Chinese Suit

旗袍-Cheongsam

中山装-Chinese Tunic Suit

中国传统元素-Chinese traditional elements

===Questions ===

1-What’s archaeological findings in Chinese fashions through the ages?

2-What's Traditional Clothing?

3-What's Traditional culture indispensable?

4-How is means Han Fu?

5-What's the popular Chinese attire?

6-How called was Chinese Tunic Suit?

7-What'are include Chinese traditional elements?
--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 04:33, 10 December 2020 (UTC)Su Kyi

==Answers===
1- A wealth of archaeological findings coupled with ancient mythology, poetry,
and songs enable us to see the development of distinctive chinese fanshions through the ages.

2-Traditional clothingis the clothing which can reflect the traditional clothing
culture with Chinese characteristics.

3-Chineset traditional culture is an indispensablevsource of inspirationin fashion
design.

4-Han Fu is fu means clothes in Chinese.

5-Cheongsam is the most popular Chinese attire inthe world today.

6-It is also called the Yat-sen Suit,it is designed byDr.SunYat-sen by combining the western-style suit and Chinese attire.

7-Chinese traditional elements include: Chinese silk,cloth of brocade, hemp, blue printed fabric.

--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 11:56, 9 December 2020 (UTC)Phyo Su Kyi

===References===

1.Jiangsu.,(2016), “Influences of Chinese Traditional Clothing Elements on Modern Clothing Design”,

Nanjing University of Finance and Economics,Soochow University,Published by Atlantic Press.

2.Mei Hua,(2010), `Chinese Clothing´, Cambridge University Press The Edinburgh Building,Cambridge CB28RU,UK Published in the United States of America by Cambridge University Press,NewYork
www.cambridge.orgInformation on this title:www.cambridge.org/9780521186896
Originally published byChina Intercontinental Press as Cinese Clothing(9787508516615)in2010©ChinaIntercontinentalPress.

3.https://www.topchinatravel.com/china-guide/history-of-chinese-clothing.htm

4.https://www.travelchinaguide.com/intro/clothing/--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 10:26, 9 December 2020 (UTC)Phyo Su Kyi

==Pingki, Tanchangya==

===Chinese traditional dance===
Culture=Topic Chinese Traditional Dance=Pingki Tanchangya, Student No:201921080004
,Major: Comparative Literature and cross culture studies.

1. Introduction

There is a long recorded history in China for various kinds of dances. China is highly took position for art consisting for many modern and traditional dance genres. The dance covers a world a worldwide range, like folk dances, ballet, rituals and weeding ceremonies. We also know about that, there are also 56 officially recognized ethnic groups have their own folk dances and style of forms. The best known Chinese are the Dragon dance and Lion dances both dances were known in earlier dynasties in various forms. " Lianxiang " is a Chinese traditional dance , people usually plays it for entertainment and body building.The author presents the view that the dance can relax tendons and activate collaterals by striking shoulders, chest, waist, abdomen, buttocks, feet and acupuncture points of the four limbs, and slightly swaying knees together with shoulder, the set of movement can also exercise bones, muscles.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 05:14, 20 December 2020 (UTC)

2. Characteristics of the Dance

Characteristics of the movements

There have 3 characteristic of the movements are: thrashing, quivering and lowering. The performer holds bamboo pole to play various dance movements by striking shoulders, chest, waist, abdomen, buttocks, feet and acupuncture points of the four limbs, and slightly swaying knees together with shoulder vibration. The traditional movements are modified and developed which is called single- thrashing and double-thrashing. Single-thrashing movements including crouch thrashing, jump thrashing, rolling thrashing and mixed thrashing with one bamboo pole. --[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 06:04, 20 December 2020 (UTC)

3. The Dragon Dance

The Dragon dance is a form of traditional dance and performance in Chinese culture. Like the lion dance it is most often seen in festive celebrations. Many Chinese people often use the term "Descendants of the Dragon" as a sign of ethnic identity, as part of a trend started in the 1970s. Chinese people who taught them agriculture, law and medicine, the foundations of civilization.
Dragons are believed to bring good luck to Chinese people, which are reflected in their qualities that include great power, dignity, fertility and wisdom. The appearance of a dragon is both frightening and bold.The Dragon Dance originated during the Han Dynasty and was started by the Chinese who had shown great belief and respect towards the dragon. It is believed to have begun as part of the farming and harvest culture, also with origins as a method of healing and preventing sickness. It was also a popular event during the Song Dynasty and become a folk activity and like the lion dance, was most often seen in festive celebrations.
As the dragon gives people a feeling of great respect, it is often called the Sacred Dragon. The emperors of ancient China considered themselves as the dragon. The Dragon is also the emblem of Imperial Authority. It symbolizes supernatural power, goodness, fertility, vigilance and dignity.

4. The lion Dance

The lion dance is a traditional Chinese dance performed on big occasions, such as the Spring Festival (Chinese New Year) for good luck, as it is believed that the lion is an auspicious animal.
In Chinese culture, the lion symbolizes power, wisdom, and superiority. People perform lion dances at Chinese festivals or big occasions to bring good fortune and chase away evil spirits.The lion dance is one of the most important traditions during Chinese New Year. It is performed to bring prosperity and good luck for the upcoming year. The lion dance is also a way to create a festive atmosphere and bring happiness. Performed in a lion costume, accompanied by the music of beating drums, clashing cymbals, and resounding gongs, lion dances imitate a lion's various movements or demonstrate martial arts, depending on the style. Though lion dances all use similar costumes, during its long development, the lion dance has divided into two styles: southern and northern.

4.1 The Southern Lion Dance

The southern lion dance originated in Guangdong, and it is the style popular in Hong Kong, Macau, and the hometowns of overseas Chinese. The southern lion dance is a performance based on the study of a lion's behavior, with an emphasis on actions like scratching and shaking of the body. Performances are vivid and entertaining, even comical. There are also skillful performances, such as playing with a ball, which includes swallowing it.

4.2 The Northern Lion Dance

The northern lion dance has close relations to kungfu Chinese martial arts. A young lion is performed by a single person and an adult lion is performed by a duo. Costumes are more robust, and less decorative, to allow for more movement. In the adult lion dance, the performer in front holding the lion's head is often lifted by the other to make the lion stand up. Northern lion dances are more gymnastic, involving rolling, wrestling, leaping, jumping, climbing, or kowtowing. The best places to see northern Chinese lion dances are China's martial arts theaters, like the Red Theater in Beijing, or even at the Shaolin Temple.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 14:19, 20 December 2020 (UTC)

5. Conclusion

"Lianxiang” is a remark traditional dance that popularized in lots of regions and nations. It’s a folk dance that combines entertainment and body-building. Dragons are believed to bring good luck to Chinese people, which are reflected in their qualities that include great power, dignity, fertility and wisdom.The lion dance is an excellent example of Chinese folk culture, which has spread across the world with Chinese immigration. Overseas Chinese in Europe, America, etc. have established many lion dance clubs, performing on Chinese festivals or big occasions, particularly Chinese New Year.

===Terms and Expressions===
1.Han Dynasty 汉朝。

2.Traditional dance history 传统舞蹈史。

3.The lion Dance 舞狮。

4.The Dragon Dance 龙舞。

5.Lianxing 联兴。

6.Chinese Dance 中国舞。

7.Festivals 节庆。

6. Questions:

1. What is lianxing?
2. What is the Dragon Dance? Have you seen it before? And Where?
3. The dragon Dance originated from where?
4. what Lion Dances Symbolized?
5. How many Chinese Traditional Dance names you know?

Answers:

1."Lianxiang" is generally a traditional dance that is quite popular in lots of regions.
2. The Dragon dance is a form of traditional dance and performance in Chinese culture. Yes, I have seen it before in China.
3. The Dragon Dance originated from the Han Dynasty. It was started by the Chinese people those had shown great belief and respect towards the dragon.
4 The lion dance performed at Chinese festivals and
“Lion” symbolizes power, wisdom, and superiority.
5.
1.The folk dance.
2 The Duhuang Dance.
3.The Lion Dance.
4.The Dragon Dance.

Reference:

https://en.wikipedia.org/wiki/History_of_Chinese_dance.

http://en.cnki.com.cn/Article_en/CJFDTotal-JFYS201701031.htm.

http://en.cnki.com.cn/Article_en/CJFDTotal-TIRE200403012.htm.

https://www.atlantis-press.com/proceedings/etmhs-16/25849367.

Origin of lianxiang.http://www.google.cn.

Classification of Lian Xiang. http://www.google.cn.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 15:27, 20 December 2020 (UTC)

==The Liquor Culture of China 瞿淼 Student No.202070080604 ==
==The Liquor Culture of China 瞿淼 Student No.202070080604 英语笔译 ==--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)
--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 08:20, 2 November 2020 (UTC)

====1.The Origin of liquor in China====

With a long history of liquor-making, China boasts a variety of vintage liquor, which is renowned at home and abroad. Penetrating in China’s entire history of civilization, the liquor culture plays a significant role in many aspects, such as cuisine, literature, and health care, of Chinese people’s daily life.（后面好像缺了文献的引用，参考文献中的没有在正文体现）--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)
As to the origin of Chinese liquor, opinions vary and no unanimous conclusion can be drawn, and the most widely accepted version is that Du Kang is the person who invented liquor. There are divergent views on Du Kang’s identity, so far, documents have been found which recorded his deeds in the Yellow Emperor era and Xia-Shang-Zhou dynasties. And even his address is disputable. Some people think he lived in Baishui, Shaanxi province and was buried here, while others hold the opinion that he lived in Ruyang, Henan province. However, Du Kang is generally believed to be the Chinese Dionysus. According to the legend, one day it rained suddenly while Du Kang was herding the sheep. Hastily driving the sheep back to the sheepfold, he forgot some husked sorghum rice in a hollowed trunk by accident, and when he came back after a few days, the rice he left there became so fragrant that he couldn’t help tasting some. Surprisingly, it was palatable. This unexpected finding made Du Kang start to develop the liquor-brewing technique. Nowadays, Du kang has become the synonym of liquor in many places. Moreover, ancestral halls of Du Kang have been built in Baishui in Shaanxi province and Ruyang in Henan province to enshrine him. And the liquor produced in these places are called “Du Kang Liquor.”(Huang yixi, 2008, 12)

With a long history of liquor-making, China boasts a variety of vintage liquor, which is renowned at home and abroad. Penetrating in China’s entire history of civilization, the liquor culture plays a significant role in many aspects, such as cuisine, literature, and health care, of Chinese people’s daily life.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

As to the origin of Chinese liquor, opinions vary and no unanimous conclusion can be drawn, and the most widely accepted version is that Du Kang invented liquor. There are divergent views on Du Kang’s identity, so far, documents have been found which recorded his deeds in the Yellow Emperor era and Xia-Shang-Zhou dynasties. And even his address is disputable. Some people think he lived in Baishui, Shaanxi province and was buried here, while others hold the opinion that he lived in Ruyang, Henan province. However, Du Kang is generally believed to be the Chinese Dionysus. According to the legend, one day it rained suddenly while Du Kang was herding the sheep. Hastily driving the sheep back to the sheepfold, he forgot some husked sorghum rice in a hollowed trunk by accident, and when he came back after a few days, the rice he left there became so fragrant that he couldn’t help tasting it. Surprisingly, it was palatable. This unexpected finding made Du Kang start to develop the liquor-brewing technique. Nowadays, Du kang has become the synonym of liquor in many places. Moreover, ancestral halls of Du Kang have been built in Baishui in Shaanxi province and Ruyang in Henan province to enshrine him. And the liquor produced in these places are called “Du Kang Liquor.”(Huang yixi, 2008, 12)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====2.The Types of liquor in Ancient China====
With constant reform and innovation of the techniques of brewing liquor, thousands types of vintage liquor have been created in China. According to the different production techniques, Chinese liquor can be divided into fermented wine and distilled liquor.

With constant reform and innovation of the techniques of brewing liquor, thousands of types of vintage liquor have been created in China. According to the different production techniques, Chinese liquor can be divided into fermented wine and distilled liquor.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

Yellow rice wine is the oldest fermented wine around the world. Shaoxing Wine, a famous specialty of Shaoxing, Zhejiang province, is the representative of yellow rice wine. It has a very long history, and the wine industry in Shaoxing was prosperous early in the Warring States period. Shaoxing wine looks yellow and clear, hence sugar is added in its raw material. The most prominent of Shaoxing Wine is that it’s fragrance improves with age. In addition to Shaoxing Wine, there are other famous yellow rice wine like Jiujiang Old Seal Wine, Mellow Wine and Dongwu Rice Wine and so on. where is the source is coming from please?

Yellow rice wine is the oldest fermented wine around the world. Shaoxing Wine, a famous specialty of Shaoxing, Zhejiang province, is the representative of yellow rice wine. It has a very long history, and the wine industry in Shaoxing was prosperous early in the Warring States Period. Shaoxing wine looks yellow and clear, because sugar is added in its raw material. (这句话的因果关系不知道是什么，改错了就删掉我的就好）The most prominent characteristic of Shaoxing Wine is that it’s fragrance improves with age. In addition to Shaoxing Wine, there are other famous yellow rice wine like Jiujiang Old Seal Wine, Mellow Wine and Dongwu Rice Wine and so on.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

Liquor and Spirits(Baijiu), a kind of distilled liquor, is divided into the following flavor types: sauce-flavor type, light flavor type, strong flavor type and other flavour types. Kweichow Moutai is a traditional Chinese specialty liquor. It is one of the world's three major distilled liquors on par with Scotch whiskey and French cognac. It is also the originator of Daqu sauce-flavored liquor with a history of more than 800 years. The style and quality of Kweichow Moutai is characterized by "prominent sauce, elegant and delicate flavour, full-bodied, long aftertaste, and lasting fragrance in an empty cup". Its special style comes from the unique traditional brewing techniques formed over the years and the brewing methods are combined with the agricultural production in the Chishui River Basin, which is affected by the environment and seasonal production, retaining some of the original traces of local life. In 1996, Moutai's craftsmanship was identified as a state secret to be protected. In 2001, the traditional craft of Moutai was included in the first batch of national material cultural heritage. In 2006, the State Council approved the inclusion of the "Moutai traditional brewing process" in the first batch of national intangible cultural heritage lists, and declared the world intangible cultural heritage. where is source coming?

Liquor and Spirits(Baijiu), a kind of distilled liquor, is divided into the following flavor types: sauce-flavor type, light flavor type, strong flavor type and other flavour types. Kweichow Moutai is a traditional Chinese specialty liquor. It is one of the world's three major distilled liquors on par with Scotch whiskey and French cognac. It is also the origin of Daqu sauce-flavored liquor with a history of more than 800 years. The style and quality of Kweichow Moutai is characterized by prominent sauce, elegant and delicate flavour, full-bodied, long aftertaste, and lasting fragrance in an empty cup". Its special style comes from the unique traditional brewing techniques formed over the years and the brewing methods are combined with the agricultural production in the Chishui River Basin, which is affected by the environment and seasonal production, retaining some of the original traces of local life. In 1996, Moutai's craftsmanship was identified as a state secret to be protected. In 2001, the traditional craft of Moutai was included in the first batch of national material cultural heritage. In 2006, the State Council included "Moutai traditional brewing process" in the first batch of national intangible cultural heritage lists, and declared it as the world intangible cultural heritage.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====3.The Types of Drinking Vessel in Ancient China====
Chinese people always pay attention to the beauty and delicacy of tableware, and we stress the exquisiteness and suitability of wine vessels when drinking. Therefore,as part of the liquor culture, drinking vessels also have a long history and varied appearances.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)(sorry,又忘记复制粘贴，直接改动了）

In different historical periods, due to the continuous development of society and economy, the production technology, materials, and appearance of wine vessels will naturally undergo corresponding changes; therefore, a wide variety of wine vessels have been produced. As early as the Neolithic culture period, pottery with shapes similar to later wine-ware, such as the pottery of the Peiligang culture period, appeared. The development of the liquor industry and the noble identity of the drinker have made it possible for liquor utensils to be differentiated from ordinary eating utensils. The quality of wine-ware often becomes one of the symbols of the status of drinkers. Bronze ware originated in Xia Dynasty, and the earliest bronze wine ware that has been discovered is from the Xia Erlitou culture period. Bronze ware reached its heyday in the Shang and Zhou Dynasties and declined in the Spring and Autumn Period. The purpose of the Shang and Zhou drinking vessels was basically specific.
In the Shang Dynasty, due to the development of the liquor industry and the improvement of bronze production technology, China's wine ware reached unprecedented prosperity. The bronze wine vessels of Shang and Zhou Dynasties were divided into liquor boiling vessels, liquor serving vessels, drinking vessels and liquor storaging vessels according to their purposes. Each vessel has many styles, some are in common styles, and some take animal shapes. Take Zun as an example, there are Elephant Zun, Rhino Zun, Niu Zun, Yang Zun, Tiger Zun, etc.

In different historical periods, due to the continuous development of society and economy, the production technology, materials, and appearance of wine vessels naturally has undergone corresponding changes; therefore, a wide variety of wine vessels have been produced. As early as the Neolithic culture period, pottery with shapes similar to later wine-ware, such as the pottery of the Peiligang culture period, appeared. The development of the liquor industry and the noble identity of the drinker have made it possible for liquor utensils to be differentiated from ordinary eating utensils. The quality of wine-ware often becomes one of the symbols of the status of drinkers. Bronze ware originated in Xia Dynasty, and the earliest bronze wine ware that has been discovered is from the Xia Erlitou culture period. Bronze ware reached its heyday in the Shang and Zhou Dynasties and declined in the Spring and Autumn Period. The purpose of the Shang and Zhou drinking vessels is basically specific.
In the Shang Dynasty, due to the development of the liquor industry and the improvement of bronze production technology, China's wine ware reached unprecedented prosperity. The bronze wine vessels of Shang and Zhou Dynasties were divided into liquor boiling vessels, liquor serving vessels, drinking vessels and liquor storaging vessels according to their purposes. Each vessel has many styles, some are in common styles, and some take animal shapes. Take Zun as an example, there are Elephant Zun, Rhino Zun, Niu Zun, Yang Zun, Tiger Zun, etc. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

[[File:zun.left.jpg|300px|thumb|left]]
During the Qin and Han Dynasties, lacquered wine utensils became popular in southern China. It became the main type in the Han Dynasty, Wei and Jin Dynasties, and its shape basically inherited the shape of bronze liquor vessels. Porcelain roughly appeared around the Eastern Han Dynasty. Compared with pottery, the performance of porcelain surpassed that of pottery. The shape of liquor glasses in the Tang Dynasty was much smaller than in the past, so some people think that distilled spirits appeared in the Tang Dynasty. The Song Dynasty was the heyday of ceramic production, and there were many exquisite wine vessels. People in Song Dynasty like to warm rice wine and drink it. So the matching combination of injection vessel and bowl were invented. People placed the injection vessel with wine in the bowl, and poured hot water into the bowl to warm the wine. The representative porcelain wine-ware of the Ming and Qing Dynasty is the blue-and-white porcelain wine-ware.

During the Qin and Han Dynasties, lacquered wine utensils became popular in Southern China. It became the main type in the Han Dynasty and Wei and Jin Dynasties, and its shape basically inherited the shape of bronze liquor vessels. Porcelain roughly appeared around the Eastern Han Dynasty. Compared with pottery, the performance of porcelain surpassed that of pottery. The shape of liquor glasses in the Tang Dynasty was much smaller than it in the past, so some people think that distilled spirits appeared in the Tang Dynasty. The Song Dynasty was the heyday of ceramic production, and there were many exquisite wine vessels. People in Song Dynasty like to warm rice wine and drink it. So the matching combination of injection vessel and bowl were invented. People placed the injection vessel with wine in the bowl, and poured hot water into the bowl to warm the wine. The representative porcelain wine-ware of the Ming and Qing Dynasty is the blue-and-white porcelain wine-ware.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

[[File:Example3.left.jpg|300px|thumb|left]]
====4.Drinking Order====
As early as the Spring and Autumn Period and the Warring States Period, drinking orders appeared at banquets in the Yellow River Basin. There are many ways to make wine orders. The way the literati and the ordinary people make drinking orders are naturally very different. Literati often use poems or couplets, guessing characters or guessing puzzles, etc., while ordinary people use simple ways to act without any preparation. It requires a quick, witty, artistic and talented person to do liquor orders. The drinking order is of great significance to the transformation, enrichment and development of drinking rituals. It is not only an important means to add wine to the fun and to invigorate the banquet, but also to make Chinese culture enter the wine and become the Liquor Culture".

As early as the Spring and Autumn Period and the Warring States Period, drinking games appeared at banquets in the Yellow River Basin. There are many ways to make wine games. The way the literati and the ordinary people make drinking games are naturally different. Literati often use poems or couplets, guessing characters or guessing puzzles, etc., while ordinary people use simple ways to act without any preparation. It requires a quick, witty, artistic and talented person to do liquor orders. The drinking games is of great significance to the transformation, enrichment and development of drinking rituals. It is not only an important means to add wine to the fun and to invigorate the banquet, but also to make Chinese culture enter the wine and become the Liquor Culture".--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====Terms and Expressions====
1.Du Kang 杜康

2.Chinese Dionysus 中国酒神

3.husked sorghum rice 秫米饭

4.Baishui 白水县（陕西渭南市辖县）

5.Ruyang 汝阳县（河南省洛阳市下辖县）

6.fermented wine 发酵酒

7.Distilled liquor 蒸馏酒

8.Yellow rice wine 黄酒

9.Shaoxing Wine 绍兴酒

10.Jiujiang Old Seal Wine 九江成年封缸酒

11.Mellow Wine 醇香酒

12.Dongwu Rice Wine 东吴老酒

13.Liquor and Spirits 白酒

14.Kweichow Moutai 贵州茅台

15.sauce-flavor type 酱香型

16.light flavor type 清香型

17.strong flavor type 浓香型

18.Daqu sauce-flavored liquor 大曲酱香型白酒

19.the Peiligang culture period裴李岗文化时期

20.the Xia Erlitou culture period 夏二里头文化时期

21.Zun 樽

22.injection vessel and bowl 注子和注碗

23.drinking order 行酒令

23.drinking games 行酒令--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====Questions==== （问题好像还要再加一两个忘记标准了）--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

1.Who is generally believed to invent liquor in China?

2.What is the most prominent of Shaoxing Wine?
2.What is the most prominent characteristic of Shaoxing Wine?--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

3.How to use the matching combination of injection vessel and bowl in the Song dynasty?

4.How do literati often make drinking orders in China?

====Answers====

1.Du Kang

2.It’s fragrance improves with age.

3.Place the injection vessel with wine in the bowl, and pour hot water into the bowl to warm the wine.

4.Literati often use poems or couplets, guessing characters or guessing puzzles, etc.

====Bibliography====
*Huang Yixi 黄亦锡. (2008) 酒、酒器与传统文化[Wine, Wineset and Traditional Culture: the Study of Wine Culture of Ancient China]. 厦门大学Xiamen University.

*Li Fangzhou 李方舟. (1998) 酒令——酒文化的珍品[Liquor-a treasure of wine culture]. 质量天地Production Room.

*Du Jinpeng 杜金鹏. (1995) 中国古代酒具[Ancient Chinese Wine Set]. 上海文化出版社 Shanghai Culture Publishing House.

*Yang Li 杨利. (2005) 酒文化及酒的精神文化价值探微[A Probe into Wine Culture and Spiritual Cultural Value of Wine]. 邵阳学院学报Academic Journal of Shaoyang University, 2005(02):82-83.

*Xu Shaohua 徐少华. (1999) 中国酒文化研究50年[Research on 50 years of Chinese wine culture]. 酿酒科技Brewing Technology, 1999(06):15-18.

*Zhao Fengqi 赵凤琦. (2014) 我国白酒产业可持续发展研究[Research on Sustainable Development of Chinese Liquor Industry]. 中国社会科学院研究生院CASS Graduate School.

*Wng Jianguo&Xu Liang 汪建国,徐亮.(2005)我国黄酒的特征及展望[Characteristics and Prospects of Chinese Rice Wine] 江苏调味副食品Journal of Jiangsu Seasoning Food, 2005(06):8-12.

*Ding Jihua 丁季华. (1991) 中国酒文化的结构与功能[The structure and function of Chinese wine culture]. 历史教学问题History Research and Teaching, 1991(2).

== China Railway High-Speed (CRH) - Rajabov, Anushervon student NO. 201921080005 Major: Comparative literature and cross culture ==

===China Railway High-Speed (CRH)===

Introduction

High-speed railway (HSR) in China is the longest network of high-speed railways in the world and is used most widely. The network of UNCC includes the recently built railway at the estimated speed of 200-350 km / h (120-220 miles per hour). The Chinese VSM accounts for two thirds of world high-speed railways. Almost all trains, the path and services of the HSR belong to the Chinese railway corporation under the CHINA Railway High Speed brand (CRH). The high-speed railway has developed rapidly in China over the past 15 years. CRH was put into operation in April 2007, the Intercity Line Beijing-Tianjin, which opened in August 2008, became the first HSR allocated passenger line. HSR applies to all administrative provincial levels, except Macau and Tibet. The total length of the HSR network reached 36,000 km (22,000 miles) in August 2020. The HSR construction boom continues, and the HSR network should reach 70,000 km (43,000 miles) in 2035. China's first high-speed trains were imported or built in accordance with the Technology Transfer Agreement with foreign trains manufacturers, including Alstom, Siemens, Bombardier and Kawasaki Heavy Industry Since the initial technical support, Chinese engineers have overpower the internal components of the train and built local trains produced by the CRRC State Corporation. The appearance of a rapidly accelerated railway in China has decreased in the way and changed Chinese society and the economy. The World Bank study has shown that "a wide range of travelers with different income levels chooses HSR for its comfort, convenience, safety and punctuality."[http://documents.worldbank.org/curated/en/451551468241176543/pdf/932270BRI0Box30ffic020140final000EN.pdf]

Definition and terminology

High-speed trains in China are usually belonging to passenger trades of classes G, D and C. in class G trains (高铁; Gāotiě; "High-speed rail") are commonly used trains E In class D trains (动车; Dòngchē; "Electrical multiple unit") are presented by EMU trains operating at lower speeds, whether in high-speed or low-speed ways. The actual movement speed of class D trains can vary greatly. D211 Creament train from Guyang-east to Guangzhou-South along the High Speed Railway Guang-Guangzhou, a line with an estimated speed of 250 km / h, on average, 207 km / h per trip. The sleeping train D312 EMU between South Beijing and Shanghai at a low speed Beijing - Shanghai on average passing 121 km / h. Class C (c héngjì; “intercity”) trains that run on high-speed tracks at speeds above 250 km / h are also considered high-speed trains.[https://ru.qaz.wiki/wiki/China_Railway_High-speed]

Influence on airlines

The proliferation of high-speed rail has forced China's domestic airlines to cut airfares and cancel regional flights. The effect of high-speed railway on airfare is most acute when traveling for less than 500 km (310 miles). By the spring of 2011, commercial airlines were fully stopped at previously popular routes such as Wuhan Nanjing, Wuhan Nanchang, Xi'an-Zhengzhou and Chengdu Chongqing. Flights along the routes with a length of more than 1500 km (930 miles) usually do not suffer. As of October 2013, half a speed of passengers were transported monthly on high-speed rail than in the country's airlines. where the source a
Technologies
Chinese High Speed Railway Controls Various Electric Forms of Trains, Hexie HAO Title (Simplified Chinese: 和谐号; Traditional Chinese: 和諧號; Pinyin: Héxié Hào; Harmony) is for designs which are imported from other nations and designated CRH-1 to CRH-5 and CRH380A (L), CRH380B (L) and CRH380C (L). CRH compositions are designed for fast and convenient movement between cities. The weakness of intellectual property Hexie HAO creates obstacles to China in the export of its products related to high-speed railways, which leads to the development of a fully recycled railway franchise called Fuxing Hao (Rejuvenation) that based on local technologies.[https://en.m.wikipedia.org/wiki/Wayback_Machine ]

4 + 4 HSR network

The network consists of eight high-speed rail corridors, four of which run from north to south and four from east to west, for a total length of 12,000 km. Most of the lines follow existing routes and are for passenger traffic only. These are known as Passenger Lines (PDL). Several sections of the national network, especially along the southeastern coastal corridor, have been built to connect cities that previously had no rail links. These sections will carry both passenger and cargo. High-speed trains on HSR corridors can usually reach speeds of 300-350 km / h (190-220 mph). On mixed HSR lines, passenger trains can reach a maximum speed of 200–250 km / h (120–160 mph). This ambitious national grid project was slated to be built by 2020, but government incentives have significantly shortened the construction timeframe for many lines.[http://www.railjournal.com/A/xfeature2.html]

Advantages

HSR provides a fast, reliable and convenient means of transporting large numbers of travelers across a densely populated country over long distances that: Increases economic productivity and long-term competitiveness by increasing rail capacity and unifying labor markets. Moving passengers onto high-speed lines frees up older railways to carry more cargo, which is more beneficial for railways than for passengers whose fares are subsidized. Boosts the economy in the short term as high-speed rail construction creates jobs and stimulates demand in the construction, steel and cement industries during the economic downturn. 110,000 workers were mobilized for the construction of the Beijing-Shanghai high-speed railway. Facilitates economic integration between cities and promotes the growth of second-tier cities. The introduction of high-speed rail provides a 59% increase in the market potential of minor cities connected by bullet trains. [https://ru.qaz.wiki/wiki/China_Railway_High-speed]

Wenzhou accident

On July 23, 2011, two high-speed trains collided on the Ningbo-Taizhou-Wenzhou railway in the Lucheng district of Wenzhou city, Zhejiang province. The accident occurred when a train passing near Wenzhou was struck by lightning, lost power and stopped. Signals failed, causing another train to stop a stopped train. Several carriages derailed. State Chinese media confirmed 40 deaths and at least 192 people were hospitalized, including 12 seriously injured. The train accident in Wenzhou and the lack of accountability by rail officials have generated public outcry and heightened concerns about the safety and management of China's high-speed rail system. Concerns about quality and safety have also influenced plans to export cheaper high-speed train technology to other countries. In the aftermath of the deadly disaster, the Chinese government has suspended approval of new rail projects and began security checks on existing equipment.[https://www.theguardian.com/world/2011/jul/23/china-train-crash-kills-32]

Terms and expressions

高铁 - High-speed rail
动车 - Electrical multiple unit
和諧號 – Harmony
復興號 - Rejuvenation

Questions

1. What does the World Bank research say?
2. What forced China's domestic airlines to cut airfares and cancel regional flights?
3. How many high speed rail corridors are there in the 4 + 4 HSR network? What is their total length?
4. What caused the accident?
5. What are the benefits of HSR?

Answers

1. The World Bank study has shown that "a wide range of travelers with different income levels chooses HSR for its comfort, convenience, safety and punctuality."
2. The proliferation of high-speed rail has forced China's domestic airlines to cut airfares and cancel regional flights.
3. The 4 + 4 HSR network consists of eight high-speed rail corridors, four of which run from north to south and four from east to west, for a total length of 12,000 km.
4. The accident occurred when a train passing near Wenzhou was struck by lightning, lost power and stopped.
5. HSR provides a fast, reliable and convenient means of transporting large numbers of travelers across a densely populated country over long distances. The introduction of high-speed rail provides a 59% increase in the market potential of minor cities connected by bullet trains.

References

http://documents.worldbank.org/curated/en/451551468241176543/pdf/932270BRI0Box30ffic020140final000EN.pdf
https://ru.qaz.wiki/wiki/China_Railway_High-speed
https://en.m.wikipedia.org/wiki/Wayback_Machine
http://www.railjournal.com/A/xfeature2.html
https://www.theguardian.com/world/2011/jul/23/china-train-crash-kills-32.

==Language, The Chinese Language - Seydou, Sagara, Student No:201911080004,Major:Translation Studies===
===Introduction===
China is a very big country with a large population, multi-ethnic,and multi-lingual. Each etthnic groups may have its own lingo, or dialects and there are great differences between the dialects because of the speech impediment. For example, if people in different places use their dialects to talk, they may not be able to understand each other, and the situation may lead to embarrassment and understanding. Therefore, the Chinese people communicate with each other in a common language, called Putonghua and also known as Mandarin in Western countries. Government also has implemented a strategy to promote Putonghua and to facilitate it learning with Pinyin . Cheng Aimin (2019,124)

==Putonghua and Dialects==

Putonghua is the national language of China, and Chinese is the most widely spoken language in the world. More than one billion of the world's populations are Chinese speakers. The Chinese population is already one fifth of the population of the world and is rapidly expanding its presence everywhere and influence many people around the world. Cheng Aimin (2019, 25)
It is the modern standard Chinese language with the Beijing pronunciation as its standard pronunciation, the northern dialect (also known as Mandarin, the official language in the past) as its basic dialect, and the modern vernacular as its grammatical norm. Therefore, the northern dialect sounds more like Putonghua than other dialects. Putonghua is a standardized language, which is legally used all over the country. In 2000, the law of the People’s Republic of China on common languages and characters established the legal status of Putonghua and standardized Chinese Characters as the national language and writing system. Putonghua is also one of the six working language of the United Nation and an important means of communication between China and foreign countries. According to statistics from ethnologist, in 2015, 70 percent of China’s population had the ability to speak Putonghua, but there were still about 400 million people who spoke dialects or minority languages. Article 19 of the constitution of the People’s Republic of China stipulates that ‘’ Putonghua is widely used by the state ‘’, and the third week of September is the national Putonghua Publicity week. We often hear some sayings like this: ‘’ Learn Putonghua well and you will have friend all over the world.’’ Chinese dialects are usually divided into seven groups: northern dialect Wu dialect, Hunan dialect, Jiangxi dialect, Hakka dialect, and Cantonese dialect and Fujian dialect. Most northern are close to Putonghua and easy to understand a non-native speaker. Cheng Aimin (2019, 126)

The dialects in China differ greatly. Speaking Putonghua allows the Chinese people to communicate better with each other and promote the development of economy and culture everywhere. However, the promotion of Putonghua cannot be achieved in a short time. The Chinese government plans to enable more than 80% of Chinese people to speak Putonghua by 2020. (C.Gov art 10. 2017)
Only by learning Putonghua can you communicate with people from all parts of China and event with Chinese –speaking people all over the world. While striving to promote Putonghua among the people of the whole country, China also pays special attention to the protection of dialects, which should not be lost after learning Putonghua. . Cheng Aimin (2019, 126)

==Ancient Chinese and Modern Chinese ==
Over the past three thousand years, Chinese has undergone a long period of development and changes, and has been constantly interacting with the languages of other nations. Ancient Chinese and written Chinese characters are not exactly the same as they are now. When we visit Chinese historical sites, we often see couplets, poems, and inscriptions. Most of them are written in classical Chinese and traditional Chinese characters. Classical Chinese is a written language formed on the basis of the spoken language in the pre-Qin period. Cheng Aimin (2019, 127)

By the time of the Tang Dynasty and the Five Dynasties (the 7th century to the 10th century), the spoken Chinese had changed greatly and had significant differences with the classical style of written Chinese. The pronunciation, vocabulary and grammar had changed greatly. But all the time, some people still insisted on writing in classical Chinese, while others wrote in the commonly used vernacular (spoken Chinese). The Four Classical Novels created in the Ming and Qing dynasties, The Dreams of the red Chambers, The Romance of the Three Kingdoms, The Outlaws of the Marsh and the journey to the west, are all representative works of the ancient vernacular. After the May 4th movement in 1919, China launched a vernacular movement advocating ‘’my hand writes my speech’’. Since then, the vernacular has gradually been more widely used in the whole society, and modern Chinese has gradually developed and formed. Compared with ancient Chinese, modern Chinese absorbs a lot Western grammar and has added many disyllabic words. Cheng Aimin (2019 ,128)

==Idiomatic Phrases- Idioms, Proverbs, Common Sayings, and Allegorical Sayings.==
Many phrases with fixed meanings in Chinese have been handed down from the ancient times. Mastering these phrases will make your language more authentic and vivid. For example, ‘’Lofty mountains and flowing rivers ‘’. Playing the lute to the cow’’ ‘’prescribing medicine according to symptoms’’, and ‘’ pleading guilty by carrying a rod on one’s back’ ’these phrases, often contain four Chinese characters each, are called idioms. They are quite formal and often originate from ancient historical stories, fables, myths and legends, or literary works. Sometimes we cannot guess the meaning of an idiom simply according to the meaning of the words. For example, 崇山峻岭，流淌的河流 ‘’lofty mountains and flowing rivers’’ means meeting someone who can really understand and appreciate them, while吹牛的长笛 ‘’ Playing the lute to the cow’’ means the casting pearls before swine. Wendy Abraham: (2018 ,115)
There are also proverbs, common sayings, and allegorical sayings created and passed down by the common people in spoken language, which are quite colloquial and emotional, reflecting the unique culture of China.
Proverbs are common and easy -to understand fixed phrases used orally, often explaining a truth. For example, ‘’ if you are not in charge of a home, you don’t know how expensive the firewood and rice, if you don’t have children, you don’t know kinds your parents are.’’ ‘’Seeing is better than hearing 100 times, and doing is better than seeing 100 times’’ Cheng Aimin (2019, 129)
Common sayings mostly come in a three –character format, but there are also other formats. In addition to the literal meaning, there are deep metaphorical extensions. For example, 吹牛皮 ‘’blow cow skin’’ (meaning bragging or boating) ‘给某人. 穿紧身鞋 ‘’give SB . Tight shoes to wear ‘’ ( meaning making things hard for SB), ‘为外国人工作时的消磨时间‘’kill time when working for foreigners ‘’ ( loafing on the job) , 提一个黑锅 ‘’ carry a black pot’’ ( taking the blame for the fault of others ) , 钉在眼睛里 ‘’ nail in the eyes’’ ( thorn in the flesh ), 狗腿 ‘’ dog leg’’ ( hired thug) , 不管3x7 = 21 ‘’regardless of 3x7= 21’’( regardless of consequences, in the spite of anything ), 打不了八极 ‘’ can’t hit with eight poles’’ ( extremely distant or unrelated ). (Contemporary Chinese Dictionary Chinese -English Edition 2002,232)
An allegorical saying is divided into two parts. It is like a riddle: The first part is a metaphor, and the second part is an explanation. There are two types of allegorical sayings: homophonic and figurative. Example of the homophonic type ‘’ the nephew carries a lantern – to light up the uncle’’ (pronounced the same ‘’ as before ‘’ in Chinese); ‘’the monk opens an umbrella – no hair and no sky ‘’ (‘’ no hair ‘’ is pronounced similar to ‘’ lawless ‘’ in Chinese). Examples of the figurative type: ‘’ A mute person takes a dose of bitter medicine- they can’t say it is bitter ‘’; ‘’ Mice go to the street – everybody shouts and beats them.’’ Cheng Aimin (2019.130)

==Language policy==
While vigorously promoting Putonghua, the Chinese government has also promulgated many policies to protect dialect and minority languages. In order to promote Putonghua, China promulgated the Chinese Pinyin Program in 1958. Pinyin (the standard Chinese sound- spelling system) is widely used in Putonghua promotion, international Chinese teaching, foreign exchange and other fields. It has become an important tool for reading Chinese characters, learning Putonghua, training and improving reading and writing ability. With the popularization of modern information technology, pinyin is widely used to input the Chinese characters on computers and mobile phones. Pinyin affects all aspects of social life. In translation, Chinese names of people, places, food, and even some cultural concept with Chinese characteristics (Such as Beijing, pingpang, Shaoling, Gongful) are directly spelled with Pinyin, which is therefore an important standard for translation and a bridge for international exchange. Minglang Zhou: (pp.71-95).

==Conclusion.==
Today, an increasing number of people from other countries now want to learn Chinese language and culture and also many universities from different countries throughout the world offer Chinese language courses because Putonghua is also an open door to a huge job market in all of the countries where Putonghua is the language of commerce like Mainland China, Taiwan and Singapore. Learning Chinese can help to make a better future for everyone. Abundant opportunities for governments and business careers as well as scientific and cultural exchanges await the student of Chinese. The China market is blossoming after decades of global isolation. As China is rapidly becoming a world economic power as it opens its doors to foreign investment expands its infrastructure, those who know Chinese will be valuable to business.

==References==

Cheng Aimin.(2019), ''中国概况'' [Understanding China]. Shanghai Foreign Language Education Press.
Minglang Zhou: Language Policy in the People’s Republic of China (p.71-95), Wendy Abraham: let’s talk Mandarin Chinese: 1,001 real-life phrases and Idioms. Law of the People's Republic of China on the Standard Spoken and Written Chinese Language (Order of the President No.37) Article 10 Putonghua and the standardized Chinese characters shall be used as the basic language in education and teaching in schools and other institutions of education, except where otherwise provided for in laws.
The Contemporary Chinese Dictionary Chinese -English Edition 2002)
===Terms and expressions===

Lingo: 林戈

Lingo: 行话，语言

Putonghua: 普通话

Await student:等待学生

Pinyin: 等待学生

Pinyin: 拼音

Lofty: 崇高

Vernacular: 白话

Swine: 猪

===Questions===
1. Why Putonghua is spoken in United Nations Organization?
2. How many people speak Putonghua in China and around the world?
3 .Why Chinese government is promoted Putonghua among many others languages?
===Answers===
1. Because it is an important means of communication between China and foreign countries.
2. According to ethnologist 70 percent of China’s population had the ability to speak Putonghua, and according to the10 most spoken languages in the world Chinese (and all of its varieties such as Mandarin) is by far the most spoken language across the world with 1.31 billion speakers.
3. Because Putonghua is become an international language and it also facilitate understanding between different ethnic groups in China.

20201215 cultexam 2

2020-12-21T12:27:04Z

Peng Ruihong: /* Lisu People and Daogan Festival of Lisu Ethnic Minority Peng Ruihong 彭锐宏 202070080641 英语口译 */

*Link to return to [https://bou.de/u/wiki/Chinese_Languages_and_Cultures Course Homepage].
*Link to the other Final Exam paper pages: [https://bou.de/u/wiki/20201215_cultexam_1 1 Alsied, Saffana - Jiang Qiwei]; [https://bou.de/u/wiki/20201215_cultexam_2 2 Kang Haoyu - Sagara Seydou]; [https://bou.de/u/wiki/20201215_cultexam_3 3 Shi Haiyao - You Yuting]; [https://bou.de/u/wiki/20201215_cultexam_4 4 Yu Ni - Zubareva, Ekaterina]. This page has become too large. Do not write on this page any more, but on one of the smaller pages.

'''Final Exam Paper. Please write now and improve until grading on 2020 12 15'''
*You can use the texts in the coursebook as an example (like Unit 1, Text A). You only need to write Text A (like "Longevity Noodles") or Text B ("Mooncakes"), not a whole Unit. But please try to find fellow students who topics fit under the same Unit title ("Festival Meals") and arrange it accordingly.
*In the topic, please write the category, then the topic - your name and student no.
*For the text, please indicate ALL SOURCES with bibliographical references. That means: At least for every paragraph, sometimes for single sentences, you have to indicate at the end, where you have found this information. E.g. (Liu Miqing 2010, 17). This means you have found it in the book or paper written by Ms Liu on page 17.
*Add a section at the end called "References". There you write the full version of the reference: Liu Miqing 刘宓庆. (2010). ''翻译基础'' [Translation Basis]. Shanghai: Huadong Normal University 华东师范大学. Similarly, you do it for papers: Jin Wenlu`靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. ''智库时代'' Think Tank Times (40) 282-284.
*Please also add a list "Terms and Expressions".
*Please add a "Questions" section.
*Please add a "Answers" section.

==Chinese Red Culture - Kang Haoyu 康浩宇, 202070080638 英语口译==

<center>康浩宇 Kang Haoyu</center>

===Chinese Red Culture===
Chinese red culture is unique in the world. As a very important culture, it has both tangible cultural resources and intangible ones. Red culture in China refers to the advanced culture with Chinese characteristics created by the Communism Party of China and Chinese people in revolutionary years.(Zhu Guilian, Li Jin 2010, 87)

====1. Development====

China has a brilliant history and splendid civilization in ancient times. However, after the Opium War of 1840, China was plunged into the darkness of domestic turmoil and foreign aggression. Despite of all efforts that countless dedicated patriots had made, they still failed to change the plight. The October Revolution in Russia brought Marxism-Leninism to China. With Communism as the the highest ideal and ultimate goal, the Communist Party of China shouldered the historical mission of national rejuvenation. With the firm leadership of the party, Chinese people embraced national independence, people's liberation, national reunification and social stability, and stepped into a new era of prosperity and happiness.(Xi Jinpin 2017)

Red culture is condensed by the Communist Party of China in the great struggle of leading the Chinese revolution. It is an advanced Marxism culture that was inherited and developed in the new period of socialist construction. It's a collectivism culture of bravery, sacrifice and devotion that seeks happiness for the Chinese people and rejuvenation for the Chinese nation.Red culture is embodied in the aspects of ideal belief, value pursuit and spiritual outlook, and is tightly related to material remains, mechanism behaviors and cultural and artistic forms.(Luo Liling, Pu Qingpin 2018, 45)

First of all, red culture is a revolutionary culture, which was formed by the Chinese Communist Party in the great struggle of leading the Chinese revolution. After the founding of People's Republic of China, the Communist Party of China led the Chinese people to inherit and carry forward the revolutionary culture. In the new period of socialist construction and reform and opening up, a vigorous and advanced socialist culture was formed, which enriched and developed the connotation of red culture. Revolutionary culture and advanced socialist culture are two major components of red culture, and are the core value and spiritual subject of contemporary Chinese culture. As for Chinese red culture, Among them, Marxism is the soul, the common ideal of socialism with Chinese characteristics is the theme, the national spirit and the spirit of the times are the essence, and the socialist concept of honor and disgrace is the foundation. These four aspects influence, infiltrate and interact with each other, revealing the essential characteristics of red culture scientifically and completely.(Zhu Guilian, Li Jin 2010, 87)

====2. Symbols====

The word “red” in “red culture” has many symbols. Chinese people have “red” complex since ancient time. Red represents authority. For, example, official documents are also called red heading documents. Red represents courage. Red is the color of Chinese national flag. Chinese military strategists and generals have a deep understanding of the role of red in war, so they use red flags to unite their morale, inspire their courage, and summon their spirit of going forward bravely and not fearing sacrifice. Red represents honor and auspiciousness. For instance, the places are always adorned with red for conference and ceremony. People are awarded with red flower and red certificates. Red represents revolution. When Marx was asked about "favorite color" in his early years, he clearly answered "red". In 1864, First International was founded, and its logo was red. The first army of the Communist Party of China was named Red Army, and Ruijin, the first revolutionary base area, was called Red Capital. There were also red boats in South Lake and red flags in Jinggangshan.(Chen dongwang, Huang Weiliang 2006, 19)

====3. Values====

Red culture has many values. Red culture has the value of history. It witnesses the early development history of the Communist Party of China. It shows the inevitability of the socialist road in China. And it is an important weapon to guide the success of Chinese revolution. Besides, red culture has the value of civilization. Carrying forward the red culture is an urgent need to cultivate a new national spirit. Red culture is important for the construction of socialism culture and ideology. Moreover, red culture has the value of economy. Red culture is a powerful driving force for the development of the socialist market economy. It is an important medium of economic development under the new historical conditions. The red cultural industry has become a new economic growth point.(Wang Yidi 2007, 149)

====4. Red Culture in Nanchang====

Nanchang is the capital city of Jiangxi Province and it is where August 1st uprising took place. Nanchang is renowned as the cradle of Chinese revolution and the place where the military flag rose. Because in August 1st uprising,communist party of china formed its first army in Nanchang. There are lots of red culture resources in Nanchang.

Bayi Square is at the center of Nanchang city. It was built to memorize August 1st uprising. Bayi Square highlights the theme of "Bayi History and Culture" in all directions. The memorial area, cultural area, reminiscence area and leisure area of Bayi Square show Bayi Uprising in different forms. The landmark in the square is Bayi Nanchang Uprising Memorial Tower. Besides, Nanchang August 1st Memorial Hall is a special memorial hall established to commemorate Nanchang Uprising.（Peng Bo, Zhang Li, Li Jiangyuan 2006, 58）

===References===

[1] 程东旺, 黄伟良. “红色文化”的价值形态与德育功能探析[J]. 现代教育科学, 2006: 19-21.

[2] 罗丽琳,蒲清平. 红色文化的思想政治教育基因及其时代价值[J].新疆师范大学学报, 2018: 45-52

[3] 彭波, 张丽, 李江源. 整合红色资源,提升江西文化力[J]. 江西崛起策论, 2006:58-60.

[4] 王以第. “红色文化”的价值内涵[J]. 文化论苑, 2007:149-150.

[5] 习近平, 决胜全面建成小康社会夺取新时代中国特色社会主义伟大胜利——在中国共产党第十九次全国代表大会上的报告,人民日报,2017.

[6] 朱桂莲,李晶. 德育视角下的中国红色文化研究综述[J]. 研究综述, 2010:87-89.

===Terms and Expressions===

red culture 红色文化

Opium War 鸦片战争

red heading documents 红头文件

red army 红军

August 1st uprising 八一起义

===Questions===

1. What is the historical background of the birth of red culture?

2. What are two major components of red culture?

3. How many symbols dose the word "red" in red culture has? What are they?

4. How many values dose red culture has? What are they?

5. What is the landmark in Bayi Square?

===Answers===

1. In modern China, Communist Party of China led the Chinese revolution and led people to fight against suppression.

2. Revolutionary culture and advanced socialist culture are two major components of red culture

3. Four. Authority, courage, honor and revolution.

4. Three. History value, civilization value and economic value.

5. Bayi Nanchang Uprising Memorial Tower

==The Ancient Tea Horse Road - Lei Fangyuan 雷方圆, 202070080593 MTI 英语笔译==

===The Ancient Tea Horse Road===

====Introduction====
The Ancient Tea Horse Road is a folk international trade route that exists in southwest China and is a corridor for ethnic economic and cultural exchanges with horses as the main means of transportation. It originated from the ancient southwest frontier of the tea horse mutual market, flourished in the Tang and Song dynasties and in the Ming and Qing dynasties, and prospered in the middle and late World War II. The Tea Horse Road was listed by the State Council as the seventh batch of national key cultural relics conservation units on March 5, 2013. (Zou Jingyi , Zhang Yimei 2018,131) --[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 13:46, 20 December 2020 (UTC)

====Historical Routes====
China’s ancient tea horse road is divided into:

1. Shanxi-Gansu tea horse road is the main route for tea to travel westward in mainland China and exchange for horses. It is one of the main routes of the ancient Silk Road.
2. Shanxi - Tibet tea horse road (wade ancient road) began in the Han Dynasty, formed by the Shanxi merchants and the ancient southwest border tea and horse each other.During the Ming and Qing dynasties, the government controlled tea trafficking, and the tea trafficking sub-regional, including the most prosperous tea horse trading market in Kangding, known as the wade ancient road. (Kang Yuming, Li Jinfeng2020,281)

3. The ancient Yunnan-Tibet Tea Horse Road was formed in the late sixth century AD. It is in the south of Yunnan's main tea producing areas. It is an important trade channel between ancient China and South Asia.
4. Sichuan-Tibet Tea Horse Road is a part of the Shan-Kang-Tibet Tea Horse Road. It is an essential bridge and link between ancient Tibet and the interior. It is in the east of Yazhou edge, west to Lhasa, Tibet, and finally through to Bhutan, Nepal and India, a total length of nearly four thousand kilometers. (Kang Yuming, Li Jinfeng2020,282)

There are three main routes of the ancient tea-horse road: The Qinghai-Tibet line (the ancient Tang and Tibetan road), the Yunnan-Tibet line and the Sichuan-Tibet line. Among the three ancient tea-horse roads, the Qinghai-Tibet line was established in the Tang Dynasty and developed earlier, while the Sichuan-Tibet line was the most influential and well-known later. These three routes are closely related to Chengdu, and among them, the Yunnan-Tibet route and the Sichuan-Tibet route pass through Chengdu, and their development is closely related to the tea-horse trade. (Kang Yuming,Li Jinfeng2020,283) --[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:06, 20 December 2020 (UTC)

===Historical Values===
1. The Golden Road of Tourism
The ancient tea-horse road tour has unique scenery, profound cultural connotation, exclusive resources and is unparalleled in the world.

2. Ancient Roads for the Propagation of Civilization
The ancient Tea Horse Road was not only an important migration corridor for the ancient ancestors between Wei-Tibet and present Sichuan and Yunnan, but also an important aperture for the spread and exchange of ancient civilizations between present Sichuan, Yunnan and Tibet. (Ji Jing2016,354)

3. Migration Corridor of National Cultures
On this ancient road, which stretches for more than 10,000 miles, Chinese, Tibetan, Yi, Naxi, Lisu, Hani, Kino, Qiang, Pumi, Bai, Nu, Jingpo, Achang and other ethnic groups have flourished here for thousands of years, highlighting the diversity and original form of ethnic culture in southwest China.

4. The Path of National Spirituality
You can't talk about the ancient tea-horse road without mentioning the horse gangs. The horse gangs have formed a unique cultural carrier in the course of thousands of years. Their spirit is attached to this ancient road, and become part of the Chinese national spirit. (Ji Jing2016,355)

5. The Road of National Unity and Integration
The ancient tea-horse road is like a huge net in southwest China, through which people of all nationalities strengthen their ties and communication, promote political, economic and cultural interaction, development and integration among all nationalities, and enhance the emotional ties between them.

6. The Road of Securing the Borders
The expansion of the ancient tea-horse road and the flourishing of the tea-horse trade contributed to the stability and consolidation of China's southwest frontier.

7. The road to economic development
The Thousand-Year Tea Horse Trail contributed to the formation of many towns in the region through the tea and horse trade, which greatly contributed to the economic development of the region. (Ji Jing2016,355)--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:10, 20 December 2020 (UTC)

===Terms and Expressions===

1.The Ancient Tea Horse Road(茶马古道)

2.Sichuan-Tibet Line（川藏线）

3.Yunnan-Tibet line（滇藏线）

4.wade ancient road（蹚古道）

===Questions===

1.What is the ancient tea horse road ?

2.How many main routes does the ancient tea-horse road conclude?

3.What is the historical value?--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 14:11, 20 December 2020 (UTC)

===Answers===

1.The Ancient Tea Horse Road is a folk international trade route that exists in southwest China and is a corridor for ethnic economic and cultural exchanges with horses as the main means of transportation.

2.There are three main routes, including the Qinghai-Tibet line (the ancient Tang and Tibetan road), the Yunnan-Tibet line and the Sichuan-Tibet line.

3.The ancient Tea Horse Road, a passage that once played an important role in the birth and development of the Chinese nation just like the Silk Road, has been gradually buried in the dust of history with the washing away of modern civilization.

===References===

Zou Jingyi, Zhang Yiqing邹怡情,张依玫. (2018). 作为文化线路的茶马古道遗产保护研究[ A Study on Heritage Conservation of Ancient Tea Horse Road as a Cultural Route].
''北京规划建设'' BeiJing Planning Review (04)131-140.

Kang Yuming, Li Jinfeng康昱明,李金峰.(2020).甘肃茶马古道文化线路遗产探究[ A Study on Cultural Route Heritage of Ancient Tea Horse Road in Gansu Province].''农村经济与科技''Rural Economy and Science (11)281-283.

Li Gang, Li Wei李刚,李薇. (2011). 论历史上三条茶马古道的联系及历史地位[ On the Connection and Historical Status of Three Ancient Tea Horse Roads in History]. ''西北大学学报''Journal of Northwestern University (04):113-117.

Ji Ji纪静. (2016). 茶马古道的兴起及其价值研究 [ A Study on the Rise and Value of Ancient Tea Horse Road ]. ''福建茶叶'' Tea In Fujian (07):354-355.--[[User:Lei Fangyuan|Lei Fangyuan]] ([[User talk:Lei Fangyuan|talk]]) 08:20, 21 December 2020 (UTC)

==Literature, Novels - Lei Kuangxi 雷旷溪学号202070080639 MTI 英语口译==

===Four satirical novels in ancient China===

At the end of the Qing Dynasty, literary scholars with reformist ideas criticized current affairs through novels and proposed to save the country, which were called novels of condemnation. The novels Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua represent the highest achievement of such novels, and are known as "the four great condemnation novels of the late Qing Dynasty". They attacked corruption and made straightforward decisions about current problems, forming a strong literary trend of criticizing reality in modern times.

The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time. In spite of the shortcomings pointed out by Lu Xun, "the rhetoric is revealing, the pen has no hidden edges, and the rhetoric is even too much", they have unprecedented breadth in reflecting social reality, and their sharp and incisive strokes caused strong repercussions at that time.(https://baike.baidu.com/item/晚清四大谴责小说/702907?fromtitle=四大谴责小说&fromid=10570148&fr=aladdin)

====Introduction====

At the end of the Qing Dynasty, literary scholars with reformist ideas criticized current affairs through novels and proposed to save the country, which were called novels of condemnation. The novels Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua represent the highest achievement of such novels, and are known as "the four great condemnation novels of the late Qing Dynasty". They attacked corruption and made straightforward decisions about current problems, forming a strong literary trend of criticizing reality in modern times.

The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time. In spite of the shortcomings pointed out by Lu Xun, "the rhetoric is revealing, the pen has no hidden edges, and the rhetoric is even too much", they have unprecedented breadth in reflecting social reality, and their sharp and incisive strokes caused strong repercussions at that time.(wenku)

==== Nie Hai Hua====

Nie Hai Hua was written by Zen Pu (1872-1935).A total of 35 chapters.it is a novel of condemnation, historical fiction and political fiction. In the novel, Jin yun (wen qing) is the main character.After won the scholarship, he took a famous courtesan, Fu Caiyun, as his concubine in Suzhou.He was then ordered to travel to Russia, Germany, Austria, and the Netherlands. After returning to China, Jin Wenqing died of illness in Beijing, and Fu Caiyun left the Jin family to resume her old profession in Shanghai, changing her name to Cao Menglan then went to Tianjin to work as a prostitute, calling herself Sai Jinhua.

The novel takes the story of Jin Wenqing and Fu Caiyun as the main line, vividly describes the historical and cultural changes as well as political and social changes from Tongzhi to Guangxu more than 30 years, exposing the decay and decline of the rulers, criticizing the feudal system of imperial examination, satirizing the officials, truly reflecting their spiritual life and cultural mentality. at the same time also enthusiastically glorifies Feng Zicai, Liu Yongfu and other war heroes and Sun Yat-sen and so on. The revolutionary activities of the Democratic Revolutionaries express the author's patriotic thoughts against the feudal dictatorship and advocate national democratic revolution. In specific writing, the author adopts the modern popular block novel structure combined with the traditional mesh novel structure to unfold the plot, with ups and downs, twists and turns, touching and orderly, always around the main line.

As a historical novel, Nie Hai Hua draws on the spirit of the ancient "good history" of China to portray its characters. At the same time, it draws on the satirical approach of "The History of Confucianism" in which "the fair-minded accuse the evils of the times", commenting on events and weighing characters in a realistic manner. In terms of art, Nie Hai Hua also has many shortcomings.However, it is a skillful structure and outstanding novel at that time.(wenku)

==== the Travels of an Old Man====

The Travels of an Old Man was written by Liu E (1857-1909) and a total of 20 chapters. Liu E was an entrepreneur and scholar, not a professional writer, but his reputation as a literary figure was far greater than that of an entrepreneur and scholar. This novel is an unfinished work of his that was written in his later years with an autobiographical nature.
The novel takes a bell-ringing mountebank, Lao can (Tie Ying), as its main character, and narrates his experiences and activities during his travels in northern China, exposing the decadence and darkness of the Qing government, the brutality and lethargy of the officials, and the poverty and oppression of the people, especially attacking the abusive behavior of those "Qing officials" who are actually cruel officials, and expressing the author's strong views on the perilous reality of society and the country.

The artistic achievement of the novel is very high. The first is the superb descriptive skills, whether it is a description, a landscape, or a narrative, can be vividly depicted, such as the scenery of Thousand Buddha Mountain, Daming Lake etc., which makes people have a sense of being in the real world. Secondly, its psychological description and psychological analysis, with appropriate language, can brilliantly show the inner world of the characters. Thirdly, the exquisite structural art. The novel is in the form of a Travel Journal, with travel as a clue,and organic combined of what he see, hear, think and do along the way forms a unique structural feature of the novel.(wenku)

==== The Records of Officialdom Exposure====

The Records of Officialdom Exposure by Li Baojia (1867-1906), five editions and a total of 60 chapters. This is the first long chapter novel in China's modern era that was published serially in newspapers and magazines and achieved a social sensation, creating a culture of critical reality in modern fiction.

The novel consists of more than 30 relatively independent bureaucratic stories linked together, involving the Qing government from the emperor, down to the minor officials and so on,and these various bureaucrats of all kinds of evil behavior were exposed:They embezzled public funds, corrupt and pervert the law or the named "expedition bandits", but is harmful to the people. The work is like a scroll of the officialdom at the end of the feudal society, touching on the main contradictions of that time.

The novel's writing method is modelled on "The Scholars" and has been developed, making full use of exaggeration, comic style and satirical techniques. only a few strokes will outline the character's voice and physical appearance. And the author also good at describing the details, so that the characters are vivid and evocative, with a strong artistic impact. Therefore, the subsequent imitation of the work is quite a lot, it become a great view.(wenku)

==== 20 years witness strange present situation====

The Strange Situation Witnessed in Twenty Years was written by Wu Woyao(1866-1910), A total of 60 chapters. This is a long novel with autobiographical flavor.it through nearly 200 short stories that the protagonist hears and witnesses from the death of his father to his failure in business. it outlines the strange realities of late Qing society during the 20 years from the Sino-French War to the beginning of the 20th century.

The scope of social life is much broader than The Records of Officialdom Exposure. In addition to describing the officialdom, there are also involving the shopping malls, foreign markets, science fields, medical and astrological practices. It exposes the political situation, moral outlook, social customs, and human conditions of the increasingly colonized Chinese feudal society, and is of high cognitive value in helping readers to see the irreparable historical destiny of the late Qing society and feudal system.

The novel adopts the first-person narrative story, structured in a way that makes the reader feel intimate and trustworthy, setting a precedent in the history of Chinese fiction. The structure is also very clever: "nine deaths and a lifetime" is not only the narrator of the book story, but also the backbone of the structure of the book, and at the same time uses flashbacks, interpolations and other methods, combining it organically together, making the whole book complex and simple appropriate, muddle together.(wenku)

==== Conclution====

As a result of the bourgeois reformists and democratic revolutionaries strongly advocated, the novel creation in the late Qing Dynasty got unprecedented development, and a large number of influential novels emerged, forming a prosperous situation of the novel creation in the late Qing Dynasty.The emergence of the "Four satirical novels" in the late Qing Dynasty is an important sign that The creation of Chinese novels has entered another prosperous period.

===Reference===

*[1]https://baike.baidu.com/item/晚清四大谴责小说/702907?fromtitle=四大谴责小说&fromid=10570148&fr=aladdin
*[2]二十年目睹之怪现状[M]. 北方文艺出版社 , (清) 吴趼人, 2012
*[3]老残游记[M]. 北方文艺出版社 , (清) 刘鹗, 2012
*[4]官场现形记[M]. 北方文艺出版社 , (清) 李宝嘉, 2012
*[5]孽海花[M]. 北方文艺出版社 , (清) 曾朴, 2012
*[6]四大谴责小说政治批判手法研究[J].李辉东,2017

===Terms and Expressions===
The Records of Officialdom Exposure 《官场现形记》

The Strange Situation of Seeing in twenty years 《二十年之目睹怪现象》

the Travels of an Old Man 《老残游记》

Nai Hai Hua 《孽海花》

The Four Great Condemnation Novels of the late Qing dynasty 晚清四大谴责小说

===Questions===
1、what are The Four Great Condemnation Novels of the late Qing dynasty ?

2、which novel is modeled the "The Scholars"?

3、what’s the common characteristic of these four novels?

4、what other satirical novels do you know?

===Answers===
1、They are Li Baojia's The Records of Officialdom Exposure, Wu Wa-ren's The Strange Situation of Seeing in twenty years, Liu E's the Travels of an Old Man and Zeng Pu's Nai Hai Hua.

2、The Records of Officialdom Exposure

3、The Four Great Condemnation Novels of the late Qing dynasty mainly exposed the dark side of society and its various shortcomings, and dealt with various aspects of social life at that time.

4、E.g.The Scholars

==Shadow Play - Li Lili 李丽丽 No.202070080594 MTI 英语笔译 ==

====The Origin of Shadow Play====

[[File:shadow play-6.jpg|300px|thumb|left|Chinese Shadow Play[https://image.baidu.com/search/detail?ct=503316480&z=0&ipn=d&word=%E7%9A%AE%E5%BD%B1%E6%88%8F&step_word=&hs=0&pn=185&spn=0&di=111650&pi=0&rn=1&tn=baiduimagedetail&is=0%2C0&istype=2&ie=utf-8&oe=utf-8&in=&cl=2&lm=-1&st=-1&cs=3403588094%2C288618070&os=1077736412%2C4270314261&simid=13900219%2C799340577&adpicid=0&lpn=0&ln=1690&fr=&fmq=1608542495445_R&fm=index&ic=0&s=undefined&hd=undefined&latest=undefined&copyright=undefined&se=&sme=&tab=0&width=&height=&face=undefined&ist=&jit=&cg=&bdtype=0&oriquery=&objurl=https%3A%2F%2Ftimgsa.baidu.com%2Ftimg%3Fimage%26quality%3D80%26size%3Db9999_10000%26sec%3D1608552866017%26di%3Ddd9012147fa3668822b515c8caa7e45d%26imgtype%3D0%26src%3Dhttp%3A%2F%2F5b0988e595225.cdn.sohucs.com%2Fimages%2F20180910%2Fa3e26f960530400282934cce56a15e15.jpeg&fromurl=ippr_z2C%24qAzdH3FAzdH3Fooo_z%26e3Bf5i7_z%26e3Bv54AzdH3FwAzdH3Fdcnacb80n_890d9l&gsm=ba&rpstart=0&rpnum=0&islist=&querylist=&force=undefined]]]

Shadow play has a long history according to the written records. Legend has it that Empress Xiaowu, the wife of Emperor Wu of the Han Dynasty, died of illness. Emperor Wu missed her so strongly that he was in a trance and ignored the government's affairs all day. One day, Minister Li Shaoweng went out and came across a child playing with a doll in his hand. The shadow of the doll was so vivid that he came up with an idea to cut the Mrs. Li's image out of cotton and silk, painted it, and installed wooden poles on its hands and feet. When Emperor Wu looked at it, it was like a treasure that he was glued to it. This love story is considered to be the earliest origin of shadow play. (Wei Liqun 2018,13)

There are also some views that shadow play originated in Xi'an of Tang Dynasty, however, it is worth discussing that although there were a variety of operas in the Tang Dynasty, yet there were no any records of shadow play mentioned in the Tang Dynasty. Up to now, the earliest shadow play was recorded in Song Dynasty. Its rise and development were closely related to Bianjing’s (the capital of Northern Song Dynasty) superior geographical environment, the development of commodity trade and good commercial transportation at that time. (Wei Liqun 2018,14-15)

====Introduction====

In Chinese ancient society, Chinese began to give performances using puppets against an illuminated screen. This is “shadow puppets”, also known as “lamp and shadow play”. It is considered as “precursor of movie” because it was the earliest moving part of form dubbed with human voice in the world. During a play, puppeteers hide behind the white screen and move puppets, while narrating the story, usually through singing. Performances are accompanied by musicians playing percussion and stringed instruments. A shadow puppet can perform actions such as “serving drinks”, “waving a sword and a spear,” or even “smoking” by puppeteer holding and moving manipulating rods on its body. (Wang Yexia 2012,1-2)

Typically, a shadow puppet has three rods and some may have five or seven rods. It can create rich designs such as shadow puppets, animals and stage props, for example, buildings, imperial palaces, chariots, tables and chairs as well as weapons. It is so rich that it includes almost everything under the sun. It combines traditional Chinese plastic art and performing art as well as the arts of painting, paper cutting, local opera, and ventriloquism. Besides, it has absorbed the best parts of local operas, folk songs and emerged into many schools. The well-known ones include Tangshan Shadow Play in Hebei Province, Beijing Shadow Play as well as Shaanxi, Shanxi and Hunan Shadow Play. etc. (Wang Yexia 2012,2-3)

So how to make a puppet? First, draw pictures of the various parts of the shadow puppets; second, finish carving with a knife and a hard board underneath the design; third, color the puppet with watercolor pens; fourth, paint the body parts with a brush dipped in oil. This can make the puppet transparent and better reflect colors under the light.; fifth, connect joint sections with the cotton thread; sixth, make the manipulating rods; finally, attach the manipulating rods to the shadow puppet with cotton thread. Thanks to different manipulating rods moves, the shadow puppet has a life, and can show happiness, anger, sorrow and gladness. (Wang Yexia 2012,29-35)

[[File:shadow play-3.jpg|300px|thumb|left|shadow play of puppet [https://image.baidu.com/search/detail?ct=503316480&z=0&ipn=d&word=%E7%9A%AE%E5%BD%B1%E6%88%8F&step_word=&hs=0&pn=52&spn=0&di=159940&pi=0&rn=1&tn=baiduimagedetail&is=0%2C0&istype=2&ie=utf-8&oe=utf-8&in=&cl=2&lm=-1&st=-1&cs=3259573009%2C2741597473&os=1545447922%2C43065069&simid=3408503629%2C426405487&adpicid=0&lpn=0&ln=1690&fr=&fmq=1608548398687_R&fm=result&ic=0&s=undefined&hd=&latest=&copyright=&se=&sme=&tab=0&width=&height=&face=undefined&ist=&jit=&cg=&bdtype=0&oriquery=&objurl=https%3A%2F%2Ftimgsa.baidu.com%2Ftimg%3Fimage%26quality%3D80%26size%3Db9999_10000%26sec%3D1608558486081%26di%3Db48786725188bc991e17f2b578acece7%26imgtype%3D0%26src%3Dhttp%3A%2F%2Fimg2.jiemian.com%2Fjiemian%2Foriginal%2F20170817%2F150295685830448400_a580xH.jpg&fromurl=ippr_z2C%24qAzdH3FAzdH3Fooo_z%26e3B3tj4twg_z%26e3Bv54AzdH3Fw6ptvsjAzdH3F8cc088c_z%26e3Bip4s&gsm=35&rpstart=0&rpnum=0&islist=&querylist=&force=undefined]]]

The eyes and the eyebrows of a shadow puppet’s five facial features represent different personalities. The good and positive people are typical of a benevolent and kind countenance, with nice-looking eyebrows and eyes, while the villain or the general are ferocious look, with sharp eyebrows and almond-shaped eyes. And the former are often concealed teeth and the latter are revealed teeth. The middle-aged people have short beard, but the elderly men have long beard. (Wang Yexia 2012,10-11)

The decorative designs on the shadow puppets are so important that they must match the character’s social status. In a shadow play, female characters are usually decorated with patters such as flowers, grass, clouds and phoenix, while male characters are often decorated with dragons, tigers, water and clouds. Shadows puppets look colorful under the light. To achieve a better visual effect, the translucent puppets need to be painted on both sides. The different colors of heads can also represent different characters’ personalities. The red is a symbol of a heroic and upstanding character and the representative is Guan Yu. The black is a sign of a just, honest and selfless personality and the representative is Zhang Fei. The yellow shows a brave and irascible character and is often used in fantasy plays to represent people with magic power. (Wang Yexia 2012,13-16)

====The Present Situation of Contemporary Shadow Play====
Since the founding of the People's Republic of China, shadow play, as an art form, has undergone a series of reforms under the guidance of the Party's principles, including the organization of theatrical troupes, the compilation and creation of plays, the drawing and performing forms of shadow play. With the advent of the "Cultural Revolution", the prosperity of shadow play came to an abrupt end. The troupe was disbanded, the repertoire was banned, and the artists were transferred to other fields. A large number of precious shadow puppet props and documents were damaged. This situation, except for some places, lasted until 1976. (Zhu Hengfu 2020,36）

After the end of the "Cultural Revolution", shadow puppet art rapidly revived, However, with the economic development being put in the first place of social activities and the popularity of television and the richness of artistic forms, shadow play is declining day by day with an irresistible trend, because shadow play arts are unable to keep pace with the times and get the appreciation from the audience. As a result, the prospect of shadow play art is becoming increasingly bleak. （Zhu Hengfu 2020,36）

In order to inherit Chinese excellent culture and protect the ancient art forms such as shadow play. On May 20, 2006, it was approved by the State Council to be included in the first batch of national intangible cultural heritage list. On November 27, 2011, UNESCO included Chinese shadow play in the "Representative List of Intangible Cultural Heritage of Humanity".（Zhu Hengfu 2020,36）

===References===
*Wang Yexia 王业霞.(2012). 《皮影戏》 [Shadow Play] 北京：高等教育出版社 Beijing: [Higher Education Publishing House]
*Wei Liqun 魏力群.(2018). 《小书大传承-皮影》["Small Book, Big Heritage - Shadow Play"] 重庆：重庆出版社 Chongqing: [Chongqing Publishing House]
*Zhu Hengfu 朱恒夫.(2020). 中国皮影戏的历史，现状与剧目特征[The History, Current Situation and Repertoire Characteristics of Chinese Shadow Theatre] 浙江艺术职业学院学报 [Journal of Zhejiang Arts Vocational College]

===Words and Expressions===
*shadow puppet皮影戏
*paper cutting 剪纸
*ventriloquism 口技
*manipulating rod 操纵杆
*five facial features 五官
*sharp eyebrows and almond-shaped eyes 尖眉杏眼
*Cultural Revolution 文化大革命
*intangible cultural heritage 非物质文化遗产

===Questions===
*1. When is the earliest shadow puppet’s record?
*2. What art of forms do shadow play use?
*3. What does a red head stand for in a play?
*4. When is shadow play put in the "Representative List of Intangible Cultural Heritage of Humanity".

===Answers===
*1. Song dynasty.
*2. It combines traditional Chinese plastic art and performing art as well as the arts of painting, paper cutting, local opera, and ventriloquism. Besides, it has absorbed the best parts of local operas, folk songs and emerged into many schools.
*3. The red is a symbol of a heroic and upstanding character.
*4. On November 27, 2011.--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 12:32, 20 December 2020 (UTC)

==Confucian Culture - Li Liqin 李丽琴 Student No.202070080595 MTI 英语笔译==

===Introduction ===

Confucian school is an academic school founded by Confucius, developed by Mencius, and composed by Xunzi. Today, it still retains a certain vitality. Confucian school takes Confucianism as its guiding ideology whose central ideas are forgiveness, loyalty, filial piety, brotherhood, courage, benevolence, righteousness, propriety, wisdom and faith. (Li Xiaoyu 2010, 31)

Confucian school was on an equal footing with the other hundred schools in the pre-Qin period. After the First Emperor of Qin, also called Qin Shihuang, burned books and buried scholars alive, the development of the Confucian school suffered a serious defeat. Then, in order to maintain the feudal autocratic rule, Emperor Wudi of the Han Dynasty followed Dong Zhongshu's advice of "banishing other schools of thought and worshiping Confucianism only" and imposed restrictions on thought, which led to the revival of Confucian school. (Zhang Qizhi 1990, 20) The concepts of "Confucian school", "Confucianism", and "Confucian Religion" should be distinguished since Confucian school is a school of theory, Confucianism a social stratification, and Confucian religion belief. (Chen Zhibin, Du Aihong 2017, 60-61)

Laozi founded Chinese Taoist school; Confucius started Chinese Confucian school; Sun Tzu initiated Chinese military strategist school; Mozi was the founder of Mohism in the early Warring States. Confucianism contributes to guiding the code of conduct and constructing social order; Taoism focuses on fostering the view of nature and the orientation of spiritual development; Legalism serves the system construction of national political management; the concepts of Universal Love and utilitarianism are two cornerstones for the Mohism. The General Unity idea of Confucianism has played an important role in the unification of a nation, the enhancement of national cohesion and the integration of cultural values. (Tan Su 2012, 68)

After more than two thousand years of development and evolution, Confucian culture has built up a complete ideological system, involving politics, education, morality, ethics, code of conduct, life skills and other aspects. It has cultivated the wisdom and soul of the Chinese people throughout the history, and formed deep-rooted set patterns of thinking, psychology and survival. (Xiang Chunling 2008, 42-43)

=== Analysis of Confucian Culture ===

==== Intelligence Development ====

Confucius is a great educator, as well as a pioneer and practitioner of mass education. After Confucianism was established as a dominant culture, both the rulers and the public respected the teachings of the sage and attached great importance to education. In this context, a basic requirement is to stay highly cultured and steeped in propriety. After the Emperor Wen initiated the imperial examination system in the Sui Dynasty, those who are good scholars could make an official, which inspired students of poor families to change their lives by studying hard and diligent. (Zhang Qizhi 1990, 19)

For generations, the Chinese people have attached great importance to the education of their children, which is conducive to the improvement of the thinking ability of the whole nation. However, the corrupt of bureaucracy and the darkness of officialdom in metaphase and anaphase made many literati feel despairing about official career and discredit about the concept. In addition, the Four Books and Five Classics were the main learning content of Confucianism. Apart from government-run schools, private schools and self-study can hardly meet the requirements of the Six Classical Arts. (Zhang Qizhi 1990, 21) Therefore, the Four Books and Five Classics were the focus of students, while the Six Classical Arts were not highly valued.

====Spiritual Guidance ====

In terms of spirit, Confucianism contends that "As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection; The terrain is vast, a gentleman carries goods with great virtue." (Zhang Qizhi 1990, 86) Benevolent people love each other, which reflects the essence of “Unity of Man and Nature” and also the most brilliant connotation of Confucianism. This philosophy calls for people’s active contributions to the society. It is still alive in modern times, and is the fundamental requirement of people's spiritual orientation in the future. (Li Xiaoyu 2010, 32)

====Order Construction ====

In the age of barbarism and backwardness, a common feature was that a small number of people used power and force to suppress and enslave the majority, thus resulting in labor division and unfair distribution of wealth and generating corresponding social hierarchy and concepts. Given the fact that Confucianism developed in the transitional period of feudal society, the thoughts of Confucius and Mencius were rooted in the idealist view of destiny and did not break the shackles of social hierarchy. In addition, they even advocated the distinguish between the noble and the humble and highlighted the importance of hierarchy division. (Li Fangping 2013, 56)

In this context, the benevolence they advocated had great limitations in political management. The public could not be treated equally in terms of political status. Instead, the so-called benevolence calls for improvement of the living conditions of the public and more benefits from the ruling class. However, its purpose was to maintain social order and reconcile social contradictions. This is also the root cause of feudal rulers’ favoring of Confucianism. In essence, Confucianism did not promote social equality, instead, it worked to maintain the unequal feudal hierarchy that aggravated servitude. In fact, after a long history of feudal rule, the sense of hierarchy would be part of the national psyche. With the progress of times and civilization, the view of destiny and the thought of social order have become psychological shackles of the Chinese people. (Li Fangping 2013, 56)

After eliminating the ideology of feudal hierarchy and formalism, some philosophies of Confucianism still generate positive effects on modern society. Specifically, the spirit of benevolence and universal love is conducive to cultivate people’s spirits; the concept of “the country belongs to the public” reflects a sense of social responsibility to make contributions for society, which can be expanded into a sharing social and political philosophy for different countries. (Li Xiaoyu 2010, 33)

Filial piety and brotherhood increase the harmony and stability of family; Loyalty, faithfulness, propriety and forgiveness are conducive to the relationship between different countries, societies and people. "Loyalty" means that people should stay loyal to the country and people; "Friendliness" and "forgiveness" play an important role in resolving various contradictions and animosities; when it comes to "filial piety" and "propriety", many redundant forms inherited from feudal society should be eradicated and be more practical. (Xiang Chunling 2008, 39-41)

===The Contemporary Value of Confucian Culture ===

Today, Confucian culture is still of great significance. We must explore the value of Confucian culture on the basis of the excellent tradition of the Chinese nation and by combining the characteristics of the times with and the actual situation. The Confucian culture has affected Chinese more than two thousand years and gone deep into each aspect of Chinese society. (Xiang Chunling 2008, 39)

====Ideological and Political Education ====

Confucian culture calls for “the people-oriented” philosophy, and it places a high priority on human value and dignity. (Zhang Qizhi 1990, 51-57) Over the years, the Chinese nation has been influenced by this excellent philosophy. On this occasion, its behavioral pattern and psychological structure are endowed with uniqueness, which is mainly manifested in two aspects. One is to respect yourself, learn how to love and care yourself. Moreover, gain dignity and achieve the development of human value through the continuous improvement of moral cultivation. Second, respect others and show respect for others' personality by respecting, understanding and caring for others. (Xiang Chunling 2008, 39-40)

==== Modern Economic Construction====

Under today’s circumstance, some ideological contents are still alive and produce positive effects on promoting the economic construction of modernization and fostering modern patriotism emotion of the Chinese people. (Li Chengzong 2002, 65)

First of all, Confucian culture emphasizes the thought of "benevolence" and group consciousness. It is conducive to the cultivation of collectivism and provides a spiritual pillar for China's modern economy. (Li Chengzong 2002, 65)

Since Confucian culture reflects a collectivist view on life, individuals are full of sense of duty and responsibility towards others and groups. In this context, their self-cultivation targets at regulating the family, country and the world. Thus, the value of individual is closely linked with the rise and fall of the country, so they have a strong sense of responsibility. "Everyone being responsible for the fate of his country" has been a common belief for thousands of years. Such a social responsibility will give rise to a huge driving force for the development of the country and society. (Tan Su 2012, 68)

Second, the consciousness of "self-improvement" and the proposition of "seeking truth" in the Confucian culture strengthen the national spirit and provide a source power for China’s economic modernization. (Li Chengzong 2002, 66)

Yi Zhuan put forward: "As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection." It means that continuous development is the law of nature and that a gentleman should pursue progress and be strong, unyielding resilient and positive. For thousands of years, the Chinese nation has formed a fine tradition of working hard and striving for strength under the influence of these thoughts. Today, we carry forward the spirits of “self-improvement” and "seeking truth" in ways that further enhance national spirits and provide a strong driving force for the socialist modernization. (Li Chengzong 2002, 67)

Third, the "reform and innovation" concept in Confucian culture is conducive to the expansion of the reform and opening up and the acceleration of China's socialist modernization. On the basis of admitting the fact that the continuous development is the universal law of nature, Confucian culture puts forward the "innovation idea". The Book of Rites said, "If you can in one day renovate yourself; do so from day to day and let there be daily renovation." The Book of Changes said, "Reform refers to destroy the old, while innovation means to establish the new.” (Li Chengzong 2002, 67)

The concept not only serves as the theoretical basis for reform and innovation throughout the history, but also provides valuable lessons for the reform in socialist economic and political systems today. Domestically, promoting the innovative spirits can greatly enhance the reform consciousness of the Chinese people. Externally, it is conducive to advancing the opening up by leveraging the global influence of Confucian culture. (Li Chengzong 2002, 67)

==== Legal Construction ====

Confucian culture places a high priority on personal cultivation, while a highly civilized society under the rule of law must be composed of highly educated citizens. Confucian school, a school with thousands of years of history in China, has become an integral part of the Chinese culture. (Li Xiaoyu 2010, 32-33)

Nowadays, since China has called for the policy of combining the rule of virtue with the rule of law, it is the time for Confucian culture to find its historical position and fully play its role. Exploring the influence of Confucian culture on the construction of contemporary Chinese rule by law, not only can we help us more deeply understand the traditional culture, but also can promote the process of building the rule of law in contemporary China. (Li Xiaoyu 2010, 32-33)

The rule by virtue thought is an important part of Confucian culture and it emphasizes the importance of moral education. It is a national strategy pursued by ancient Chinese rulers and a method of national governance embodying reference significance in today’s China. (Wei Na 2014, 1-2)

In terms of national governance, Confucianism emphasizes the importance of morality, believing that national governance should not mainly rely on harsh punishment, instead, moral education should be applied to reform people. Confucius said, "By governing with virtue, rulers will be loved by the public, just like stars surround the North Star." By comparing rulers to the North Star and people to the stars, Confucius emphasized the importance of moral governance. (Wang Jie 2004, 77)

How to rule by virtue? First of all, rulers should pay attention to their personal cultivation and develop good moral characters, so that they can set a good example for the public. Only when officials and common people obey the ruler sincerely, can a good social atmosphere be formed. Secondly, since Confucianism takes "benevolence" as its core and calls for the rule of virtue, many people subconsciously believe that Confucianism denies the role of criminal law and that Confucian culture does not call for the rule of law. (Wang Jie 2004, 82-83)

In fact, this is not the case. While Confucianism advocates the rule of virtue, it also emphasizes the supplementary role of rule of law. Confucius said, "Sages believe that national governance must combine the rule of virtue and law." That is to say, if people are governed by systems and laws, they seek for impunity but lack of conscience; however, if they are guided by morality and etiquette, they will have a sense of right and wrong and will impose strict requirements on themselves. (Wang Jie 2004, 83)

In a word, we should clearly realize that, although Confucian culture is an excellent traditional culture in China, it was generated from the feudal society and its original intention was to maintain the feudal autocratic monarchy. Therefore, it inevitably has some drawbacks and limitations. Under this circumstance, we must analyse Confucian culture dialectically and explore the value of Confucian culture. At the same time, we should discard the bad habits and unfavorable factors left by it, so as to better carry forward our traditional culture and accelerate the construction of the rule of law in contemporary China. (Wang Jie 2004, 83)

===The Confucius Institute ===

With the improvement of China's international status and the increasingly extensive international exchanges, Chinese culture has won wider foreign attention and the world is more eager to learn and understand the Chinese culture. The Confucius Institute project, founded in 2004, emerges in response to the call of the times. Today, Confucius Institutes have spread throughout Asia, Africa, The Americas, Europe and Oceania. (Wang Ying, Ti Wenjing 2009, 30)

Fundamentally speaking, its is conducive to the "going out" of Chinese culture since language is an important carrier of Chinese culture. It is of positive significance to the construction of China's national image, the promotion of China's international influence, the realization of wider international communication. (Wang Ying, Ti Wenjing 2009, 30)

The rapid development of Confucius Institutes has fully demonstrated the needs and aspirations of people around the world to learn Chinese and learn more about China, but there are still some problems in this process. Today, countries are committed to spreading their own language and culture, so there is a fierce competition in international cultural promotion. In addition, the Confucius Institutes is struggling to achieve sustainable development. Internally, its development has been restricted by many factors, including the shortage of teachers and textbooks, the low quality and the lack of pertinence. (Wu Ying, Ti Wenjing 2009, 31)

At present, Confucius Institutes are prevalent all over the world, but the promotion strategy seeking for quantity and speed results in a serious shortage of teachers capable of teaching Chinese as a foreign language. According to statistics, there is a global shortage of at least five million TCSL teachers. (Wu Ying, Ti Wenjing 2009, 31)

Secondly, the lack of high-quality and localized teaching materials for Chinese has also become a bottleneck for the development of Confucius Institutes. The shortage of Chinese textbooks affects the depth of cultural communication of Confucius Institutes directly. Thirdly, Confucius Institutes are not capable of spreading the ideological depth of the Chinese culture. Although the textbooks are rich in content, they mainly focus on promoting folk culture by introducing Chinese food, tea and wine, traditional Chinese medicine and martial arts. Meanwhile, they rarely involve the ideological essence of traditional Chinese culture and the modern value of Chinese culture. (Wu Ying, Ti Wenjing 2009, 32)

The Confucius Institutes should fully explore the modern significance of Confucianism and cast the quintessence of Chinese culture, and strengthen the spread of the core idea of Chinese culture and its modern cultural value. The connotation of Chinese culture is very rich. What Confucius Institutes should spread is not all the contents of Chinese culture, but the contents with universal value that are different from other countries and represent the essence of Chinese culture. (Xiang Chunling 2008, 42)

===Terms and Expressions ===

儒家 Confucian school

儒学 Confucianism

儒教 Confucian religion

兼爱 Universal love

恕、忠、孝、悌、勇 forgiveness, loyalty, filial piety, brotherhood, courage

仁、义、礼、智、信 benevolence, righteousness, propriety, wisdom and faith

学而优则仕 A good scholar will make an official

四书五经 the Four Books and Five Classics

天行健，君子当自强不息；地势坤，君子以厚德载物。As heaven maintains vigor through movements, a gentleman should constantly strive for self-perfection; The terrain is vast, a gentleman carries goods with great virtue.

天下兴亡，匹夫有责 Everyone being responsible for the fate of his country

===Questions ===

1. What’s the central ideas of Confucian culture?

2. What’s the difference among Confucian school, Confucianism and Confucian religion?

3. What do you think of the relationship between Confucian school, Taoist school, Mohist school, Legalist school?

4. What’s the Six Classical Arts?

5. What you think of the ancient influence of Confucianism?

6. Do you think Confucian culture still has its contemporary values in China? And why?

7. What do you think of the current situation of the development of the Confucian institute?

===Answers===

1. The central ideas of Confucian culture are forgiveness, loyalty, filial piety, brotherhood, courage, benevolence, righteousness, propriety, wisdom and faith.

2. Confucian school is a school of theory, Confucianism is a social stratification, and Confucian is a religion belief.

3. Confucian school emphasizes the code of conduct and the social order construction; Taoist school focuses on fostering the view of nature and the orientation of spiritual development; Legalist school serves the system construction of national political management; Mohist school emphasizes Universal Love and utilitarianism. Although Confucian school, Taoist school, Mohist school and Legalist school are different schools with different theories, they are not completely antagonistic.

4. The Six Classical Arts refers to propriety(礼), music（乐）, archery（射）, riding（御）, writing（书） and arithematic（数）.

5. The ancient influence of Confucianism should be analysed from a historical perspective. It was generated from the feudal society and its original intention was to maintain the feudal autocratic monarchy. Therefore, it inevitably has some drawbacks and limitations. While contributing to intelligence development, spiritual guidance and order construction to some extent, it has also led to some negative effects in the long run. For example, it called for rigid feudal hierarchy and resulted in spiritual constraints.

6. Yes. Although Confucian culture has a history of thousands of years, it still has contemporary values in today's society. For instance, Confucian culture calls for “the people-oriented” philosophy and places a high priority on human value and dignity, which is still of profound significance; Confucian culture emphasizes the thought of "benevolence" and group consciousness. It is conducive to the cultivation of collectivism and provides a spiritual pillar for China's modern economy.

7. The rapid development of Confucius Institutes has fully demonstrated the needs and aspirations of people around the world to learn Chinese and learn more about China, but there are still some problems in this process. Nowadays, the Confucius Institutes is struggling to achieve sustainable development. Internally, its development has been restricted by many factors, including the shortage of teachers and textbooks, the low quality and the lack of pertinence. Joint efforts of all social sectors should be made to achieve the sustainable development of it.

===References===

*Chen Zhibin, Du Aihong 陈智斌, 杜艾红. (2017). 儒学、儒家、儒教之异同 [The Differences and Similarities of Confucian School, Confucianism and Confucian Religion]. ''审计月刊'' Audit Monthly (03) 60-62.

*Li Chenzong 李承宗. (2002). 论儒家文化对培养现代爱国主义情感的积极作用 [On the Positive Effects of Confucian Culture on Cultivating Patriotism]. ''廊坊师范学院学报'' Journal of Langfang Teachers College (02) 65-70.

*Li Fangping 李芳萍. (2013). 儒家思想对中国文化的影响研究 [A Study on the Influence of Confucianism on Chinese Culture]. ''前沿'' Forward Position (10) 55-56.

*Li Xiaoyu 李晓愚. (2010). 儒家仁爱思想的当代诠释 [Contemporary Interpretation of Benevolence]. ''郑州大学学报(哲学社会科学版)'' Journal of Zhengzhou University (05) 31-33.

*Tan Su 谭苏. (2012). 论春秋战国时期的百家争鸣 [On the Competition of Ideas in the Spring and Autumn Period and the Warring States Period]. ''兰台世界'' Lantai World (10) 67-68.

*Wang Jie 王杰. (2004). 为政以德: 孔子的德治主义治国模式 [Rule of Virtue: Confucian’s Model of Governance]. ''中共中央党校学报'' Journal of the Party School of the Central Committee of the C．P．C. (02) 77-83.

*Wu Ying, Ti Wenjing 吴瑛, 提文静. (2009). 孔子学院的发展现状与问题分析 [The Development Status and Problems of Confucius Institute]. ''云南师范大学学报 (对外汉语教学与研究版)'' Journal of Yunnan Normal University (05) 28-33.

*Xiang Chunling 向春玲. (2008). 儒家文化的现代意义 [On Modern Significance of Confucian Culture]. ''中共中央党校学报'' Journal of the Party School of the Central Committee of the C．P．C. (06) 39-43.

*Zhang Qizhi 张岂之. (1990). ''中国儒学思想史'' [The History of Chinese Confucianism]. 陕西：陕西人民出版社 Shaanxi: Shaanxi People’s Publishing House. --[[User:Li Liqin|Li Liqin]] ([[User talk:Li Liqin|talk]]) 14:04, 20 December 2020 (UTC)

==Ch'ien Chung-shu - Liu Liu刘柳， 202070080596 MTI==

====Ch'ien Chung-shu====

Ch'ien Chung-shu (1910-1998), a well-known scholar, writer, translator and literary researcher, was born into an education family in Wuxi, Jiangsu Province. In Chinese academic circles, Qian was ranked with Rao Zongyi, a master in academic circles, and both were called "South Rao and North Qian". He was admitted to Tsinghua University in 1929 and got to know Yang Jiang in 1932. Qian became famous soon after the enrolment, not only for the 15 mark of his mathematics, but for his excellent Chinese and English, especially full marks in English.(360 Encyclopedia)

Qian had an engagement with Yang the year after their acquaintance and went to study at Oxford University in England along with her. In 1937, he obtained the bachelor's degree from Oxford with the treatise ''China in the English Literature of the Seventeenth and Eighteenth Centuries'', and his daughter Qian Yuan was born the same year. He wrote a great many profound literary works in his lifetime. When it comes to Ch'ien Chung-shu, people would think of his representative work ''Fortress Besieged'', which was published in 1947.(360 Encyclopedia)

As a realistic satirical novel, ''Fortress Besieged'' is known as "The New Scholars" in the 1940s. The novel is centralized on Fang Hongjian,who returned from studying abroad at the beginning of the War of Resistance against Japanese Aggression. It depicts the struggles in love, marriage,career and life of a group of intellectuals who were far away from the times and the people during the War of Resistance against Japanese Agression. It reveals their inner poverty, emptiness and lowliness, criticizes the dark reality of the Kuomintang-controlled areas, and reveals the crisis of modern civilization and the dilemma of modern life.(Qian Zhongshu 1947)

In the preface of the book, Qian said that, "In this book I intended to write about a certain segment of society and a certain kind of people in modern China. In writing about these people, I didn’t forget they are human beings, still human beings with the basic nature of hairless, two-legged animals. "The novel is like an X-ray mirror that reveals the deformed characters and ugly souls of those "hairless and two-legged animals" and analyzes the cultural matrix which is responsible for the deformed characters and ugly souls of these "latest style" literati.(Qian Zhongshu 1947)

Yang Jiang said, "The main connotation of ''Fortress Besieged'' is that those who are besieged by the city want to escape, while those outside want to rush in. This is what most people wish for in life, whether in marriage or career. "The meaning of "fortress besieged" is also stated several times in the novel. It tells people that life is a besieged city everywhere, people have marriage and divorce, divorce and marriage in endless succession,with everlasting confusion and dilemma. The questions that Qian raised in the novel refer to a question of universal significance, which is the crisis of modern civilization and the dilemma of modern life as a whole. In December 1990, the television series ''Fortress Besieged'' was broadcast on China Central Television(CCTV) and enjoyed great popularity.quotation is missing--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 08:20, 14 December 2020 (UTC)

Ch'ien Chung-shu has made significant achievements in literary research and literary creation. In particular, it is of great significance to carry forward and deny traditional Chinese culture scientifically and learn from foreign culture selectively. He has wrote the collection of essays ''Written in the Margins of Life'' (1941), the collection of short stories ''Humans·Beasts·Ghosts'' (1946), and the novel ''Fortress Besieged'' (1947).

Both his essays and novels are wise and meaningful. Qian has read Chinese history, philosophy and literary classics in depth and has studied western old and new literature, philosophy and psychology. Many of his works, such as ''Limited Views:Essays on Ideaas and Letters'' and ''Patchwork:Essays on Art and Literature'', have enjoyed high reputation in academic circles both at home and abroad.

Ch'ien Chung-shu viewd China and the world with a cultural criticism spirit. Based on his profound knowledge of Chinese and world culture, Qian has always shown a clear mind and a deep insight when observing Chinese and Western culture. He didn't reject any theories or doctrines, nor did he blindly follow any authorities. He devoted his life to promoting Chinese literature and art to the world.

To this end, he not only explicated the profound meaning and unique value of Chinese culture in depth, but also pointed out its historical and regional limitations. He not only criticized the Chinese for their arrogance towards the local culture due to certain illusions, but also mercilessly eliminated the Westerners' prejudice centered on European and American culture due to ignorance. It is Ch'ien Chung-shu who has promoted cultural communication between China and other countries.

November 21st,2020 is the 110th anniversary of the birth of Ch'ien Chung-shu. People often call him a well-informed scholar, but he is more of a down-to-earth writer and scholar. He was indifferent to fame and wealth and alaways took a rigorous and serious attitude towards academic research. We feel ourselves in an entirely new world when we read the subtle metaphors in ''Fortress Besieged'', while we read ''Limited Views:Essays on Ideas and Letters'' and ''Patchwork:Essays on Art and Literature'', we are amazed at Qian's erudition. People all over the world admire his talent, but in fact,it is his meticulous and diligent reading spirit that makes him a well-informed scholar.(Wang Shuizhao 2020)

Many of his life experiences and the question of whether his scholarship was systematic or not have attracted much attention. Wang Shuizhao, professor of Chinese Department of Fudan University, who has studied and worked with Ch'ien Chung-shu for a long time, has recently published his new book ''Academic Life of Qian Zhongshu'', in which he writes about Qian's life experiences and academic achievements based on the first-hand historical data, his personal experiences and his own understanding of academia, and gives answers to the questions discueesed widely, such as Qian's experience of being falsely accused, whether there exists system in his scholarship and the collision of viewpoints between Qian and Chen Yinke.(Wang Shuizhao 2020)

====Terms and Expressions====

''China in the English Literature of the Seventeenth and Eighteenth centuries'' 《十七十八世纪英国文学中的中国》

''Fortress Besieged'' 《围城》

Kuomintang-controlled areas 国统区

''Written in the Margins of Life'' 《写在人生边上》

''Humans·Beasts·Ghosts'' 《人·兽·鬼》

''Limited Views:Essays on Ideas and Letters'' 《管锥编》

''Patchwork:Essays on Art and Literature'' 《谈艺录》

the 110th anniversary of the birth of Ch'ien Chung-shu 钱钟书诞辰110周年纪念日

''Academic Life of Qian Zhongshu '' 《钱锺书的学术人生》

====Questions====

1.What is Ch'ien Chung-shu's representative work? When was it published?

2.When was the TV series ''Fortress Besieged'' broadcast?

3.Do you know other works about Ch'ien Chung-shu? Can you list some of them?

4.Which book did Wang Shuizhao publish in commemoration of the 110 anniversary of the birth of Ch'ien Chung-shu? What does he talk about in this book?

5.Which sentence is your favoriate in ''Fortress Besieged''?

===Answers===

1.Ch'ien Chung-shu's representive work is ''Fortress Besieged''. It was published in 1947.

2.It was broadcast in December 1990.

3.''Patchwork:Seven Essays on Art and Literature''（《七缀集》） and ''Poetic Remains of an Ephemeral Life''（《槐聚诗存》）.

4.Wang Shuizhao published his new book ''Academic Life of Qian Zhongshu'' in commemoration of the 110 anniversary of the birth of Ch'ien Chung-shu, in which he writes about Qian's life experiences and academic achievements.

5."I want to be able to occupy the whole life of the man I love. Before meeting me, he would have had no past and would be waiting for me with a clean slate."

===References===

Qian Zhongshu.钱钟书.(1947).''围城''.[Fortress Besieged].上海晨光出版公司[Shanghai Chenguang Publishing Corporation].

Wang Shuizhao.王水照.(2020).''钱锺书的学术人生''.[Academic Life of Qian Zhongshu].中华书局[Zhonghua Book Company,Ltd.].

--[[User:Liu Yiyu|Liu Yiyu]] ([[User talk:Liu Yiyu|talk]]) 08:20, 14 December 2020 (UTC)

== ''' Crosstalk''' Liu Ou 刘欧， 202070080597，MTI==
大标题+小标题+名字拼音+汉字+学号+专业--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)
<center>刘欧 Liu Ou </center>

===The Development of Crosstalk===

Crosstalk, in the ancient time was known as onomatopoeia, originally refers to imitate others’ voices. It was evolved and further developed from the folk opera in North China, and integrated with imitating oral skills and other folk art forms. It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty. It’s a folk vocal art that uses jokes or funny questioning and answering to make the audience laugh. In the early years of the Republic of China (1912-1949), crosstalk gradually developed from one-person ventriloquism to one person stand-up talk, and the name changed to cross talk. Later, it developed into stand-up crosstalk, dual crosstalk, and group crosstalk. And become a veritable form of art. After years of development, dual crosstalk has finally become the most popular form of crosstalk among audiences.In the late Qing Dynasty, crosstalk formed its modern features and styles. The language uses in crosstalk is mainly Beijing dialect, however, there are also “dialect crosstalk” in other regions of China. (360 Encyclopedia)

Crosstalk, in the ancient time known as onomatopoeia, originally refers to imitate others’ voices. It was evolved and further developed from the folk opera in North China, and integrated with imitating oral skills and other folk art forms. It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty. It’s a folk vocal art that uses jokes or funny questioning and answering to make the audience laugh. In the early years of the Republic of China (1912-1949), crosstalk gradually developed from one-person ventriloquism to one person stand-up talk, and the name changed to cross talk. Later, it developed into stand-up crosstalk, dual crosstalk, and group crosstalk. And it becomes a veritable form of art. After years of development, dual crosstalk has finally become the most popular form of crosstalk among audiences. In the late Qing Dynasty, crosstalk formed its modern features and styles. The language uses in crosstalk is mainly Beijing dialect, however, there are also “dialect crosstalk” in other regions of China. (360 Encyclopedia)夹注应在句号前。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

Crosstalk is a original folk art in China, with a long historical tradition, deeply loved by the majority of the people. The once-dead crosstalk art has been reborn and developed very rapidly especially since the founding of the People’s Republic of China. It is no longer confined to several cities in the north, nor spread only within the citizens, but also spread from the north to the whole country, from the city to the countryside, and from the citizens to all strata. (Hou Baolin, 1982:01)

Crosstalk is a original folk art in China, with a long historical tradition, deeply loved by the majority of the people 这句话语法错误--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC) . The once-dead crosstalk art has been reborn and developed very rapidly especially since the founding of the People’s Republic of China. It is no longer confined to several cities in the north, nor spread only within the citizens, but also spread from the north to the whole country, from the city to the countryside, and from the citizens to all strata 这句话关联词不完整， spread主谓注意一致，注意逗号的使用以及夹注在句号前。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). (Hou Baolin, 1982:01)

===Four Basic Skills in Crosstalk===

Speaking, imitating, teasing and singing are the four basic artistic skills of crosstalk. “Speaking” means to tell jokes, stories, lantern riddles, drinking games, etc; “imitating” is to imitate all kinds of birds and animals, hawking, singing and the sound of different languages, etc; “teasing” is to gag and tease; “sing” means to sing Taiping lyrics (most of which contain the meaning of peace and prosperity, so they are called Taiping) (1982:194), opera lyrics and songs. Crosstalk artists regard “speaking, imitating, teasing and singing” as their “four compulsory lessons”. For example, by saying “tongue twisters” or “reciting classical repertoires” to grasp the rhythm in language and correct the pronunciation. By learning all kinds of sounds to gain the ability to imitate. To practice singing skills by singing “Taiping lyrics” , opera lyrics and songs. (Hou Baolin, 1982:11)

Speaking, imitating, teasing and singing are the four basic artistic skills of crosstalk. “Speaking” means to tell jokes, stories, lantern riddles, drinking games, etc; “imitating” is to imitate all kinds of birds and animals, hawking, singing and the sound of different languages, etc; “teasing” is to gag and tease; “sing” means to sing Taiping lyrics (most of which contain the meaning of peace and prosperity, so they are called Taiping) (1982:194)作者？--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC), opera lyrics and songs. Crosstalk artists regard “speaking, imitating, teasing and singing” as their “four compulsory lessons”. For example, by saying “tongue twisters” or “reciting classical repertoires” to grasp the rhythm in language and correct the pronunciation 不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). By learning all kinds of sounds to gain the ability to imitate不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). To practice singing skills by singing “Taiping lyrics” , opera lyrics and songs不是一个完整的句子。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). (Hou Baolin, 1982:11)

===Characteristics of Crosstalk===

First of all, crosstalk is the art of “speaking”, which belongs to the art of “performing with words”, it is different from drama that “performing with body movements” 出现了两个句子，无连接词。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). This kind of performance has a close relationship between the actors and the audience and shortened the distance between the stage and the audience. The actors directly communicate with the audience and perform with the audience's cooperation and tacit understanding to obtain artistic effect. In this sense, crosstalk is a collective performance of actors and audiences. From the perspective of the audience, they are not standing on the opposite side of the actors and appreciating the stage performance passively and objectively, but creating artistic images with the actors. (Hou Baolin. 1982:02)

First of all, crosstalk is the art of “speaking”, which belongs to the art of “performing with words”, it is different from drama that “performing with body movements” 出现了两个句子，无连接词。--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). This kind of performance has a close relationship between the actors and the audience and shortened the distance between the stage and the audience. The actors directly communicate with the audience and perform with the audience's cooperation and tacit understanding to obtain artistic effect. In this sense, crosstalk is a collective performance of actors and audiences. From the perspective of the audience, they are not standing on the opposite side of the actors and appreciating the stage performance passively and objectively, but creating artistic images with the actors. (Hou Baolin. 1982:02)参考格式(Liu Miqing 2010, 17) --[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

Secondly, crosstalk is the art of laughter. Crosstalk uses laughter as a weapon to expose contradictions, shape characters and evaluate life. Without laughter, it can constitute any other arts, but not crosstalk and comedy. In other words, crosstalk has the characteristics of humor and satire. It reflects that life is not flat, but exaggerated and even deformed. China has a long tradition of satirizing emperors or high rank officials, its written record could be traced back to the Zhou (1046BC-256BC) and Qin (221BC-207BC) Dynasties. Satire is the product of class oppression. China has been in a feudalistic society for a long time, without political democracy and freedom of speech, the people often take circuitous methods to fight against the ruling class. Satirical art is like a weed under a boulder. Only through deformation and roundabout can this kind of art maintain to exist. (Hou Baolin. 1982:03)

Secondly, crosstalk is the art of laughter. Crosstalk uses laughter as a weapon to expose contradictions, shape characters and evaluate life. Without laughter, it can constitute any other arts, but not crosstalk and comedy. In other words, crosstalk has the characteristics of humor and satire. It reflects that life is not flat, but exaggerated and even deformed. China has a long tradition of satirizing emperors or high rank officials, its written record could be traced back to the Zhou (1046BC-256BC) and Qin (221BC-207BC) Dynasties 没有连接词--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). Satire is the product of class oppression. China has been in a feudalistic society for a long time, without political democracy and freedom of speech, the people often take circuitous methods to fight against the ruling class没有连接词--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC). Satirical art is like a weed under a boulder. Only through deformation and roundabout can this kind of art maintain to exist. (Hou Baolin. 1982:03)

“Speaking” and “laughing” constitute the basic outline of cross talk art, which is a language performance art with comedy style. “Speaking”, as a kind of rap art, establishes the mode of crosstalk art, which is distinguished from drama art. “Laughing” is the artistic characteristics of crosstalk, which distinguishes it from other rap art forms. These two characteristics are interdependent and complementary. (Hou Baolin. 1982:04)

Crosstalk belongs to the art of drama, but it is different from comedy. In comedy, the laughter of audience mainly comes from plot and comic characters, while in crosstalk it mainly comes from “baofu” (jokes). Sometimes it relies on the plot, sometimes it is not needed, but win the applaud of audience by the charm of language. “Baofu” must be expressed in the way of “dialogue” and “chatting” between the actors . (Hou Baolin. 1982:04)

===Famous Artists of CrossTalk===

In Emperor Tongzhi (1861—1874) and Emperor Guangxu (1875—1908) periods, Zhu Shaowen (stage name “Qiong Bupa, which means not afraid of poverty”) was regarded as the “ancestor”of crosstalk art. Other famous crosstalk artists including Hou Baolin(1917-1993), a pioneering master of crosstalk. In his 60 years of art career, he has devoted himself to the research and development of crosstalk art and brought laughter to the audience. Under his leadership and promotion, crosstalk art has really entered thousands of households and reached a remarkable artistic peak. His crosstalk works including Drama Talks, Drunkenness and etc. Ma Sanli (1914-2003) is the son of the crosstalk actor Ma Delu. Ma Sanli devoted himself to the exploration of long-term artistic practice, and created the unique “Ma’s Style of Crosstalk”. He was the oldest, most experienced and most accomplished crosstalk leader in the cross-talk circle at that time. So was deeply loved and respected by all walks of life and the audience. Ma's cross talk enjoys wide popularity among the people. In Tianjin, it was a saying that “no branches of crosstalk did not learn from Ma”. His representative works including “Eating Yuanxiao(dumpling)”, “Selling Tickets” and “the Yellow Crane Tower” . Other famous crosstalk artists include Zhang Yongxi, Liu Baorui, Hou Yaowen, Jiang Kun, Feng Gong, Niu Qun and Guo Degang. (Baijiahao, 2018 )

===Terms and Expressions===

speaking, imitating, teasing and singing 说学逗唱

Taiping lyrics 太平歌词

Baofu 包袱

Drama Talks 《戏剧杂谈》

Drunkenness 《醉酒》

Selling Tickets 《卖挂票》

===Questions===

1.When did crosstalk form its format?

2.What is Taiping lyrics?

3.Who was regarded as the “ancestor”of crosstalk art ?

4.What are the four basic skills of crosstalk?

===Answers===

1.It is generally believed to be formed during the Emperor Xianfeng (1850—1861) and Emperor Tongzhi (1861—1874) period in Qing dynasty.

2.Taiping lyrics (most of which contain the meaning of peace and prosperity) is the content to be sang in the crosstalk.

3.Zhu Shaowen.

4.They are speaking, imitating, teasing and singing.

===References===

1.Hou Baolin,Xue Baokun,侯宝林,薛宝坤.(1982)，《相声溯源》，People's Education Press

2.https://cul.sohu.com/20090619/n264630449.shtml

3.https://baike.so.com/doc/1925383-2037001.html

4.https://baijiahao.baidu.com/s?id=1590742532351773378

注意参考文献格式：
Jin Wenlu 靳文璐. (2019). 机器翻译可以取代人工翻译吗? [Can machine translation replace human translation?]. 智库时代 Think Tank Times (40) 282-284.--[[User:Luo Weijia|Luo Weijia]] ([[User talk:Luo Weijia|talk]]) 05:13, 18 December 2020 (UTC)

==Liu Yi 刘艺==
Go 围棋--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:04, 9 November 2020 (UTC)
===GO - Liu Yi 刘艺 202070080640 MTI===

Go is an adversarial game with the objective of surrounding a larger total area of the board with one's stones than the opponent[1]. As the game progresses, the players position stones on the board to map out formations and potential territories. Contests between opposing formations are often extremely complex and may result in the expansion, reduction, or wholesale capture and loss of formation stones.[2](NRICH Team, Going First, 2007)

A basic principle of Go is that a group of stones must have at least one open point bordering the group, known as a liberty, to remain on the board. One or more liberties enclosed within a group is called an eye, and a group with two or more eyes cannot be captured, even if surrounded.[3] (Iwamoto, Kaoru,1977)Such groups are said to be unconditionally alive.

The general strategy is to expand one's territory, attack the opponent's weak groups (groups that can be killed), and always stay mindful of the "life status" of one's own groups. The liberties of groups are countable. Situations where mutually opposing groups must capture each other or die are called capturing races, or semeai. In a capturing race, the group with more liberties (and/or better "shape") will ultimately be able to capture the opponent's stones. Capturing races and the elements of life or death are the primary challenges of Go.

Players may pass rather than place a stone if they think there are no further opportunities for profitable play. The game ends when both players pass or when one player resigns. In general, to score the game, each player counts the number of unoccupied points surrounded by their stones and then subtracts the number of stones that were captured by the opponent. The player with the greater score (after adjusting for komi) wins the game.

In the opening stages of the game, players typically establish positions (or "bases") in the corners and around the sides of the board. These bases help to quickly develop strong shapes which have many options for life (self-viability for a group of stones that prevents capture) and establish formations for potential territory. Players usually start in the corners because establishing territory is easier with the aid of two edges of the board. Established corner opening sequences are called "joseki" and are often studied independently.

"Dame" are points that lie in between the boundary walls of black and white, and as such are considered to be of no value to either side. "Seki" are mutually alive pairs of white and black groups where neither has two eyes. A "ko" (Chinese and Japanese: 劫) is a repeated-position shape that may be contested by making forcing moves elsewhere. After the forcing move is played, the ko may be "taken back" and returned to its original position. Some "ko fights" may be important and decide the life of a large group, while others may be worth just one or two points. Some ko fights are referred to as "picnic kos" when only one side has a lot to lose. The Japanese call it a hanami (flower-viewing) ko.

Playing with others usually requires a knowledge of each player's strength, indicated by the player's rank (increasing from 30 kyu to 1 kyu, then 1 dan to 7 dan, then 1 dan pro to 9 dan pro). A difference in rank may be compensated by a handicap—Black is allowed to place two or more stones on the board to compensate for White's greater strength. There are different rule-sets (Korean, Japanese, Chinese, AGA, etc.), which are almost entirely equivalent, except for certain special-case positions.

Aside from the order of play (alternating moves, Black moves first or takes a handicap) and scoring rules, there are essentially only two rules in Go:
• Rule 1 (the rule of liberty) states that every stone remaining on the board must have at least one open "point" (an intersection, called a "liberty") directly orthogonally adjacent (up, down, left, or right), or must be part of a connected group that has at least one such open point ("liberty") next to it. Stones or groups of stones which lose their last liberty are removed from the board.
• Rule 2 (the "ko rule") states that the stones on the board must never repeat a previous position of stones. Moves which would do so are forbidden, and thus only moves elsewhere on the board are permitted that turn.

Almost all other information about how the game is played is a heuristic, meaning it is learned information about how the game is played, rather than a rule. Other rules are specialized, as they come about through different rule-sets, but the above two rules cover almost all of any played game.[4](British Go Association,2007)

Although there are some minor differences between rule-sets used in different countries, most notably in Chinese and Japanese scoring rules, these differences do not greatly affect the tactics and strategy of the game.

Except where noted, the basic rules presented here are valid independent of the scoring rules used. The scoring rules are explained separately. Go terms for which there is no ready English equivalent are commonly called by their Japanese names.

The two players, Black and White, take turns placing stones of their colour on the intersections of the board, one stone at a time. The usual board size is a 19×19 grid but for beginners, or for playing quick games, the smaller board sizes of 13×13 and 9×9 are also popular.[5] The board is empty to begin with. Black plays first, unless black is given a handicap of two stones or more (in which case, white plays first). The players may choose any unoccupied intersection to play on, except for those forbidden by the ko and suicide rules (see below). Once played, a stone can never be moved and can be taken off the board only if it is captured. A player may also pass, declining to place a stone, though this is usually only done at the end of the game when both players believe nothing more can be accomplished with further play. When both players pass consecutively, the game ends and is then scored.

===Terms and Expressions===
Go 围棋 heuristic 启发式的
adversarial game 对抗性游戏 intersection 交叉点
board 棋盘 black 黑棋
formation 阵型 white 白棋
move 走棋 scoring rule 计分规则
liberty 自由度 player 棋手

===Questions===
1, What’s the basic principle of Go?

2,Aside from the order of play (alternating moves, Black moves first or takes a handicap) and scoring rules, What are other two essential rules in Go？

3, What countries have the most notable scoring rules differences?--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:36, 9 December 2020 (UTC)

===Answers===
1, A basic principle of Go is that a group of stones must have at least one open point bordering the group, known as a liberty, to remain on the board.

2,The rule of liberty and the "ko rule".

3, Most notably in Chinese and Japanese scoring rules--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 08:35, 9 December 2020 (UTC)

===References===
[1]Matthews, Charles (2004). Teach Yourself Go. McGraw-Hill. ISBN 978-0-07-142977-1.

[2]NRICH Team, Going First, University of Cambridge, retrieved 2007-06-16

[3]Iwamoto, Kaoru (1977). Go for Beginners. New York: Pantheon. ISBN 978-0-394-73331-9.

[4]British Go Association, Comparison of some go rules, retrieved 2007-12-20

[5]Kim, Janice; Jeong, Soo-hyun (1997). Learn to Play Go. Five volumes (2nd ed.). New York, NY: Good Move Press. ISBN 978-0-9644796-1-6.--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 07:36, 21 December 2020 (UTC)

==Liu Yiyu 刘怡瑜,202070080598 MTI 标题 is missing--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 08:21, 14 December 2020 (UTC)==

===The Four Most Handsome men in Ancient China===
It is said that there were four most beautiful women in ancient times, and corresponding to that, it is worth mentioning that there were four most attractive men at that time.Despite that we consider these four men as attractive, this refers to more than just their appearance. They have a common feature: it proves that while their appearance is marvelous, they are also outstanding in literature. Namely, as a Chinese saying goes, they are endowed with both beauty and talent.

These four men are Pan An, King Lanling, Ji Kang, and Wei Jie.（Wang Zhenbo 2008,59-60）

The allusion of “throwing fruit to fill a carriage” originates from Pan An, which resembles movie fans nowadays to see their idols. There is a comment on Pan An’s appearance: "No more and no less." The history books also describe Pan An with three words “good-looking, well-mannered, and graceful”. Although these did not describe Pan An’s appearance in details, such as eyebrows and eyes or lips, from these side descriptions, we can know that Pan An’s appearance is far above ordinary people, and even his styles draw imitation from others.

At the same time, Pan An is known as “the flower of a county in Heyang”, and he is also one of the few men who are compared with flowers to be praised for excellent appearance. The beauty of exterior only fails to last long in this world. Pan An's talent and temperament and the devotion to his wife are also often eulogized. Pan Yue showed his unusual talent since he was a child, and he was called a child prodigy by the villagers. In his early years, he was appreciated by an official and recommended as a scholar.

Later, served as the magistrate of Heyang (now Meng County, Henan), he was diligent in political affairs, and advocated the people to plant more fruits and trees. The county was full of trees and peaches and plums everywhere, known as “Flower County”. During his administration, his political achievements were remarkable. Besides, Pan An holds a special place in the history of literature.

He was good at composing verse and orders, expatiation, and skilled in the choice of words and building of sentences, which fully reflects the characteristics of Taikang literature that pays attention to the beauty of form. He was expert in composing Ci lyric of sorrow and admonishment, and his current works such as Widow's Fu, Mourning Poem and other famous works are all known for their narration and empathy. Pan An can be described as both internally and externally blessed.（Liu Xixue 2003,63-64）

Gao Changgong (541-573), known as King Lanling, the grandson of Gao Huan, Emperor Shenwu, and the fourth son of Wen Xiang, Emperor Gaocheng. There is a very popular legend about King Lanling. It's believed that King Lanling was a brave and supremely skilled general. However, because he looked very sweet and it seemed hard to frighten the enemy, he often wore a half-mask when fighting, which sounds very fairytale.

Nevertheless, the beauty of King Lanling is beyond doubt and otherworldly. Book of Northern Qi Dynasty described that he was friendly looking and mentally strong, with beautiful voice and appearance.King Lanling spent half his life in military affairs, and made great achievements. While this gave him glory, it also brought bad luck. There is an old Chinese saying that the glow of a inferior from massive achievements will overshadow his superior.

Although the King Lanling did not have the idea of usurping the throne, but the incumbent felt threatened because of his existence itself. In the end, a glass of poisonous wine ended the life of the Lanling King.（Wang Zhenbo 2008,59-60）

Song Yu (about 322 BC-298 BC), as it is widely rumored, a student of Qu Yuan, was born in the capital city of Song Dynasty during the Warring States Period (now Shangqiu, Henan). Song Yu was a writer of Ci lyric of State Chu in the late Warring States period, adept in Ci lyric and even acclaimed as a great poet after Qu Yuan' reputation. Later generations often referred to them as “Qu Song”. Rumors circulate that there are many Ci lyrics from him, and Book of Han records about 16 works, but many of them are lost today.

His works embrace Nine Discriminations, The Fu poetry of Wind and so on. He was the first to write about sadness from Autumn and to write about women. His description of women's nature exerts a great influence on later generations such as Cao Zhi. The goddess in Song Yu's The Fu poetry of Goddess embodies the essence of pre-Qin female beauty, recounting the beauty of the goddess of Wushan Mountain in details so much so that later generations have coveted for it for thousands of years.

16 works survived, among which Nine Discriminations is believed to be truly composed by him. It is equivalent to Qu Yuan's Li Sao or A lament in the history of Chinese literature. Both poets can be called the two shining pearls in Ci lyric at their times.（Wang Zhenbo 2008,59-60）

Wei Jie (286-June 20, 312), a metaphysician and an official of the Jin Dynasty. Wei Jie was a noted talker and metaphysicist during the Wei and Jin Dynasties. He was appointed as an assistant of the prince in the matter of politics. In the fourth year of the reign of Emperor Yongjia(AD310), Wei Jie died at the age of 27. Both ancient books and ancients commented on Wei Jie's appearance. Wang Ji reckoned that, “A jade is on my side, and I feel like I am nobody”; “Wandering with Jiu is like sauntering with a pearl on the side, with him shining brightly.”

History Retold as a Mirror for rulers authored by Sima Guang goes into detail: "Wei is blessed with attractive appearance and has his own understanding when talking and sharing; Often he reckons people can be forgiven if they are inferior..." Wei Jie not only have a mere marvelous exterior, but also he can discern metaphysics from his perspective. Wei Jie’s views always amaze the concerned parties.

It is said that even three sons of the Wang family, are not as good as the first son of the Wei family, and the three sons of the Wang family were all well-known scholars at that time, and the Wei Jie could be regarded as unmatchable compared with the three in family background, appearance, and talents.（Wang Zhenbo 2008,59-60）

===Terms and Expressions===
Pan An 潘安

King Lanling 兰陵王

Ji Kang 嵇康

Wei Jie 卫玠

throwing fruit to fill a carriage 掷果盈车

scholar 秀才

expatiation 铺陈

Book of Northern Qi Dynasty 《北齐书》

the Warring States Period 战国时期

Book of Han 《汉书》

Nine Discriminations 《九辨》

The Fu poetry of Wind 《风赋》

The Fu poetry of Goddess 《神女赋》

the goddess of Wushan Mountain 巫山神女

metaphysician 玄学家

a noted talker 清谈名士

History Retold as a Mirror for rulers 《资治通鉴》

Widow's Fu 《寡妇赋》

Mourning Poem 《悼亡诗》

英文书名要用斜体--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:43, 19 December 2020 (UTC)

===Questions===
1.Who are the four most handsome men at ancient time in China?

2.Who is Gao Changgong?

3.How did Lanlin King die?

4.What works did Song Yu compose?

5.Who are the two shining pearls in Ci lyric according to the passage?

6.What History Retold as a Mirror for rulers comment on Wei Jie?

===Answers===
1.These four men are Pan An, King Lanling, Ji Kang, and Wei Jie.

2.Gao Changgong (541-573), known as King Lanling, the grandson of Gao Huan, Emperor Shenwu, and the fourth son of Wen Xiang, Emperor Gaocheng.

3.In the end, a glass of poisonous wine ended the life of the Lanling King.

4.His works embrace Nine Discriminations, The Fu poetry of Wind and so on.

5.Qu Yuan and Song Yu

6."Wei is blessed with attractive appearance and has his own understanding when talking and sharing; Often he reckons people can be forgiven if they are inferior..."

===References===
[1]刘细学.古代四大美男[J].文史天地,2003(06):63-64.

[2]王真波.四大美男都是怎么死的[J].青年文学家,2008(11):59-60.

参考文献格式错误--[[User:Liu Liu|Liu Liu]] ([[User talk:Liu Liu|talk]]) 13:44, 19 December 2020 (UTC)

==Lo, Minh Thao==

===Answers===
===References===
==Mogao Grottoes--Lou Cancan 娄灿灿 student no.202070080599 MTI 英语笔译==

===Mogao Grottoes===

===Introduction===
[[File:Iconic Building of Mogao Grottoes.jpg|150px|thumb|left|Iconic Building of Mogao Grottoes]]
The Mogao Grottoes, known as the Thousand Buddhas Caves, were built on the eastern cliff of Mingsha Mountain, 25 kilometers to the southeast of Dunhuang city. There are 492 caves (well preserved) today, containing over 2,400 painted clay statues and 45,000 square meters of murals and 5 timber structures on the cliff of the southern district. There are also more than 300 caves used as both living room and burying place for monks and painters on the cliff of the northern district. Near the Mogao Grottoes, there are some other cave temples: West Caves of Thousand Buddhas (22 caves), Yulin Caves (42 caves), East Caves of Thousand Buddhas (23 caves, 8 caves with murals and statues among them), Five Cave Temples( 5 caves). (Fan Jinshi 2010，170)

Their built-dates, contents and artistic styles are very similar to Mogao Grottoes,so they are often referred to as Dunhuang Grottoes. From the 4th until the 14th century, caves were constructed by monks to serve as shrines with funds from donors. The major caves were sponsored by patrons such as important asclergies, local ruling elites, foreign dignitaries, as well as Chinese emperors. Other caves may have been funded by merchants and other local people such as women's groups. (Sha Wutian 2020, 122)

===History===

Mogao Grottoes were not built in one day. According to relevant records in the Tang Dynasty, in 366 AD, a monk named Yuezun（乐僔）was roaming about Dunhuang. One day, he caught a sight of the Buddhas over the Sanwei Mountain opposite the cliff of the Mingsha Mountain, so the devout believer set to build the first cave on the cliff. Later, monk Faliang（法良）came here and joined him cultivating in caves. Since then more and more caves have been excavated over a thousand year. (Whitfield 1990, 8)

By the time of Northern Liang, small community of monks had formed at this site. The caves initially served only as a place of meditation for hermit monks. Later, they were developed to serve the monasteries that sprang up nearby. Members of the ruling families of Northern Wei and Northern Zhou constructed many caves here, and it flourished in the short-lived Sui Dynasty. By the Sui and Tang Dynasties, Mogao Caves had become a place of worship and pilgrimage for the public. In the Sui Dynasty, Hexi Corridor was controlled by central authority. The emperors were pious followers of Buddhism and they ordered to build stupas across the country. Therefore, more than 100 caves were excavated in Mogao Grottoes within 37 years. (Fan Jinshi 2010，175-178)
[[File:Taoist Wang Yuanlu.jpg|100px|thumb|right|Taoist Wang Yuanlu]]
By the Tang Dynasty, the number of caves had reached over a thousand. During this period, Dunhuang became the main hub of commerce of the Silk Road and a major religious center. A large number of the caves were constructed during this era, including the two large statues of Buddha at the site, the largest one constructed in 695 following an edict a year earlier by Tang Empress Wu Zitian to build giant statues across the country. The site escaped the persecution of Buddhists ordered by Emperor Wuzong in 845 as it was then under Tibetan control. As a frontier town, Dunhuang had been occupied at various times by other non-Han Chinese people. After the Tang Dynasty, the site went into a gradual decline, and construction of new caves ceased entirely after the Yuan Dynasty. In the Five Dynasties and Ten States period and the Northern Song Dynasty, Mogao Grottoes were preserved and kept by Cao Yijin（曹议金). (MA Shichang 2010, 303) After that, his later generations governed Dunhuang Prefecture and constructed multiple family caves such as Cave 55. (Gao Xiujun 2016, 9)

During the Ming Dynasty, the Silk Road was finally abandoned and Dunhuang slowly became depolulated and was forgotten by the outside world. Most of the Mogao caves were abandoned. The site, however, went back to a place of pilgrimage and worship by local people at the beginning of the twentieth century. On June 22th,1900, while Taoist priest Wang Yuanlu（王圆箓）was removing sand from Cave 161, he found a treasure-house on the wall of the corridor containing a great number of scrolls of Buddhist writings, old administrative papers, embroidered work and paintings. Since then, Dunhuang has become well known throughout the world. Both Chinese and foreign scholars have made extensive studies on the findings.(Stein 1912, volume 2)

===Art===
[[File:A Chaitya with a Central Pillar.jpg|150px|thumb|right|A Chaitya with a Central Pillar]]
The art of Mogao Grottoes mainly consists of three aspects: architectural structure, mural and sculpture and they vary from dynasty to dynasty. There are mainly three types of structural forms of Mogao Grottoes: Vihara, Chaitya and Hall with inverted funnel shaped ceiling. A Chaitya with a central pillar is the main form of the caves in the early period of the Sixteen States, with Northern Wei, Western Wei and Northern Zhou Dynasties included. The murals may be divided into seven sorts:Buddhist figures, Sutra illustration, Buddhist stories, Buddhist historical pictures, Chinese mythologies, donors and decorative designs. Buddhist stories in the murals can be divided into three types: Jataka（佛本生), Buddha’s life and fate story. A Jataka is a narrative which tells of the good deeds performed by Sakyamuni during his perious existence such as prince Sudanda giving up his body to feed the hungry tigers. As to sculptures, they were constructed on a wooden frame, padded with reed, then modelled in clay stucco and finished with paint.（Duan Wenjie 1994, 163)

===[[File:A Prince is Feeding Hungry Tigers with His Body.jpg|150px|thumb|left|A Prince is Feeding Hungry Tigers with His Body]]===
[[File:Cave 251 in Northern Wei.jpg|150px|thumb|right|Cave 251 in Northern Wei]]
The artistic styles in the Sixteen States, which gradually turned away from being primitive and simple to an easy and graceful styles in the Northern Wei, manifested in figures with well-chiseled builds and emaciated looks. In the Northern Zhou, the styles of figures show that Chinese art combining the influence of foreign and native styles gradually became more nationalized. ( Fan Jinshi 2010, 174)

The characteristics of the statues in the Sui Dynasty are robust body, large head, square face and short legs. The caves become spacious and more suited for large paintings, such as the Sutra illustrations and huge pictures of Buddha expounding sermons. Bold and vigorous, brush work was painted with intricate and flowing lines. For example, Lotus Sutra on the ceiling of Cave 420 displays a lot of episodes of mountains, forests, rivers, buildings and so on in a limitated space. The theme and art in the Sui Dynasty show an important devdelopment in traditional art and indicate a comimg glorious new era. （Duan Wenjie 1994, 164)
[[File:Cave 68 in Tang Dynasty.jpg|150px|thumb|right|Cave 68 in Tang Dynasty]]
In the Tang Dynasty, the caves are large with an inverted funnel shaped ceiling. The murals consist mostly of huge paintings of stories from Buddhist Sutras with well-regulated scenes and well-balanced composition. The figures at that time have round and plump faces and curved eyebrows which expresses the aesthetical taste of the people living in Tang. The mural in Cave 220 contains vivid portraits of the Emperor and his ministers listening to a sermon. The ministers attending to Emperor are each bestowed with differrent appearances and expressions. Some are natural and graceful and some cautious. The well-proportioned painted statues were made with more consummate care and attention to the detail, showing us the solemn Buddha. ( Fan Jinshi 2010, 174)

In addition, very tall and colossal statues of Buddha began to be made. The outstanding one is an early Tang Dynasty statue 34 metres high in Cave 96. In 781-848A.D, Hexi region fell into the Tibetan. Hence, there was an interesting change: the king of the Tibetan took the place of central-plain emperors in the wall-painting.( Fan Jinshi 2010, 175)

By the time of the Five Dynasties and Ten States period and the Northern Song Dynasty, the grottoes carved in this period are very large and different in form and layout. The subject and style of the statues and murals remain the influence from Tang Dynasty, but the use of colours and the drawing techniques show a simple folk style. From the 9th century to 12th, the Uygur had been in Dunhuang. The artistic styles bear the imprint of both Han and Uygur. The Uygur murals are generally characterized by the simplicity of the subject, the looseness of the arrangement, the direct and rough brush strokes. (Rong Xinjiang 1999, 248)

The human figures have features of certain minority groups. In the Western Xia Dynasty(1036-1227), most of caves were repaired and renovated, and only 10 caves were built because of the limited cliffs. Compared to the Yulin Grottoes at the same time, painting of Dunhuang display the Pure-land Sutra, containing simpler content. Only 27 caves are extant in Yuan times(1227-1372). The murals in Cave 3, however, still remain the Tang and Song techniques, namely using different types of drawing to depict different parts of human figures such as iron-wire lines, orchid-leaf strokes and broken-reef strokes, etc. Since the 15th century, the Mogao Grottoes had gradually fallen into neglect in the Ming and Qing Dynasties. (Rong Xinjiang 1999, 248)--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 08:44, 21 December 2020 (UTC)

===[[File:Cave 3 in Yuan Dynasty.jpg|100px|thumb|left|Cave 3 in Yuan Dynasty]]===

===Terms and Expressions===

hermit 隐士

stupas 舍利塔

Emperor Wuzong ofTang Dynasty 唐武宗

Vihara 精舍

Chaitya 支提窟

stucco 灰泥

Sakyamuni 释迦牟尼

Sutras 佛经

===Questions===

1.What do Dunhuang Grottoes refer to?

2.Who built the first cave and when?

3.In 1900, who found the treasure-house in Mogao Grottoes and what were stored in it?

4.How many aspects does the art of Mogao Grottoes mainly consists of and what are they respectively?

5.What are the characteristics of the statues in Sui Dynasty?

===Answers===

1.Near the Mogao Grottoes, there are some other cave temples: West Caves of Thousand Buddhas (22 caves), Yulin Caves (42 caves), East Caves of Thousand Buddhas (23 caves, 8 caves with murals and statues among them), Five Cave Temples( 5 caves). Their built-dates, contents and artistic styles are very similar to Mogao Grottoes, so they are often referred to as Dunhuang Grottoes.

2.According to relevant records in Tang Dynasty, in 366 AD, a monk named Yuezun（乐僔）was roaming about Dunhuang. One day, he caught a sight of the Buddhas over the Sanwei Mountain opposite the cliff of the Mingsha Mountain, so the devout believer set to build the first cave on the cliff.

3.On June 22th,1900, while Taoist priest Wang Yuanlu（王圆箓）was removing sand from Cave 161, he found a treasure-house on the wall of the corridor containing a great number of scrolls of Buddhist writings, old administrative papers, embroidered work and paintings.

4.The art of Mogao Grottoes mainly consists of three aspects: architectural structure, mural and sculpture.

5.The characteristics of the statues in Sui Dynasty are robust body, large head, square face and short legs.

===References===

Fan Jinshi 樊锦诗.(2010). ''敦煌石窟'' [The Caves of Dunhuang]. Gansu: The Dunhuang Academy 敦煌研究院.

Gao Xiujun 高秀军.(2016). ''敦煌莫高窟第55窟研究'' [Research on the 55th Grotto of Mogao Grottoes in Dunhuang].Lanzhou University 兰州大学.

MA Shichang.(2010). Buddhist Cave-temples and the Cao Family at Mogao Ku, Dunhuang. MA Shichang,27(2),303-317.

Rong Xinjiang 荣新江. (2010).'' 敦煌藏经洞的性质及其封闭原因'' [The Nature of the Dunhuang Library Cave and the Reasons for Its Sealing]. Shanghai: Shanghai Ancient Books Publishing House 上海古籍出版社.

Sha Wutian 沙武田. (2020). 佛教供养与政治宣传——敦煌莫高窟第156窟供养人画像研究 [Buddhist offerings and Political Propaganda -- A Study on the Portrait of the Patron of the 156th Grottoes in Dunhuang].''中原文物'' Cultural Relics in Central Plain, No.215,118-128.

Stein, M. Aurel. Ruins of Desert Cathay.(1912). Personal Narrative of Explorations in Central Asia and Westernmost China, volume 2. London: Macmillan.

Suemori Kaoru. (2020)."Thousand-Buddha images in Dunhuang Mogao Grottoes: Religious spaces created by polychromatic patterns". Kyoto: Hozokan.

Duan Wenjie. (1994). Dunhuang Art: Through the Eyes of Duan Wenjie. Abhinav Publications. p. 163.

Whitfield, Roderick and Farrer, Anne, Caves of the Thousand Buddhas. (1990). Chinese Art from the Silk Route, British Museum Publications. P . 5-20.

https://books.google.ru/books?hl=zh-CN&lr=&id=vYPNqlAMZWAC&oi=fnd&pg=PP7&dq=info:9v6pr21oST8J:scholar.google.com/&ots=s-uXhnyDBp&sig=u3H7MAh_OpGRS6Iwxoqx0rC5_fo&redir_esc=y#v=onepage&q&f=false

https://en.m.wikipedia.org/wiki/Mogao_Caves

https://scholar.google.com/scholar?hl=zh-CN&as_sdt=0%2C5&q=mogao+grottoes&oq=

==Four State-Level Cultural Relics Luo Weijia 罗维嘉 Student No.202070080600 MTI ==

===Four State-Level Cultural Relics===

China, home to one of the world’s most ancient civilizations, abounds in cultural relics, from ancient tombs, architecture, instruments to handicrafts, historical books and so on. They embody rich information about history and culture and vividly display the process of Chinese cultural development. The astounding artistic and technological levels shown in those relics continue to impress people today.

China, home to one of the world’s most ancient civilizations, abounds in cultural relics, from ancient tombs, architecture, instruments to handicrafts, historical books and so on. They embody rich information about history and culture and vividly display the process of Chinese cultural development. The astounding artistic and technological levels shown in those relics continue to impress people today.(Xu Ling,2019)

====Simuwu Ding====

[[File:Simuwu Ding.png|200px|thumb|left|Simuwu Ding]]

In ancient China, ding was a symbol of imperial power. Therefore, ding is often used in phrases and expressions in the Chinese language to imply authority (Anna, 2015). For instance, wending, literally “enquiring about ding”, means plotting to usurp political power, yiyan juiding, literally “One word of promise is equal to nine dings”, means a decisive comment(Lv Shuxiang, 2016).

Simuwu Ding was a very precious cultural relic, found in 1937 in Anyang of Henan Province. It was produced in the late Shang Dynasty more than 3000 years ago. This square-shaped ding is the largest existing bronzeware in the ancient world. It is now housed in the National Museum of China in Beijing (Li Weiming, 2015).

Ding was a cooking vessel probably used to boil or cook food in the primitive society. At that time, dings were made of clay. During the Shang and Zhou (1700 BC-256 BC) dynasties, bronze cast technology reached a very high level in China. Therefore, people used bronze to cast ding. However, dings were no longer cooking utensils in ordinary people’s life but an object for important ceremonies to offer sacrifices (Anna, 2015).

Simuwu Ding was cast by Emperor Wuding of the Shang Dynasty as a ritual object for a ceremony to offer sacrifices to his mother. The three characters simuwu form an inscription on the inside of the sidewall. According to archeologists, si means sacrificial ceremony and muwu is the name of the emperor’s mother. Later on, Simuwu became the name of this huge ding (Li Weiming, 2015).

Simuwu Ding is 1.33m high, 1.10m long and 0.78m wide, weighing 832.84kg. At that time, it needed 1000kg of metal and two to three hundred workers to produce it. This ding is solid in build, magnificent in appearance and was made with fine craftsmanship. The four pillar legs are thick and powerful. Each side has a blank space in the middle, surrounded by a band of decoration featuring taotie (animal faced creatures) and kuilong (one-legged dragons), symbolic of harvest and auspiciousness. Simuwu Ding represents the highest level of bronze cast technology in the Shang and Zhou dynasties (Li Weiming, 2015).

==== The Chime Bells of Marquis Yi ====

[[File:The Chime Bells of Marquis Yi.png|200px|thumb|left|The Chime Bells of Marquis Yi]]

The chime bells, or bianzhong, are a kind of percussion musical instrument made of bronze. China is the earliest country to manufacture and use such instrument. Chime bells were divided into groups according to their size, temperament, pitch and were hang on a rack. A small hammer or wooden club is used to hit the bell to make a resonant and agreeable sound (Hubei Museum, 2015).

The Chime Bells of Marquis Yi are the largest and the most complete ancient chimes existing today in China. They were unearthed from the tomb of Yi, the Marquis of Zeng, a small state of the Warring States Period (475 BC- 221 BC), in 1978. When they were found, all bells were still hanging on their rack. They are now preserved in Hubei Museum (Hubei Museum, 2015).

There are altogether 65 bells hung in eight groups on wooden or bronze bars. The rack, 10.79m long, 2.67m high, is made of three bars, namely, the upper, middle and lower bars, held up by six bronze warriors and a few round, wooden posts. The 65 bells weigh over 2500kg. The largest bell is 1.52m in height and weighs more than 203.6kg. The smallest bell is about 20cm in height and weighs 2.4kg. It is extremely rare to see a set with so many bells of such weight and size (Wan Quanwen, 2020).

The Chime Bells of Marquis Yi are exquisitely cast and look very elegant. To help artists to perform music, there are instructions on each bell with 3700 characters in all (Wan Quanwen, 2020). There are also words about the hanging indication and musical temperament that are called the “valuable music theory work”. The Chime Bells of Marquis Yi show that, as early as the Warring States Period, China already had a very rich musical culture. The chime bells still could produce a pure and accurate note after unearthed. The tone is excellent and the timbre is pure.

After excavation of the chime, Chinese musicians created a melody entitled Bianzhong Yuewu (music and dance accompanied by chime bells), to once again demonstrate the charm of ancient Chinese music (Zhou Yi, 2016).

==== Jade Suit with Gold Thread ====

[[File:Jade Suit with Gold Thread.png|200px|thumb|left|Jade Suit with Gold Thread]]

Ordinarily, the texture of clothes is cotton, flax or silk. However, there were suits made of gold and jade, that is “Jade Suit with Gold Thread”(Wang Jing, 2008).

The emperors of the Han Dynasty believed that jade could prevent their corpses from decaying, and they regarded jade as full of dignity and nobility. Therefore, they used jade suits as their grave clothes. Gold thread, silver thread or copper thread was used to link pieces of four-square jade separately that are called Jade Suit Sewn with Gold Thread, Jade Suit Sewn with Silver Thread and Jade Suit Sewn with Copper Thread (Wang Jing, 2008).

The two sets of jade suits of the Han Dynasty tomb unearthed in Mancheng of Hebei Province in 1968 revealed to the world the real features of such grave clothes (Li Yawen,2019). Their owners were Liu Sheng, Prince Jing of Zhongshan, and his wife, Dou Wan, of the Western Han Dynasty(206 BC-25 AD).

In appearance, a jade suit follows the shape of a human body. It consists of five parts, i.e., head mask, coat, trousers, gloves and shoes. Each part is made of pieces of jade. The size and shape of each jade piece was designed according to its position. Most jade pieces are shaped in square or rectangular form, but there are a few in trapezoid, triangle or multi sided shapes. Each jade piece is perforated at its corners, through which a gold thread goes through to sew the pieces together. Liu Sheng’s jade suit is rather large, 1.88m long and made up of 2498 pieces. The gold thread used for this suit is about 700g in weight (Li Yawen, 2019).

Such refined suits made some 2000 years ago in the Han Dynasty indicate the high design level and excellent craftsmanship of that time. In fact, of course, the rulers’ dream of preventing their corpses from decaying could never be realized. The practice of wearing jade suits was banned during the Three Kingdoms Period (220-280) (Wang Jing, 2008).

==== Bronze Galloping Horse ====

[[File: Bronze Galloping Horse.png|200px|thumb|left| Bronze Galloping Horse]]

In 1969, a galloping horse in bronze was unearthed in an Eastern Han Dynasty (206 BC-220 AD) tomb in Wuwei, Gansu Province in western China. The bronze statue is a famous representative sculpture of the Han Dynasty. Wuwei County leapt to fame with the discovery of this national treasure (Li Xiaohu & Zhao Jing, 2019).

The 34.5 cm-high bronze horse, covered with spots of verdigris, has a full and robust body. The prancing legs, flying tail, slightly dilated nostrils portray a galloping horse. What is ingenious about it is that one of its hind feet is stepping on a flying swallow. That means the galloping horse is faster than a flying swallow (Wang Qian, 2020). The positioning of its four legs strictly conforms to that of a living horse and is highly praised by many local and foreign archeologists and artists.

In this work, Chinese ancient artists combined realism and romanticism, and ingeniously integrated galloping horse and flying swallow through rich imagination, original conception and skillful craftsmanship (Wang Qian:10-11). The swift flying swallow sets off the amazingly fast speed of the galloping horse. According to analysis of its mechanics, Bronze Galloping Horse finds a center of gravity in the swallow to give the statue its stability. The romantic image of the swallow sets off the power and strength of the horse, providing a rich imaginative experience for viewers (Li Xiaohu & Zhao Jing, 2019).

Bronze Galloping Horse is believed to be a portrayal of the "heavenly steed" of Chinese legend. It is of high craftsmanship, fully expressive of the horse-breeding culture of China's western regions. It has become a symbol of Chinese tourism and a representative work that brings forth the time-honored cultural tradition of the Chinese nation and the oriental aesthetics to the world. The cultural relic is now preserved in the Gansu Provincial Museum(Wang Qian, 2020).

===Terms and Expressions===

Simuwu Ding 司母戊鼎

Emperor Wuding of the Shang Dynasty 商王武丁

taotie 饕餮

National Museum of China 中国国家博物馆

chime bells/bian zhong 编钟

Marquis Yi 曾侯乙

The Chime Bells of Marquis Yi 曾侯乙编钟

Bianzhong Yuewu 《编钟乐舞》

Hubei Museum 湖北省博物馆

Jade Suit with Gold Thread 金缕玉衣

Jade Suit Sewn with Silver Thread 银缕玉衣

Jade Suit Sewn with Copper Thread 铜缕玉衣

Bronze Galloping Horse 铜奔马/ 马踏飞燕

Gansu Provincial Museum 甘肃省博物馆

===Questions===

1. What does ding symbolize?

2. When was Houmuwu Ding produced?

3.How many bells do the chime bells of Marquis Yi contain?

4.What is the size of the largest bell?

5.What kind of thread was used to link pieces of four-square jade?

6.When did the Jade Suit with Gold Thread unearth?

7.What is ingenious about the Galloping Horse?

8.Where is Bronze Galloping Horse preserved now?

===Answers===

1.Ding was a symbol of imperial power.

2.It was produced in the late Shang Dynasty more than 3000 years ago.

3.They contain 65 bells.

4.The largest bell exceeds 1.5m in height and weighs more than 200kg.

5.Gold thread, silver thread or copper thread was used to link pieces of four-square jade.

6.It unearthed in 1968.

7.It is that one of its hind feet is stepping on a flying swallow.

8.It is now preserved in the Gansu Provincial Museum.

===References===

Anna 安娜.(2015).中国人的鼎文化[The Ding Culture of the Chinese]. 科学大观园(15),72-73.

Hubei Museum 湖北省博物馆.(2015).曾侯乙编钟[The Chime Bells of Marquis Yi ]. 中华文化论坛(11),2.

Li Xiaohu & Zhao Jing 李小虎 & 赵静.(2019).青铜雕塑“马踏飞燕”的艺术解读[The Artistic Effect of the Bronze Galloping Horse]. 艺术教育(09),170-171.

Li Weiming李维明.(2015-06-19).司母戊鼎研究历程初览(上)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Weiming李维明.(2015-07-03).司母戊鼎研究历程初览(中)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Weiming李维明.(2015-07-31).司母戊鼎研究历程初览(下)[A Brief Introduction to the Research Process of Simuwu Ding].中国文物报,006.

Li Yawen 李雅雯.(2019)浅说满城汉墓中的金缕玉衣[On the Jade Suit with Gold Thread in Han Tombs in Mancheng] .文物鉴定与鉴赏 (03):38-39.

Lv Shuxiang 吕叔湘.(2016)现代汉语词典 (第七版)[Modern Chinese Dictionary (the 7th edition)]. 北京:商务印书馆.

Wang Jing 王静.(2008).汉代玉衣研究[A Study of Jade Clothes in Han Dynasty].(硕士学位论文,河北师范大学).

Wang Qian 王倩.(2020).青铜雕塑“马踏飞燕”的研究[The Study of the Bronze Galloping Horse].艺术品鉴, (26):10-11.

Wan Quanwen 万全文.(2020).曾侯乙编钟[The Chime Bells of Marquis Yi ].文史知识 (11):1-2.

Xu Ling 徐玲.(2019).博物馆与近现代中国文物保护[Museums and the Protection of Cultural Relics in Modern China]. 中国博物馆(01),57-61.

Zhou Yi 周仪.(2016).“八音合鸣乐舞齐容”——大型乐舞作品《编钟乐舞》述评[The Comment on Bianzhong Yuewu]. 戏剧之家(19),66-67+79.

== Architecture and Gardens, The Forbidden City Luo Yuqing 罗雨晴 Student No.202070080601 MTI英语笔译 ==

====I.Introduction====

The Forbidden City (Chinese: 紫禁城; pinyin: Zǐjìnchéng) is a palace complex in Dongcheng District, Beijing, China, and with a total area of 720,000 square meters (180 acres). It lies in the center of Beijing's central axis. Today, the Forbidden City houses the Palace Museum, and was the former Chinese imperial palace and residence of the Emperor of China from the Ming dynasty (since the Yong Le Emperor) to the end of the Qing dynasty, between 1420 and 1924. The Forbidden City served as the home of Chinese emperors and their households and was the ceremonial and political center of the Chinese government.(Barmé, Geremie R 2018,26)

The Forbidden City is a national AAAAA tourist attraction and was listed as the first batch of key cultural relics under national protection in 1961. What’s more, it was declared a world cultural heritage in 1987, and listed by UNESCO as the largest collection of preserved ancient wooden structures in the world.(UNESCO,2007)

====[[File:A Panorama view of the Forbidden City.jpg|300px|thumb|left|A Panorama view of the Forbidden City]]====

====II.The Name of the Forbidden City====

The common English name "Forbidden City" is the translation of the Chinese name Zijin Cheng (Chinese: 紫禁城; pinyin: Zǐjìnchéng; English: Purple Forbidden City). The name Zijin Cheng first formally appeared in the period of Jia Jing. In ancient China, the planning concept of "harmony between man and nature" was emphasized. The stars in the sky were used to correspond with the capital planning to highlight the legitimacy of the regime and the supremacy of imperial power. (Li Xieping1997, (04)29-31)

“ Zi ”, or "Purple", refers to the North Star, which was called the Ziwei Star in ancient China. The emperor of heaven lived in Ziwei palace, while the human emperor claimed to be the "son of heaven" who was ordered by heaven. His residence should be a symbol of Ziwei palace to correspond to the heaven emperor. “Jin” means that this splendid palace symbolizes supreme power and status of the royal family. In that case, this palace was forbidden, and no one could enter and leave the palace without the emperor’s permission. Cheng means city. (Li Xieping1997, (04)29-31)

Today, the site is most commonly known in Chinese as Gùgōng (故宫), which means the "Former Palace". The museum which is based in these buildings is known as the "Palace Museum" (Chinese: 故宫博物院; pinyin: Gùgōng Bówùyùan).

====III.The History of the Forbidden City====

When Hongwu’s son Zhu Di became the Yong Le Emperor, he moved the capital from Nanjing to Beijing, and construction began in 1406 on what would become the Forbidden City. Construction lasted 14 years and cost more than a million workers. From 1420 to 1644, the Forbidden City was the seat of the Ming dynasty. (Yu Zhuoyun1984,18)

In April 1644, it was captured by rebel forces led by Li Zicheng. He set fire to parts of the Forbidden City in the process of retreating to Shannxi. By October, the Manchus had achieved supremacy in northern China, and a ceremony was held at the Forbidden City to proclaim the Emperor Shunzhi as ruler of all China under the Qing dynasty. (Guo Moruo 1944,3.14)

In the 22nd year of Kangxi's reign (1683), the reconstruction of the rest of the destroyed buildings of the Forbidden City was started, and it was basically completed in 1695. After being the home of 24 emperors – 14 of the Ming dynasty and 10 of the Qing dynasty – the Forbidden City ceased being the political centre of China in 1912 with the abdication of Puyi, the last emperor of China. (Yu Zhuoyun1984,30)

In 1933, the Japanese invasion of China forced the evacuation of the national treasures in the Forbidden City. Part of the collection was returned at the end of World War II, but the other part was evacuated to Taiwan in 1948 under orders of Chiang Kai-shek. After the establishment of the People's Republic of China in 1949, some damage was done to the Forbidden City as the country was swept up in revolutionary zeal. During the Cultural Revolution, however, further destruction was prevented when Premier Zhou Enlai sent an army battalion to guard the city.( Xie Mengyin & Qu Wanlin 2006, 11.7)

====IV.The Structure of the Forbidden City====

Firstly, the Forbidden City is a rectangle and symmetric in its layout. Its palaces are arranged along a north-south axis, on which the three main halls, the rear three palaces and the imperial garden are all located. This central axis not only runs through the Forbidden City even the whole city, but also reaches Yongding Gate in the south, Drum Tower and bell tower in the north.(Xie Li 2005,(03)100-102)

Secondly, the Forbidden City is divided into two parts, the Outer Court and Inner Court. The Outer Court is the place where the emperor deals with political affairs. There are mainly three halls: the Hall of Supreme Harmony, the Hall of Central Harmony, and the Hall of Preserving Harmony. The Inner Court or Back Palace includes the northern sections, and was the residence of the Emperor and his family, and was used for day-to-day affairs of state. The inner court takes
Palace of Heavenly Purity, Hall of Union and Palace of Earthly Tranquility as its center with six palaces in the east and six palaces in the west.(Xie Li 2005,(03)100-102)

====[[File:The layout of the Forbidden City.jpg|200px|thumb|left|The layout of the Forbidden City]]====

====VI The Collections of the Forbidden City====

The Palace Museum was then established in the Forbidden City in 1925, whose extensive collection of artwork and artifacts were built upon the imperial collections of the Ming and Qing dynasties. Part of the museum's former collection is now in the National Palace Museum in Taipei. Both museums were descended from the same institution but split after the Chinese Civil War.(Li Wei & Wang Shuo 2005,6-22)

The collections of the Palace Museum are based on the Qing imperial collections, including paintings, ceramics, seals, steles, sculptures, inscribed wares, bronze wares, enamel objects, etc. According to latest audit, it has 1,863,404 pieces of art. They are numbered by "Gu", "Xin" and "Shu". Except for the ancient books and documents, all the other collections are labeled with "Gu" and "Xin". The number of ordinary cultural relics begins with the word "Zi", and the ceramic specimens begin with the word "Biao". The general catalogue is divided into 25 categories, and the numbers in each category are sorted from small to large. (Website:The Collection of the Palace Museum )

Many collections once lost and was brought back to the Palace Museum later, for example, Han Banquet map. And there are some exquisite collections like Painted Pottery Figurine of a Female Dancer, Mirror with the Twelve Astrological Emblems and Snuff Bottle with Painted Enamel Design of Western Women.(Website:The Collection of the Palace Museum )In addition, The Palace Museum has one of the largest collections of mechanical timepieces of the 18th and 19th centuries in the world, with more than 1,000 pieces. (Meng Fuxia 2012, (21) 73-74)
====[[File:Han Banquet map.jpg|200px|thumb|left|Han Banquet map]]====
====[[File:Painted Pottery Figurine of a Female Dance.jpg|200px|thumb|left|Painted Pottery Figurine of a Female Dance]]====
====[[File:Mirror with the Twelve Astrological Emblems.jpg|200px|thumb|left|Mirror with the Twelve Astrological Emblems]]====
====[[File:Snuff Bottle with Painted Enamel Design of Western Women.jpg|200px|thumb|left|Snuff Bottle with Painted Enamel Design of Western Women]]====

====Terms and Expressions====
palace complex 宫殿群

central axis 中心轴

the Palace Museum故宫博物院

the Yong Le Emperor 永乐皇帝

key cultural relics under national protection 国家重点文物保护单位

world cultural heritage 世界文化遗产

harmony between man and nature 天人合一

the imperial garden 御花园

the Hall of Supreme Harmony 太和殿

the Hall of Central Harmony 中和殿

the Hall of Preserving Harmony 保和殿

Palace of Heavenly Purity (乾清宮)

Hall of Union 交泰宫

Palace of Earthly Tranquility 坤宁宫

Han Banquet map 韩熙载夜宴图

Painted Pottery Figurine of a Female Dancer陶彩绘女舞俑

Mirror with the Twelve Astrological Emblems十二生肖镜

Snuff Bottle with Painted Enamel Design of Western Women画珐琅西洋人物鼻烟壶

====Questions====
1. What’ s the meaning of “Zi” in the Chinese name Zijin Cheng?

2. When was the Forbidden City listed by UNESCO as the largest collection of preserved ancient wooden structures in the world.

3.How many emperors have been lived in the Forbidden City?

4.How long did it take to build the Forbidden City?

5.Why some parts of national treasures are in the National Palace Museum in Taipei now.

6. What two parts can the Forbidden City be divided into?

7.When was the Palace Museum established?

===Answers===
1.“Zi” refers to the North Star, which in ancient China was called the Ziwei Star

2.In 1897.

3.24 emperors.

4.14 years.

5.Because both museums descend from the same institution but were split after the Chinese Civil War.

6.They are the Outer Court and Inner Court.

7.The Palace Museum was then established in the Forbidden City in 1925

===References===

Barmé, Geremie R(2008). The Forbidden City. Harvard University Press.26.

UNESCO(2007). "UNESCO World Heritage List: Imperial Palaces of the Ming and Qing Dynasties in Beijing and Shenyang".

Li Xieping 李燮平. (1997) "紫禁城"名称始于何时[When did the name of the Forbidden City come into being?]. 紫禁城Forbidden City, (04) 29-31.

Yu Zhuoyun(1984), Palaces of the Forbidden City, New York: Viking Press,p18.

Guo Moruo 郭沫若.(1994) 甲申三百年祭[Commemorating 300th Anniversary of the Jia-Sheng Year]. 新华日报 New China Daily, 3.19.

Xie Li 谢丽.(2005) 北京中轴线上的十七座门[Seventeen doors on the central axis of Beijing].紫禁城 Forbidden City, (03)100-102.

Meng Fuxia 孟福霞. (2012)北京故宫空间布局构思探源——论中国古代宫殿建筑的美学精神[On the Origin of the Space Layout of the Palace Museum in Beijing--On the Aesthetic Spirit of Ancient Chinese Palace Architecture]大众文艺Popular Literature and Art, (21) 73-74.

Li Wei&Wang Shuo 刘薇,王硕.2005故宫文物南迁路线图揭秘[Unveiling the Route Map of the Cultural Relics of the Imperial Palace to the South] 华夏经纬网Jinwei Network, 6.22 http://www.huaxia.com/wh/gjzt/2005/00333230.html

The Collection of the Palace Museum 故宫博物院馆藏https://www. dpm.org.cn /Home.html

Xie Mengyin & Qu Wanlin 谢荫明,瞿宛林. (2006) “文化大革命” 中谁保护了故宫 [Who protected the Forbidden City in the Cultural Revolution? ].人民网People’s Daily Online,11,7. http://history.people.com.cn/n/2014/0811/c372327-25441615.html

--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 09:48, 21 December 2020 (UTC)

==Chinese Marriage Customs Mo Ling 莫玲 202070080602 MTI 英语笔译==
<center> 莫玲 Mo Ling </center>

===Chinese Marriage Customs===

China is an ancient country of rites. When it comes to the most important thing in one’s life---marriage, Chinese people have developed a set of unique and grand ceremonies. Generally speaking, weddings in ancient China needed to be approved by parents and arranged by parents.(Zhou Dandi,Yue Shufa 2012,12)

====Six Procedures====

There are six etiquettes in the process from the negotiation to the completion of marriage, namely Na Cai, Wen Ming, Na Ji, Na Zheng, Qing Qi and the last step Qin Ying.(Gao Xiaoqian 2017,235)

Na Cai is the begining of all the marriage procedures. It refers to a practice that if a boy intends to marry a girl, firstly his family must invite a matchmaker to the girl's home to propose marriage. After obtaining the consent of the girl's family , the boy's family should entrust the matchmaker to make a proposal formally with some gifts. Usually, the most common gift is wild goose, which represents fidelity. Besides, mandarin ducks and sheep are also frequently-used gifts.(Gao Xiaoqian 2017,235)

Wen Ming means that the boy's family asks the matchmaker to fetch the girl's name and date of birth. There are two purposes of this step: the one is to prevent the marriage of close relatives with the same surname; the other is to assure the compatibility of the prospective bride and bridegroom through their “eight characters” of the birth moment.(Gao Xiaoqian 2017,235)

Naji happens after the matchmaker takes back the woman's name and eight characters. If divining an auspicious omen, the boy's family will inform the girl’s parents and decide to engage the marriage.(Gao Xiaoqian 2017,235)

What is more, Na Zheng is an important step when the boy sends betrothal presents to the girl and for courtesy the girl will send back part of the presents such as food and some clothes.(Gao Xiaoqian 2017,235)

Qing Qi means that the boy's family choose an auspicious day to hold the wedding ceremony and then dispatch the matchmaker to tell the girl’s family.(Gao Xiaoqian 2017,235)

Qin Ying is the last procedure of the six etiquettes, that is, the groom goes to the bride's home to take the bride to his home.(Gao Xiaoqian 2017,235)

====Customs====

In addition to the six steps mentioned above, there are many other customs in the traditional Chinese wedding ceremony. Generally speaking, ancient marriage was ordered by parents and matchmaker and many young people could not master their own marriage. Before wedding ceremony, men and women were not allowed to meet each other in that ancient people were very conservative and most girls were kept in boudoirs. If they met in private before marriage, it would be regarded as a kind of female infidelity and parents would also think it quite unlucky. Under this circumstance, newlyweds could only see each other until the day of marriage.(Zhang Yueyong 2013, 47-48)

On the wedding day, the boy’s family will hold a big banquet at home. Before setting out to pick up bride, the bridegroom should first worship his ancestors for the sake of safety and auspice during the process of picking up the bride. (Gao Xiaoqian 2017,235)

After that, the following step is the most grand one among the whole ceremony --- at the dusk moment, the groom and the bride, his parents as well as all the guests will gather together at the central room to witness the kneeling etiquettes of the couple, which consists of 4 steps: (Gao Xiaoqian 2017,235)

The first kowtow is for heaven and earth, which shows ancient people’ reverence and appreciation towards the gods and nature for creating a favarable living environment for them. The second kowtow orients parents to express gratitude to parents for their fostering and sincere hope that parents can keep in good health. And then the new couple will kowtow towards each other, which carries the couple’s expectation of living together until old age. The last procedure is Going to the bridal chamber : the bride will be sent into the bridal chamber and the groom will drink with guests until night.(Gao Xiaoqian 2017,235)

After wedding ceremony, the couple must return to the girl’s home together at the third day, which is called “Huimen” or “Guiling”. This etiquette is indispensable. The groom should take some gifts for respect and change the way that he addresses the bride’s parents, and the latter will also prepare a good meal for the couple’s coming.(Gao Xiaoqian 2017,235)

====Development====

As time goes by, there are many reforms about marriage nowadays. Adults own the freedom to choose their spouse and they can meet each other every day if possible. Parents can’t master their “life event” any more.(Zhang Yueyong 2013, 47) In addition, many couples skip the cumbersome rites in the wedding ceremony. Some of them choose to hold the ceremony in the church with some close relatives and friends and some even finish it through travel.(Zhou Dandi,Yue Shufa 2012,15)

Nevertheless, most young people still adopt the main procedures of the traditional Chinese customs, some of which are handed down until the present day. There still exist betrothal gifts and dowries, and many couples choose to wear red costumes. The bridegroom should go to the bride’s home to escort her to the wedding and so on. Thus it can be seen that most traditional Chinese marriage customs are deeply rooted in the hearts of Chinese people and show a unique Chinese characteristics.(Zhou Dandi,Yue Shufa 2012,15)--[[User:Mo Ling|Mo Ling]] ([[User talk:Mo Ling|talk]]) 12:54, 20 December 2020 (UTC)Mo Ling

====References====

Gao Xiaoqian. 高筱倩.(2017) 中国传统婚嫁习俗研究［The Research on Traditional Chinese Marriage Customs］戏剧之家[Drama House] 235.

Zhang Yueyong. 张月莹.(2013) 中国近代婚嫁礼俗及婚姻观念转变的探索[A Study on the Change of Marriage Customs and Marriage Concepts in Modern China] 松州学刊［Songzhou Academic Journal］ 47-48.

Zhou Dandi, Yue Shufa. 周丹迪, 岳书法.(2012) 浅析近代以来中国婚嫁民俗的演变[On the Evolution of Chinese Marriage Customs Since Modern Times] 文化学刊[Cultural Academic Journal] 15.

====Terms and Expressions====

Na Cai 纳彩

Wen Ming 问名

Na Ji 纳吉

Na Zheng 纳征

Qing Qi 纳征

Qin Ying 亲迎

Huimen 回门

Guiling 归宁

betrothal presents 彩礼

the central room 堂屋

bridal chamber 婚房

“eight characters” of the birth moment 生辰八字

====Questions====

1.How many procedures are needed from the negotiation to the completion of marriage?

2.Did the ancient young people have the rights to decide their own marriage or not and why?

3.What is the kneeling etiquettes?

4.When the couple have to return to the girl’s home?

5.What changes have been made nowadays?

6.Please list some new wedding customs.

====Answers====

1.There are six etiquettes in the process from the negotiation to the completion of marriage, namely Na Cai, Wen Ming, Na Ji, Na Zheng, Qing Qi and the last step Qin Ying.

2.No, they didn’t have the right to decide their own marriage because ancient marriage was ordered by parents and matchmaker.

3.It consists of 4 steps: the first kowtow is for heaven and earth, which shows ancient people’ reverence and appreciation towards the gods and nature for creating a favarable living environment for them. The second kowtow orients parents to express gratitude to parents for their fostering and sincere hope that parents can keep in good health. And then the new couple will kowtow towards each other, which carries the couple’s expectation of living together until old age. The last procedure is Going to the bridal chamber.

4.At the third day of the wedding ceremony.

5.Adults can choose their spouse by themselves and they can meet each other whenever they want; Some couples choose to hold the ceremony in the church some even finish it through travel, etc.

6.Examples:couple can choose to live in the either part of the two families; wedding ceremony can be hold in hotel; the bride can wear white wedding dress rather than the single red in the ancient time.

==Ngo, Thi Minh Huong==

====Topic: Chinese cinema (dramas and movies) and its popularity and affection in Vietnam====

==Twelve Animals of the Chinese Zodiac - Ouyang Ling 欧阳玲 202070080603 MTI英语笔译==
<center> Ouyang Ling 欧阳玲 </center>
===Twelve Animals of the Chinese Zodiac===

[[File:oyltacz.jpg|300px|thumb|left]]2020 is the year of rat according to the Chinese zodiac which consists of twelve animals used by people to name years. The traditional Chinese zodiac has been passed down for more than 2000 years since its origin(The Editorial Board, 2010: 2). The twelve zodiac signs are Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Pig, which are assigned in a repeating 12-year cycle(The Editorial Board, 2010: 2). This traditional Chinese scheme was originated from China and then has enjoyed a popularity in many other Asian countries(The Editorial Board, 2010: 12-13). With its cultural connotation and time-honored impact, the Chinese zodiac has been engraved in every Chinese people.

====Origin====

Regarding the origin of the Chinese zodiac, there are various opinions but many of them are presented without sufficient evidence. There are many myths explaining these animal signs and their arrangement. Among them the most time-honored one is the Great Race. In this story, the Jade Emperor, Ruler of the Heavens, wanted to devise a way to measure time, so he organized a race. At the end, the first twelve animals who made it across the river were the winners and so they earned themselves a spot on the zodiac calender in the order they arrived(The Editorial Board, 2010: 6).

Besides this folk story, some scholars claim the zodiac scheme was indeed derived from the Twelve Earthly Branches but did not occur at the same time while the Earthly Branches appeared. Since the Han Dynasty, the Earthly Branches have been used to record the time of day. Therefore some hold until that time, the 12 zodiac came into being as a supplementary to refer to the 12 periods of 24 hours. Since the original meaning of the Earthly Branches at that time was obliterated due to the passage of time, the ancient Chinese attached the Earthly Branches and the Ten Heavenly Stems to the zodiac(The Editorial Board, 2010: 5-7).

There also stands an opinion that the zodiac signs were originated from the totem worship in the primitive society. According to some researches on the origin of Chinese zodiac, there were only twelve earliest surnames in ancient China, which were derived from the names of the twelve animals in the Chinese zodiac scheme. Here the twelve animals refer to the totems at ancient times and different surname tribes use different animals as their totems. Therefore, the twelve animals of Chinese zodiac was developed from the totems of ancient tribes(The Editorial Board, 2010: 4-5).

====Folk Culture and Belief ====

The zodiac sign can not only reveal one’s age, but also represent his or her personality, career prospects and way of life according to Chinese superstition(The Editorial Board, 2010: 40).

The Chinese seem to believe that they have some affinity with the animals of the years in which they were born and that their personal traits and fortunes come under their mysterious influence. According to superstitious belief in China, Zodiac animals are combined with the Five Elements that consist of Metal, Wood, Water, Fire and Earth, to tell one's destiny. Since people have their zodiac sign's fixed elment, there are many folk beliefs based on this. For example, people born in the years of Metal Rat are believed to have a promising future; people born in the years of Fire Rat are deemed to be clever and intelligent and Wood Rat independent and self-respected(The Editorial Board, 2010: 40).

Besides, since the zodiac is determined by the year of birth, there are many implications of one’s birth year. For example, some zodiacal preferences prevail in Chinese population. Chinese have always had a strong affection for the Dragon, so married couples prefer to give births in the year of Dragon. Since dragon is regarded as the auspicious and divine creature, the children born in these years of dragon are believed to have fortune. These cultural preferences and folk beliefs have influenced prospective parents’ reproductive behavior in the Chinese society(Yip et al., 2002: 1804)

Moreover, Chinese people believe certain animals get on better than the others, so the zodiac has had a great impact on marriage as well. Specifically, people who is born in the Year of Tiger would have perfect romance with Pigs, Rabbit with Dogs and Dragon with Roosters. On the contrary, some zodiac signs are believed to have misfortune if they are married with people of certain zodiac. As the Chinese idiom goes, if a dragon and a tiger fight against each other, there will be one injured. This old says reflects that dragon and tiger are natural enemies according to the belief(The Editorial Board, 2010: 34-35).

And this is the reason why men and women would like to evaluate their Bazi, the Eight Characters, before they get married. However, in reality, personality is related to one’s experience through the life journey rather than the pre-written zodiac signs. People born in the same year would have very distinctive personalities. Similarly, the destiny is also a result of people’s character and most decisions they’ll be making along the way. Of course the marriage is a more complex thing that cannot be deemed to have a pre-given outcome brought by the zodiac(The Editorial Board, 2010: 34-35).

====Conclusion====

Chinese zodiac is a complex scheme which combines the traditional Chinese astrology in it. Based on the Five Elements theory, Yin and Yang system and Heavenly Stems and Earthly Branches system, the traditional scheme has developed a profound connotation and implications through generations. Over thousands of years, this popular culture has affected people’s major decisions in naming, marriage, giving birth and attitude towards each other. But people have to consider zodiac in a rational and scientific way. Perhaps the zodiac may help us to understand what we’re given, but it cannot determine our destiny. We should treat it as the precious cultural heritage and explore the profound culture and historical traces embodied in it(The Editorial Board, 2010: 1-2).

===References===
《大中国上下五千年》丛书编委会(2010) The Editorial Board of the ''Five Thousand Years of Great China''（''Dazhongguo Shangxia Wuqiannian''） ''Series'',《中国生肖文化》''The Culture of Chinese Zodiac'', 北京：外文出版社 Beijing: Foreign Languages Press.

Yip, Paul S.F.伊普, Lee, Joseph 李 and Cheung, Y.B.张 (2002).The Influence of the Chinese Zodiac on Fertility in Hong Kong SAR 论生肖对香港生育率的影响. ''Social Science & Medicine''《社会科学与医学》, Volume 55, Issue 10 第55卷第10期, 1803-1812.

===Terms and Expressions===

Jade Emperor 玉皇大帝

Ten Heavenly Stems 十天干

Twelve Earthly Branches 十二地支

Five Elements 五行

Metal, Wood, Water, Fire and Earth 金木水火土

Eight Characters 八字

===Questions===

1.How long is the history of Chinese zodiac?

2.What are the twelve zodiac signs in order?

3.From what time the Earthly Branches was used to record time?

4.According to Chinese folk belief, what kind of characteristics do people born in year of rat have?

5.Which zodiac animal is mostly praised in China?

6.Can you name some pairs of zodiac animal that get along well with each other according to Chinese folk culture?

7.Which pair of animals that are natural enemies according to Chinese folk culture?

===Answers===

1.More than 2200 years.

2.Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog and Pig.

3.Han Dynasty.

4.They are smart, adaptable, and have the will to fight, but, on the other hand, they are so over-ambitious and easy to fail.

5.Dragon.

6.Tiger and pig, rabbit and dog and dragon and rooster.

7.Dragon and tiger.

--[[User:Ouyang Ling|Ouyang Ling]] ([[User talk:Ouyang Ling|talk]]) 14:13, 20 December 2020 (UTC)

==Lisu People and Daogan Festival of Lisu Ethnic Minority Peng Ruihong 彭锐宏 202070080641 MTI 英语口译==

====Introduction of Lisu people and Daogan festival====

The Lisu ethnic group are the Tibeto-Burman ethnic group living in mountainous areas such as Burma, southwest China, Thailand, and Arunachal Pradesh in India.

[[File:Example1.left.jpg|300px|thumb|left]]

There are about 730,000 Lisu people living in Lijiang, Baoshan, Nujiang, Diqing, Dehong and other counties in Yunnan province and Sichuan province in China. The Lisu nationality is one of the 56 official nationalities recognized by China. In Myanmar, the Lisu ethnic group is recognized as one of the 135 ethnic groups with an estimated population of 600,000. Approximately 55,000 Lisu people live in Thailand, where they are one of the six main hill tribes. They mainly inhabit remote mountainous areas. (Ernst, Gabriel 2019)

The Lisu tribe consists of more than 58 different clans. Each clan has its own name or surname. The most famous family clans in the tribal clans are Laemae pha, Bya pha, Thorne pha, Ngwa Pha (Ngwazah), Naw pha, Seu pha, Khaw pha. Most of the surnames come from their own hunter work in primitive times. But later, they adopted many Chinese surnames. Their culture has the same characteristics as the Yi nationality or Nuosu (Lolo) culture. (Ernst, Gabriel 2019)

Daogan Festival (刀杆节) is a traditional festival of Lisu ethnic groups living in Lushui County(泸水县), Nujiang Lisu Autonomous Prefecture(怒江傈僳族自治州).Due to the death of the old artists, they were once lost in Nujiang Prefecture and recovered in recent years. They are mainly distributed in Luzhang Village(鲁掌镇), Luzu Village(鲁祖村) and Loma Village(洛玛村) of Lushui County(泸水县).(Ernst, Gabriel 2019)

[[File:Example2.left.jpg|300px|thumb|left]]

====Legend====

During the Ming Dynasty, when people of different clans of feudal China invaded the borders of Yunnan, the emperor sent Wang Ji (王骥), the war department of the Chinese feudal ministry, to resist the enemy with troops. Wang Ji united with the local people of Li clan and soon expelled the invaders. But later, Wang Ji was killed by traitors. To commemorate Wang Ji's great achievement and to pray for the brave soldiers who died bravely in defending the border, the Li tribe held the "Going up to the mountain of swords and going down to the sea of fire" event. (上刀山，下火海), and designated the 15th day of the first month of the lunar calendar every year as the Knife Gan Festival.(Li Zhihuan,2010)

====Meaning====

Going up to the knife mountain and going down to the sea of fire are the main custom performances of the Taozhen Festival, which reproduce the life experience of people living in mountainous areas as they climb the mountains and the hard spirit and skills of climbing.(Li Zhihuan,2010)

====Performing====

Pine trees were used as tool poles, iron knives as tool ladders, crinkled paper as flowers, and bamboo as flower sticks. When we go up the rice mountain and down the fire, we play cowhide drum, gong , hairpin , na (唢呐) and other musical instruments under the knife pole. There are strict procedures and rituals from pointing flowers, pointing knives, playing knives, tying knives, tying flowers, welcoming flowers, and altars. Setting , knife pole , vertical pole , sacrificial dragon , knife stand and dismantling knife (in the sea of fire). Knife poles are usually called gold pillar, silver pillar or male pillar and female pillar respectively, representing the dead and the living. Thirty-six long sharp knives representing 365 days a year are tied to the sides of the ladder with paper flowers made of five-color paper. After the knife poles are tied, Heung Tong/Heung Tong (巫师) recites the words in his mouth and performs the knife dance with drum music. After the knife dance, to the sound of Suo na, gongs and drums, the knife bearer grasps the blade with both hands, steps on the blade with bare feet and then climbs up. When the knife-bearer reaches the top through the three scissors, the knife-bearer opens the lock of heaven, takes out the grains and flowers, spreads them out into the boiling crowd, and then places the red ribbon on the colored door, over which he sings the old prayer song, and then he comes down from the pole of the knife again. After that, he stepped barefoot into the burning charcoal fire, licking the burning plow with his tongue and biting the burning chains with his teeth, which showed the national spirit of the Li people and their superb performance skills.(Li Zhihuan,2010)

====Development====

According to legend, it commemorates an ancient Han Chinese hero who showed great kindness to the Lisu people. The Lisu people made the anniversary of the hero's death a traditional holiday for their own people, and used symbolic rituals such as going to the Mountain of Swords and the Sea of Fire to express their feelings of willingness to go through fire in return. On the day of the Knife Festival, several able-bodied men first perform the "firewalking" ceremony. They jump into the red-hot coals with bare feet and perform various stunts. On the second day, they sharpen 36 long knives and tie them to two 20-meter-high wooden racks with rattan strips, forming a knife ladder. With bare hands and feet, the performers climb to the top from the edge of the knives and perform various difficult moves at the top of the pole. Today, this thrilling traditional sacrificial ritual has evolved into a sporting event for the good people of the Lisu people to perform their stunts.(Li Zhihuan,2010)

====Terms and Expressions====

1.Lisu people 傈僳族

2."Up and down the mountain" event 上刀山，下火海

2.going to the Mountain of Swords and the Sea of Fire上刀山，下火海--[[User:Kang Haoyu|Kang Haoyu]] ([[User talk:Kang Haoyu|talk]]) 05:00, 17 December 2020 (UTC)

3.The Lisu tribe 傈僳族

4.clan 氏族

5.primitive times 原始时期

====Questions====

1.How many Lisu people live in Yunnan and Sichuan？

2.How many clans make up the Lisu people？

3.Who united with the local people of Li clan and soon expelled the invaders？

4.Which day is the Daogan Festival？

5.What musical instruments do they play under the knife pole?

====Answers====

1.About 730,000 Lisu people.

2.The Lisu tribe consists of more than 58 different clans.

3.Wang Ji.

4.15th day of the first month of the lunar calendar every year.

5.They play cowhide drum, gong , hairpin , na (唢呐) and other musical instruments.

====References====

*Ernst, Gabriel (21 October 2019). "'We try to not be Thai': the everyday resistance of ethnic minorities"
*"Yunnan Province of China Government Web". Eng.yn.gov.cn.
*李智环．Li Zhihuan. 傈僳族人口分布及形成原因分析 [Analysis of the Distribution and Causes of the Formation of the Lisu People] 《保山学院学报》， 2010 [Journal of Baoshan College], 2010

==Phyo, Su Kyi==
Culture==Topic-Chinese Clothing== Phyo, Su Kyi, Student No-20191108000,Major: Comparative Literature and Cross-cultural Studies.

Introduction

Chinese Clothing has a long history while Han people dominate most periods in history. For thousands of years, generations of clothing designers have devoted themselves to building the Kingdom of Clothes, making the garments that cover the human body into an important component of Chinese culture. The progress can be seen through its changes in clothing styles.Clothing manufacture in China dates back to prehistoric times, at least 7,000years ago. Archaeological findings of 18,000 years-old artifacts such as bone sewing needles and stone beads and shells with holes bored in them attest to the existence of ornamentation and of sewing extremely early in Chinese civilization. (www.topchinatravel. com, 2004)

Chinese clothing has undergone continuous transformations throughout history,providing a reflection of the culture in place at any given time. A wealth of archaeological findings coupled with ancient mythology, poetry, and songs enable us to see the development of distinctive Chinese fashions through the ages.(Mei Hua-2010-page-1)

1-Chinese traditional clothing

Traditional clothing can reflect the traditional clothing culture with Chinese characteristics. Traditional clothing mutually integrates its unique style, comfortable fabric, bright colors,rich designs and exquisite craft elements to bring people impulsive feelings with visual communication. Traditional clothing culture with Chinese characteristics enjoys its unique artistic features in the style, color,fabrics,decoration and craft, ect. They are profoundly influenced by Chinese traditional culture ideas in the process of their formation and development and finally condensed into the national culture bearing Chinese culture features. These elements are the source of our inspiration in contemporary clothing design, and the use of these Chinese elements can help people to design out the clothing Chinese style.(Jiangsu, 2016,page-2)

Chinese traditional culture is an indispensable source of inspiration in fashion design. Putting the traditional elements into fashion design not only helps the native culture to extend itself, but also greatly promotes the culture exchanges in nationalities. Therefore, we should advocate the national advanced culture,make the Chinese traditional culture achieve the development in the clothing design, use the common language to express Chinese traditional culture essence, and integrate Chinese traditional element symbol into the spiritual elements of fashion design to make the national culture spirit and the language of the world integrate into the mainstream of modern clothing design.(Jiangsu,2016, page -3)

1:1.Traditional Han Chinese Clothing (Han Fu)

It refers to the attire worn by the Han people from the enthronement of the Yellow Emperor(about 2698BC) till the late Ming Dynasty (1368-1644AD).It became known as the Han Fu(fu means 'clothes" in Chinese)because the fashion was improved and popularized during the Han Dynasty. It is usually in the from of long gown,cross collar, wrapping the right lapel over the left, loose wide sleeves and no buttons but a sash. Although simple in design, it gives different feelings to different wearers.(www.topchinatravel.com, 2019-Aug-2)

1:2.Chinese Suit(Tang Zhuang)

It is a combination of the Manchu male jacket of the Qing Dynasty and the western style suit. It is usually straight collared,with coiled buttons down the front. Its color and design are in traditional Chinese style but tailoring is western.(www.topchinatravel. com, 2019,Aug-2.)

1:3.Cheongsam(Qi Pao)

Originated from the Manchu female clothes, it evolved by merging with western patterns that show off the beauty of a female body. Its features are straight collar, strain on the waist,coiled buttons and slits on both sides ofvthe dress. Materials used are usually silk, cotton and linen.Cheongsam is the most popular Chinese attire in the world today.(www.topchinatravel.com, 2019,Aug-2.)

1:4.Chinese Tunic Suit(Zhongshan Zhuang)

Also called the Yat-sen Suit , it is designed by Dr.Sun Yat-sen by combining the western-style suit and Chinese attire. It has a turn-down collar and four pockets with flaps. As Chairman Mao Zedong worn it quite frequently, it is also called the Mao Suit by westerners. It is the main attire from the founding of the People's Republic of China in 1949 till 1980,s. The country's leaders still wear it today when attending important occasions, such as military parades.(www.topchinatravel. com,2016,Auge-2.)

2.Chinese Traditional Clothing Elements

There are many old stories in ancient Chinese civilization, and Chinese traditional elements come up with the tenacity of the Chinese nations long history. Different times has their unique cultural connotations and form elements,which include Chinese architecture, costumes, traditional Chinese painting and folk art etc., and those cultural connotations and form elements are precious heritage that the ancestors leave to their off-springs. The change of dynasties in the history of our country lead to changes of cultural centers, which finally lead to the appearance Chinese traditional elements with different representative features in each historical periods, nations and regions. These elements include: Chinese silk ,cloth of brocade, hemp,blue printed fabric; chirpaur, Chinese -style chest covering, Chinese tunic suit, collar,surplice, mandarin and split etc.; colorful ethnic colors: such as bright red,green,yellow and blueetc.;Neolithic patterns, bronze patterns in Shang and Chou dynasties, ancient lacquer were pattern in Qin and Han dynasties, Buddhism patterns in Wei, Jin, Southern and Northern dynasties and traditional decorative patterns in Tang,Sing and Qing dynasties. The essence of Chinese traditional culture which bear the role of inheriting national culture, and is the unique and external characteristic of Chinese nation.(Jiangsu,2016, page-3)

2:1.The Aesthetic Performance of Design

Chinese traditional clothing of each dynasty has its own unique clothing style and design, but no matter how the style changes,the mainstream concept of traditional Chinese clothing always emphasizes symmetry and balance, and the clothing symmetry can be seen in sleeve, placket, hem,pattern ect.Chinese traditional clothing design is particular about proportion,such as the ancient Chinese woman dresses, short jacket unlined uper garment (named Ru)marching long dress , and it emphasizes the perfect proportion which hold that"the upper part should be short, the below part should be long"; in Song and Ming dynasties people the collocation of long BeiZi(a kind of dress that girls dress in ancient times) and short skirt, the "long upper part,short below part"ratio perfectly reflects the proportions beauty of the clothing.(Jiangsu,2016, page-5.)

2:2.The Aesthetic Performance of colors

Green, white, yellow, red, black ,the five colors, form the Chinese traditional color system. They have obvious implied meaning and identification.Black stands for that the dark heaven, and yellow stands for the earth at dusk, and black and yellow stand for the heaven and the earth ,and they are mostly used in the Kings' clothing, About the colorific choice of Chinese traditional clothing the yellow and red which the historical role is prominent perform particularly well. In the late period of the Warring States as a royal color yellow appeared and became the supreme ruler's senior clothing color.(Jiangsu, 2016,page-6)

In Chinese traditional clothing colors red has evoluted from the original noble characteristic to the civilians characteristic. It evolution has experienced a certain period of time. The original red uses magenta, red ,cinnabar to represent. It is the noble officials' clothing color.
Many designers combine Chinese red and modern clothing design to embody the application of Chinese traditional clothing elements in modern clothing design.(Jaingsu,2016-page-7)
In Chinese traditional clothing colors, the red color has evoluted from the original noble characteristic to the civilians characteristic. It evolution has experienced a certain period of time. The original red uses magenta, red ,cinnabar to represent. It is the noble officials' clothing color.
Many designers combine Chinese red and modern clothing design to embody the application of Chinese traditional clothing elements in modern clothing design.(Jaingsu,2016-page-7)--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 08:07, 19 December 2020 (UTC)su kyi

==Conclusion==
Chinese traditional culture is an indispensable source of inspiration in fashion design.Therefore, we should advocate the national advanced culture, make the Chinese traditional culture achieve the development in the clothing design.

Trems and Expressions

历史-history,

期-period,

世代-generations,

服装-clothing,

设计师-designers ,

装饰-ornamentation

中国服饰- Chinese clothing

服饰-Costumes

传统服装-Traditional clothing

服装设计-Clothing design

时尚设计-Fashion design

几代服装设计师-Generations of clothing designers

中国西装-Chinese Suit

旗袍-Cheongsam

中山装-Chinese Tunic Suit

中国传统元素-Chinese traditional elements

===Questions ===

1-What’s archaeological findings in Chinese fashions through the ages?

2-What's Traditional Clothing?

3-What's Traditional culture indispensable?

4-How is means Han Fu?

5-What's the popular Chinese attire?

6-How called was Chinese Tunic Suit?

7-What'are include Chinese traditional elements?
--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 04:33, 10 December 2020 (UTC)Su Kyi

==Answers===
1- A wealth of archaeological findings coupled with ancient mythology, poetry,
and songs enable us to see the development of distinctive chinese fanshions through the ages.

2-Traditional clothingis the clothing which can reflect the traditional clothing
culture with Chinese characteristics.

3-Chineset traditional culture is an indispensablevsource of inspirationin fashion
design.

4-Han Fu is fu means clothes in Chinese.

5-Cheongsam is the most popular Chinese attire inthe world today.

6-It is also called the Yat-sen Suit,it is designed byDr.SunYat-sen by combining the western-style suit and Chinese attire.

7-Chinese traditional elements include: Chinese silk,cloth of brocade, hemp, blue printed fabric.

--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 11:56, 9 December 2020 (UTC)Phyo Su Kyi

===References===

1.Jiangsu.,(2016), “Influences of Chinese Traditional Clothing Elements on Modern Clothing Design”,

Nanjing University of Finance and Economics,Soochow University,Published by Atlantic Press.

2.Mei Hua,(2010), `Chinese Clothing´, Cambridge University Press The Edinburgh Building,Cambridge CB28RU,UK Published in the United States of America by Cambridge University Press,NewYork
www.cambridge.orgInformation on this title:www.cambridge.org/9780521186896
Originally published byChina Intercontinental Press as Cinese Clothing(9787508516615)in2010©ChinaIntercontinentalPress.

3.https://www.topchinatravel.com/china-guide/history-of-chinese-clothing.htm

4.https://www.travelchinaguide.com/intro/clothing/--[[User:Phyo Su Kyi 1|Phyo Su Kyi 1]] ([[User talk:Phyo Su Kyi 1|talk]]) 10:26, 9 December 2020 (UTC)Phyo Su Kyi

==Pingki, Tanchangya==

===Chinese traditional dance===
Culture=Topic Chinese Traditional Dance=Pingki Tanchangya, Student No:201921080004
,Major: Comparative Literature and cross culture studies.

1. Introduction

There is a long recorded history in China for various kinds of dances. China is highly took position for art consisting for many modern and traditional dance genres. The dance covers a world a worldwide range, like folk dances, ballet, rituals and weeding ceremonies. We also know about that, there are also 56 officially recognized ethnic groups have their own folk dances and style of forms. The best known Chinese are the Dragon dance and Lion dances both dances were known in earlier dynasties in various forms. " Lianxiang " is a Chinese traditional dance , people usually plays it for entertainment and body building.The author presents the view that the dance can relax tendons and activate collaterals by striking shoulders, chest, waist, abdomen, buttocks, feet and acupuncture points of the four limbs, and slightly swaying knees together with shoulder, the set of movement can also exercise bones, muscles.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 05:14, 20 December 2020 (UTC)

2. Characteristics of the Dance

Characteristics of the movements

There have 3 characteristic of the movements are: thrashing, quivering and lowering. The performer holds bamboo pole to play various dance movements by striking shoulders, chest, waist, abdomen, buttocks, feet and acupuncture points of the four limbs, and slightly swaying knees together with shoulder vibration. The traditional movements are modified and developed which is called single- thrashing and double-thrashing. Single-thrashing movements including crouch thrashing, jump thrashing, rolling thrashing and mixed thrashing with one bamboo pole. --[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 06:04, 20 December 2020 (UTC)

3. The Dragon Dance

The Dragon dance is a form of traditional dance and performance in Chinese culture. Like the lion dance it is most often seen in festive celebrations. Many Chinese people often use the term "Descendants of the Dragon" as a sign of ethnic identity, as part of a trend started in the 1970s. Chinese people who taught them agriculture, law and medicine, the foundations of civilization.
Dragons are believed to bring good luck to Chinese people, which are reflected in their qualities that include great power, dignity, fertility and wisdom. The appearance of a dragon is both frightening and bold.The Dragon Dance originated during the Han Dynasty and was started by the Chinese who had shown great belief and respect towards the dragon. It is believed to have begun as part of the farming and harvest culture, also with origins as a method of healing and preventing sickness. It was also a popular event during the Song Dynasty and become a folk activity and like the lion dance, was most often seen in festive celebrations.
As the dragon gives people a feeling of great respect, it is often called the Sacred Dragon. The emperors of ancient China considered themselves as the dragon. The Dragon is also the emblem of Imperial Authority. It symbolizes supernatural power, goodness, fertility, vigilance and dignity.

4. The lion Dance

The lion dance is a traditional Chinese dance performed on big occasions, such as the Spring Festival (Chinese New Year) for good luck, as it is believed that the lion is an auspicious animal.
In Chinese culture, the lion symbolizes power, wisdom, and superiority. People perform lion dances at Chinese festivals or big occasions to bring good fortune and chase away evil spirits.The lion dance is one of the most important traditions during Chinese New Year. It is performed to bring prosperity and good luck for the upcoming year. The lion dance is also a way to create a festive atmosphere and bring happiness. Performed in a lion costume, accompanied by the music of beating drums, clashing cymbals, and resounding gongs, lion dances imitate a lion's various movements or demonstrate martial arts, depending on the style. Though lion dances all use similar costumes, during its long development, the lion dance has divided into two styles: southern and northern.

4.1 The Southern Lion Dance

The southern lion dance originated in Guangdong, and it is the style popular in Hong Kong, Macau, and the hometowns of overseas Chinese. The southern lion dance is a performance based on the study of a lion's behavior, with an emphasis on actions like scratching and shaking of the body. Performances are vivid and entertaining, even comical. There are also skillful performances, such as playing with a ball, which includes swallowing it.

4.2 The Northern Lion Dance

The northern lion dance has close relations to kungfu Chinese martial arts. A young lion is performed by a single person and an adult lion is performed by a duo. Costumes are more robust, and less decorative, to allow for more movement. In the adult lion dance, the performer in front holding the lion's head is often lifted by the other to make the lion stand up. Northern lion dances are more gymnastic, involving rolling, wrestling, leaping, jumping, climbing, or kowtowing. The best places to see northern Chinese lion dances are China's martial arts theaters, like the Red Theater in Beijing, or even at the Shaolin Temple.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 14:19, 20 December 2020 (UTC)

5. Conclusion

"Lianxiang” is a remark traditional dance that popularized in lots of regions and nations. It’s a folk dance that combines entertainment and body-building. Dragons are believed to bring good luck to Chinese people, which are reflected in their qualities that include great power, dignity, fertility and wisdom.The lion dance is an excellent example of Chinese folk culture, which has spread across the world with Chinese immigration. Overseas Chinese in Europe, America, etc. have established many lion dance clubs, performing on Chinese festivals or big occasions, particularly Chinese New Year.

===Terms and Expressions===
1.Han Dynasty 汉朝。

2.Traditional dance history 传统舞蹈史。

3.The lion Dance 舞狮。

4.The Dragon Dance 龙舞。

5.Lianxing 联兴。

6.Chinese Dance 中国舞。

7.Festivals 节庆。

6. Questions:

1. What is lianxing?
2. What is the Dragon Dance? Have you seen it before? And Where?
3. The dragon Dance originated from where?
4. what Lion Dances Symbolized?
5. How many Chinese Traditional Dance names you know?

Answers:

1."Lianxiang" is generally a traditional dance that is quite popular in lots of regions.
2. The Dragon dance is a form of traditional dance and performance in Chinese culture. Yes, I have seen it before in China.
3. The Dragon Dance originated from the Han Dynasty. It was started by the Chinese people those had shown great belief and respect towards the dragon.
4 The lion dance performed at Chinese festivals and
“Lion” symbolizes power, wisdom, and superiority.
5.
1.The folk dance.
2 The Duhuang Dance.
3.The Lion Dance.
4.The Dragon Dance.

Reference:

https://en.wikipedia.org/wiki/History_of_Chinese_dance.

http://en.cnki.com.cn/Article_en/CJFDTotal-JFYS201701031.htm.

http://en.cnki.com.cn/Article_en/CJFDTotal-TIRE200403012.htm.

https://www.atlantis-press.com/proceedings/etmhs-16/25849367.

Origin of lianxiang.http://www.google.cn.

Classification of Lian Xiang. http://www.google.cn.--[[User:PINGKI TANCHANGYA 4|PINGKI TANCHANGYA 4]] ([[User talk:PINGKI TANCHANGYA 4|talk]]) 15:27, 20 December 2020 (UTC)

==The Liquor Culture of China 瞿淼 Student No.202070080604 ==
==The Liquor Culture of China 瞿淼 Student No.202070080604 英语笔译 ==--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)
--[[User:Qu Miao|Qu Miao]] ([[User talk:Qu Miao|talk]]) 08:20, 2 November 2020 (UTC)

====1.The Origin of liquor in China====

With a long history of liquor-making, China boasts a variety of vintage liquor, which is renowned at home and abroad. Penetrating in China’s entire history of civilization, the liquor culture plays a significant role in many aspects, such as cuisine, literature, and health care, of Chinese people’s daily life.（后面好像缺了文献的引用，参考文献中的没有在正文体现）--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)
As to the origin of Chinese liquor, opinions vary and no unanimous conclusion can be drawn, and the most widely accepted version is that Du Kang is the person who invented liquor. There are divergent views on Du Kang’s identity, so far, documents have been found which recorded his deeds in the Yellow Emperor era and Xia-Shang-Zhou dynasties. And even his address is disputable. Some people think he lived in Baishui, Shaanxi province and was buried here, while others hold the opinion that he lived in Ruyang, Henan province. However, Du Kang is generally believed to be the Chinese Dionysus. According to the legend, one day it rained suddenly while Du Kang was herding the sheep. Hastily driving the sheep back to the sheepfold, he forgot some husked sorghum rice in a hollowed trunk by accident, and when he came back after a few days, the rice he left there became so fragrant that he couldn’t help tasting some. Surprisingly, it was palatable. This unexpected finding made Du Kang start to develop the liquor-brewing technique. Nowadays, Du kang has become the synonym of liquor in many places. Moreover, ancestral halls of Du Kang have been built in Baishui in Shaanxi province and Ruyang in Henan province to enshrine him. And the liquor produced in these places are called “Du Kang Liquor.”(Huang yixi, 2008, 12)

With a long history of liquor-making, China boasts a variety of vintage liquor, which is renowned at home and abroad. Penetrating in China’s entire history of civilization, the liquor culture plays a significant role in many aspects, such as cuisine, literature, and health care, of Chinese people’s daily life.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

As to the origin of Chinese liquor, opinions vary and no unanimous conclusion can be drawn, and the most widely accepted version is that Du Kang invented liquor. There are divergent views on Du Kang’s identity, so far, documents have been found which recorded his deeds in the Yellow Emperor era and Xia-Shang-Zhou dynasties. And even his address is disputable. Some people think he lived in Baishui, Shaanxi province and was buried here, while others hold the opinion that he lived in Ruyang, Henan province. However, Du Kang is generally believed to be the Chinese Dionysus. According to the legend, one day it rained suddenly while Du Kang was herding the sheep. Hastily driving the sheep back to the sheepfold, he forgot some husked sorghum rice in a hollowed trunk by accident, and when he came back after a few days, the rice he left there became so fragrant that he couldn’t help tasting it. Surprisingly, it was palatable. This unexpected finding made Du Kang start to develop the liquor-brewing technique. Nowadays, Du kang has become the synonym of liquor in many places. Moreover, ancestral halls of Du Kang have been built in Baishui in Shaanxi province and Ruyang in Henan province to enshrine him. And the liquor produced in these places are called “Du Kang Liquor.”(Huang yixi, 2008, 12)--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====2.The Types of liquor in Ancient China====
With constant reform and innovation of the techniques of brewing liquor, thousands types of vintage liquor have been created in China. According to the different production techniques, Chinese liquor can be divided into fermented wine and distilled liquor.

With constant reform and innovation of the techniques of brewing liquor, thousands of types of vintage liquor have been created in China. According to the different production techniques, Chinese liquor can be divided into fermented wine and distilled liquor.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

Yellow rice wine is the oldest fermented wine around the world. Shaoxing Wine, a famous specialty of Shaoxing, Zhejiang province, is the representative of yellow rice wine. It has a very long history, and the wine industry in Shaoxing was prosperous early in the Warring States period. Shaoxing wine looks yellow and clear, hence sugar is added in its raw material. The most prominent of Shaoxing Wine is that it’s fragrance improves with age. In addition to Shaoxing Wine, there are other famous yellow rice wine like Jiujiang Old Seal Wine, Mellow Wine and Dongwu Rice Wine and so on. where is the source is coming from please?

Yellow rice wine is the oldest fermented wine around the world. Shaoxing Wine, a famous specialty of Shaoxing, Zhejiang province, is the representative of yellow rice wine. It has a very long history, and the wine industry in Shaoxing was prosperous early in the Warring States Period. Shaoxing wine looks yellow and clear, because sugar is added in its raw material. (这句话的因果关系不知道是什么，改错了就删掉我的就好）The most prominent characteristic of Shaoxing Wine is that it’s fragrance improves with age. In addition to Shaoxing Wine, there are other famous yellow rice wine like Jiujiang Old Seal Wine, Mellow Wine and Dongwu Rice Wine and so on.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

Liquor and Spirits(Baijiu), a kind of distilled liquor, is divided into the following flavor types: sauce-flavor type, light flavor type, strong flavor type and other flavour types. Kweichow Moutai is a traditional Chinese specialty liquor. It is one of the world's three major distilled liquors on par with Scotch whiskey and French cognac. It is also the originator of Daqu sauce-flavored liquor with a history of more than 800 years. The style and quality of Kweichow Moutai is characterized by "prominent sauce, elegant and delicate flavour, full-bodied, long aftertaste, and lasting fragrance in an empty cup". Its special style comes from the unique traditional brewing techniques formed over the years and the brewing methods are combined with the agricultural production in the Chishui River Basin, which is affected by the environment and seasonal production, retaining some of the original traces of local life. In 1996, Moutai's craftsmanship was identified as a state secret to be protected. In 2001, the traditional craft of Moutai was included in the first batch of national material cultural heritage. In 2006, the State Council approved the inclusion of the "Moutai traditional brewing process" in the first batch of national intangible cultural heritage lists, and declared the world intangible cultural heritage. where is source coming?

Liquor and Spirits(Baijiu), a kind of distilled liquor, is divided into the following flavor types: sauce-flavor type, light flavor type, strong flavor type and other flavour types. Kweichow Moutai is a traditional Chinese specialty liquor. It is one of the world's three major distilled liquors on par with Scotch whiskey and French cognac. It is also the origin of Daqu sauce-flavored liquor with a history of more than 800 years. The style and quality of Kweichow Moutai is characterized by prominent sauce, elegant and delicate flavour, full-bodied, long aftertaste, and lasting fragrance in an empty cup". Its special style comes from the unique traditional brewing techniques formed over the years and the brewing methods are combined with the agricultural production in the Chishui River Basin, which is affected by the environment and seasonal production, retaining some of the original traces of local life. In 1996, Moutai's craftsmanship was identified as a state secret to be protected. In 2001, the traditional craft of Moutai was included in the first batch of national material cultural heritage. In 2006, the State Council included "Moutai traditional brewing process" in the first batch of national intangible cultural heritage lists, and declared it as the world intangible cultural heritage.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====3.The Types of Drinking Vessel in Ancient China====
Chinese people always pay attention to the beauty and delicacy of tableware, and we stress the exquisiteness and suitability of wine vessels when drinking. Therefore,as part of the liquor culture, drinking vessels also have a long history and varied appearances.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)(sorry,又忘记复制粘贴，直接改动了）

In different historical periods, due to the continuous development of society and economy, the production technology, materials, and appearance of wine vessels will naturally undergo corresponding changes; therefore, a wide variety of wine vessels have been produced. As early as the Neolithic culture period, pottery with shapes similar to later wine-ware, such as the pottery of the Peiligang culture period, appeared. The development of the liquor industry and the noble identity of the drinker have made it possible for liquor utensils to be differentiated from ordinary eating utensils. The quality of wine-ware often becomes one of the symbols of the status of drinkers. Bronze ware originated in Xia Dynasty, and the earliest bronze wine ware that has been discovered is from the Xia Erlitou culture period. Bronze ware reached its heyday in the Shang and Zhou Dynasties and declined in the Spring and Autumn Period. The purpose of the Shang and Zhou drinking vessels was basically specific.
In the Shang Dynasty, due to the development of the liquor industry and the improvement of bronze production technology, China's wine ware reached unprecedented prosperity. The bronze wine vessels of Shang and Zhou Dynasties were divided into liquor boiling vessels, liquor serving vessels, drinking vessels and liquor storaging vessels according to their purposes. Each vessel has many styles, some are in common styles, and some take animal shapes. Take Zun as an example, there are Elephant Zun, Rhino Zun, Niu Zun, Yang Zun, Tiger Zun, etc.

In different historical periods, due to the continuous development of society and economy, the production technology, materials, and appearance of wine vessels naturally has undergone corresponding changes; therefore, a wide variety of wine vessels have been produced. As early as the Neolithic culture period, pottery with shapes similar to later wine-ware, such as the pottery of the Peiligang culture period, appeared. The development of the liquor industry and the noble identity of the drinker have made it possible for liquor utensils to be differentiated from ordinary eating utensils. The quality of wine-ware often becomes one of the symbols of the status of drinkers. Bronze ware originated in Xia Dynasty, and the earliest bronze wine ware that has been discovered is from the Xia Erlitou culture period. Bronze ware reached its heyday in the Shang and Zhou Dynasties and declined in the Spring and Autumn Period. The purpose of the Shang and Zhou drinking vessels is basically specific.
In the Shang Dynasty, due to the development of the liquor industry and the improvement of bronze production technology, China's wine ware reached unprecedented prosperity. The bronze wine vessels of Shang and Zhou Dynasties were divided into liquor boiling vessels, liquor serving vessels, drinking vessels and liquor storaging vessels according to their purposes. Each vessel has many styles, some are in common styles, and some take animal shapes. Take Zun as an example, there are Elephant Zun, Rhino Zun, Niu Zun, Yang Zun, Tiger Zun, etc. --[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

[[File:zun.left.jpg|300px|thumb|left]]
During the Qin and Han Dynasties, lacquered wine utensils became popular in southern China. It became the main type in the Han Dynasty, Wei and Jin Dynasties, and its shape basically inherited the shape of bronze liquor vessels. Porcelain roughly appeared around the Eastern Han Dynasty. Compared with pottery, the performance of porcelain surpassed that of pottery. The shape of liquor glasses in the Tang Dynasty was much smaller than in the past, so some people think that distilled spirits appeared in the Tang Dynasty. The Song Dynasty was the heyday of ceramic production, and there were many exquisite wine vessels. People in Song Dynasty like to warm rice wine and drink it. So the matching combination of injection vessel and bowl were invented. People placed the injection vessel with wine in the bowl, and poured hot water into the bowl to warm the wine. The representative porcelain wine-ware of the Ming and Qing Dynasty is the blue-and-white porcelain wine-ware.

During the Qin and Han Dynasties, lacquered wine utensils became popular in Southern China. It became the main type in the Han Dynasty and Wei and Jin Dynasties, and its shape basically inherited the shape of bronze liquor vessels. Porcelain roughly appeared around the Eastern Han Dynasty. Compared with pottery, the performance of porcelain surpassed that of pottery. The shape of liquor glasses in the Tang Dynasty was much smaller than it in the past, so some people think that distilled spirits appeared in the Tang Dynasty. The Song Dynasty was the heyday of ceramic production, and there were many exquisite wine vessels. People in Song Dynasty like to warm rice wine and drink it. So the matching combination of injection vessel and bowl were invented. People placed the injection vessel with wine in the bowl, and poured hot water into the bowl to warm the wine. The representative porcelain wine-ware of the Ming and Qing Dynasty is the blue-and-white porcelain wine-ware.--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

[[File:Example3.left.jpg|300px|thumb|left]]
====4.Drinking Order====
As early as the Spring and Autumn Period and the Warring States Period, drinking orders appeared at banquets in the Yellow River Basin. There are many ways to make wine orders. The way the literati and the ordinary people make drinking orders are naturally very different. Literati often use poems or couplets, guessing characters or guessing puzzles, etc., while ordinary people use simple ways to act without any preparation. It requires a quick, witty, artistic and talented person to do liquor orders. The drinking order is of great significance to the transformation, enrichment and development of drinking rituals. It is not only an important means to add wine to the fun and to invigorate the banquet, but also to make Chinese culture enter the wine and become the Liquor Culture".

As early as the Spring and Autumn Period and the Warring States Period, drinking games appeared at banquets in the Yellow River Basin. There are many ways to make wine games. The way the literati and the ordinary people make drinking games are naturally different. Literati often use poems or couplets, guessing characters or guessing puzzles, etc., while ordinary people use simple ways to act without any preparation. It requires a quick, witty, artistic and talented person to do liquor orders. The drinking games is of great significance to the transformation, enrichment and development of drinking rituals. It is not only an important means to add wine to the fun and to invigorate the banquet, but also to make Chinese culture enter the wine and become the Liquor Culture".--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====Terms and Expressions====
1.Du Kang 杜康

2.Chinese Dionysus 中国酒神

3.husked sorghum rice 秫米饭

4.Baishui 白水县（陕西渭南市辖县）

5.Ruyang 汝阳县（河南省洛阳市下辖县）

6.fermented wine 发酵酒

7.Distilled liquor 蒸馏酒

8.Yellow rice wine 黄酒

9.Shaoxing Wine 绍兴酒

10.Jiujiang Old Seal Wine 九江成年封缸酒

11.Mellow Wine 醇香酒

12.Dongwu Rice Wine 东吴老酒

13.Liquor and Spirits 白酒

14.Kweichow Moutai 贵州茅台

15.sauce-flavor type 酱香型

16.light flavor type 清香型

17.strong flavor type 浓香型

18.Daqu sauce-flavored liquor 大曲酱香型白酒

19.the Peiligang culture period裴李岗文化时期

20.the Xia Erlitou culture period 夏二里头文化时期

21.Zun 樽

22.injection vessel and bowl 注子和注碗

23.drinking order 行酒令

23.drinking games 行酒令--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

====Questions==== （问题好像还要再加一两个忘记标准了）--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

1.Who is generally believed to invent liquor in China?

2.What is the most prominent of Shaoxing Wine?
2.What is the most prominent characteristic of Shaoxing Wine?--[[User:Luo Yuqing|Luo Yuqing]] ([[User talk:Luo Yuqing|talk]]) 14:00, 18 December 2020 (UTC)

3.How to use the matching combination of injection vessel and bowl in the Song dynasty?

4.How do literati often make drinking orders in China?

====Answers====

1.Du Kang

2.It’s fragrance improves with age.

3.Place the injection vessel with wine in the bowl, and pour hot water into the bowl to warm the wine.

4.Literati often use poems or couplets, guessing characters or guessing puzzles, etc.

====Bibliography====
*Huang Yixi 黄亦锡. (2008) 酒、酒器与传统文化[Wine, Wineset and Traditional Culture: the Study of Wine Culture of Ancient China]. 厦门大学Xiamen University.

*Li Fangzhou 李方舟. (1998) 酒令——酒文化的珍品[Liquor-a treasure of wine culture]. 质量天地Production Room.

*Du Jinpeng 杜金鹏. (1995) 中国古代酒具[Ancient Chinese Wine Set]. 上海文化出版社 Shanghai Culture Publishing House.

*Yang Li 杨利. (2005) 酒文化及酒的精神文化价值探微[A Probe into Wine Culture and Spiritual Cultural Value of Wine]. 邵阳学院学报Academic Journal of Shaoyang University, 2005(02):82-83.

*Xu Shaohua 徐少华. (1999) 中国酒文化研究50年[Research on 50 years of Chinese wine culture]. 酿酒科技Brewing Technology, 1999(06):15-18.

*Zhao Fengqi 赵凤琦. (2014) 我国白酒产业可持续发展研究[Research on Sustainable Development of Chinese Liquor Industry]. 中国社会科学院研究生院CASS Graduate School.

*Wng Jianguo&Xu Liang 汪建国,徐亮.(2005)我国黄酒的特征及展望[Characteristics and Prospects of Chinese Rice Wine] 江苏调味副食品Journal of Jiangsu Seasoning Food, 2005(06):8-12.

*Ding Jihua 丁季华. (1991) 中国酒文化的结构与功能[The structure and function of Chinese wine culture]. 历史教学问题History Research and Teaching, 1991(2).

== China Railway High-Speed (CRH) - Rajabov, Anushervon student NO. 201921080005 Major: Comparative literature and cross culture ==

===China Railway High-Speed (CRH)===

Introduction

High-speed railway (HSR) in China is the longest network of high-speed railways in the world and is used most widely. The network of UNCC includes the recently built railway at the estimated speed of 200-350 km / h (120-220 miles per hour). The Chinese VSM accounts for two thirds of world high-speed railways. Almost all trains, the path and services of the HSR belong to the Chinese railway corporation under the CHINA Railway High Speed brand (CRH). The high-speed railway has developed rapidly in China over the past 15 years. CRH was put into operation in April 2007, the Intercity Line Beijing-Tianjin, which opened in August 2008, became the first HSR allocated passenger line. HSR applies to all administrative provincial levels, except Macau and Tibet. The total length of the HSR network reached 36,000 km (22,000 miles) in August 2020. The HSR construction boom continues, and the HSR network should reach 70,000 km (43,000 miles) in 2035. China's first high-speed trains were imported or built in accordance with the Technology Transfer Agreement with foreign trains manufacturers, including Alstom, Siemens, Bombardier and Kawasaki Heavy Industry Since the initial technical support, Chinese engineers have overpower the internal components of the train and built local trains produced by the CRRC State Corporation. The appearance of a rapidly accelerated railway in China has decreased in the way and changed Chinese society and the economy. The World Bank study has shown that "a wide range of travelers with different income levels chooses HSR for its comfort, convenience, safety and punctuality."[http://documents.worldbank.org/curated/en/451551468241176543/pdf/932270BRI0Box30ffic020140final000EN.pdf]

Definition and terminology

High-speed trains in China are usually belonging to passenger trades of classes G, D and C. in class G trains (高铁; Gāotiě; "High-speed rail") are commonly used trains E In class D trains (动车; Dòngchē; "Electrical multiple unit") are presented by EMU trains operating at lower speeds, whether in high-speed or low-speed ways. The actual movement speed of class D trains can vary greatly. D211 Creament train from Guyang-east to Guangzhou-South along the High Speed Railway Guang-Guangzhou, a line with an estimated speed of 250 km / h, on average, 207 km / h per trip. The sleeping train D312 EMU between South Beijing and Shanghai at a low speed Beijing - Shanghai on average passing 121 km / h. Class C (c héngjì; “intercity”) trains that run on high-speed tracks at speeds above 250 km / h are also considered high-speed trains.[https://ru.qaz.wiki/wiki/China_Railway_High-speed]

Influence on airlines

The proliferation of high-speed rail has forced China's domestic airlines to cut airfares and cancel regional flights. The effect of high-speed railway on airfare is most acute when traveling for less than 500 km (310 miles). By the spring of 2011, commercial airlines were fully stopped at previously popular routes such as Wuhan Nanjing, Wuhan Nanchang, Xi'an-Zhengzhou and Chengdu Chongqing. Flights along the routes with a length of more than 1500 km (930 miles) usually do not suffer. As of October 2013, half a speed of passengers were transported monthly on high-speed rail than in the country's airlines. where the source a
Technologies
Chinese High Speed Railway Controls Various Electric Forms of Trains, Hexie HAO Title (Simplified Chinese: 和谐号; Traditional Chinese: 和諧號; Pinyin: Héxié Hào; Harmony) is for designs which are imported from other nations and designated CRH-1 to CRH-5 and CRH380A (L), CRH380B (L) and CRH380C (L). CRH compositions are designed for fast and convenient movement between cities. The weakness of intellectual property Hexie HAO creates obstacles to China in the export of its products related to high-speed railways, which leads to the development of a fully recycled railway franchise called Fuxing Hao (Rejuvenation) that based on local technologies.[https://en.m.wikipedia.org/wiki/Wayback_Machine ]

4 + 4 HSR network

The network consists of eight high-speed rail corridors, four of which run from north to south and four from east to west, for a total length of 12,000 km. Most of the lines follow existing routes and are for passenger traffic only. These are known as Passenger Lines (PDL). Several sections of the national network, especially along the southeastern coastal corridor, have been built to connect cities that previously had no rail links. These sections will carry both passenger and cargo. High-speed trains on HSR corridors can usually reach speeds of 300-350 km / h (190-220 mph). On mixed HSR lines, passenger trains can reach a maximum speed of 200–250 km / h (120–160 mph). This ambitious national grid project was slated to be built by 2020, but government incentives have significantly shortened the construction timeframe for many lines.[http://www.railjournal.com/A/xfeature2.html]

Advantages

HSR provides a fast, reliable and convenient means of transporting large numbers of travelers across a densely populated country over long distances that: Increases economic productivity and long-term competitiveness by increasing rail capacity and unifying labor markets. Moving passengers onto high-speed lines frees up older railways to carry more cargo, which is more beneficial for railways than for passengers whose fares are subsidized. Boosts the economy in the short term as high-speed rail construction creates jobs and stimulates demand in the construction, steel and cement industries during the economic downturn. 110,000 workers were mobilized for the construction of the Beijing-Shanghai high-speed railway. Facilitates economic integration between cities and promotes the growth of second-tier cities. The introduction of high-speed rail provides a 59% increase in the market potential of minor cities connected by bullet trains. [https://ru.qaz.wiki/wiki/China_Railway_High-speed]

Wenzhou accident

On July 23, 2011, two high-speed trains collided on the Ningbo-Taizhou-Wenzhou railway in the Lucheng district of Wenzhou city, Zhejiang province. The accident occurred when a train passing near Wenzhou was struck by lightning, lost power and stopped. Signals failed, causing another train to stop a stopped train. Several carriages derailed. State Chinese media confirmed 40 deaths and at least 192 people were hospitalized, including 12 seriously injured. The train accident in Wenzhou and the lack of accountability by rail officials have generated public outcry and heightened concerns about the safety and management of China's high-speed rail system. Concerns about quality and safety have also influenced plans to export cheaper high-speed train technology to other countries. In the aftermath of the deadly disaster, the Chinese government has suspended approval of new rail projects and began security checks on existing equipment.[https://www.theguardian.com/world/2011/jul/23/china-train-crash-kills-32]

Terms and expressions

高铁 - High-speed rail
动车 - Electrical multiple unit
和諧號 – Harmony
復興號 - Rejuvenation

Questions

1. What does the World Bank research say?
2. What forced China's domestic airlines to cut airfares and cancel regional flights?
3. How many high speed rail corridors are there in the 4 + 4 HSR network? What is their total length?
4. What caused the accident?
5. What are the benefits of HSR?

Answers

1. The World Bank study has shown that "a wide range of travelers with different income levels chooses HSR for its comfort, convenience, safety and punctuality."
2. The proliferation of high-speed rail has forced China's domestic airlines to cut airfares and cancel regional flights.
3. The 4 + 4 HSR network consists of eight high-speed rail corridors, four of which run from north to south and four from east to west, for a total length of 12,000 km.
4. The accident occurred when a train passing near Wenzhou was struck by lightning, lost power and stopped.
5. HSR provides a fast, reliable and convenient means of transporting large numbers of travelers across a densely populated country over long distances. The introduction of high-speed rail provides a 59% increase in the market potential of minor cities connected by bullet trains.

References

http://documents.worldbank.org/curated/en/451551468241176543/pdf/932270BRI0Box30ffic020140final000EN.pdf
https://ru.qaz.wiki/wiki/China_Railway_High-speed
https://en.m.wikipedia.org/wiki/Wayback_Machine
http://www.railjournal.com/A/xfeature2.html
https://www.theguardian.com/world/2011/jul/23/china-train-crash-kills-32.

==Language, The Chinese Language - Seydou, Sagara, Student No:201911080004,Major:Translation Studies===
===Introduction===
China is a very big country with a large population, multi-ethnic,and multi-lingual. Each etthnic groups may have its own lingo, or dialects and there are great differences between the dialects because of the speech impediment. For example, if people in different places use their dialects to talk, they may not be able to understand each other, and the situation may lead to embarrassment and understanding. Therefore, the Chinese people communicate with each other in a common language, called Putonghua and also known as Mandarin in Western countries. Government also has implemented a strategy to promote Putonghua and to facilitate it learning with Pinyin . Cheng Aimin (2019,124)

==Putonghua and Dialects==

Putonghua is the national language of China, and Chinese is the most widely spoken language in the world. More than one billion of the world's populations are Chinese speakers. The Chinese population is already one fifth of the population of the world and is rapidly expanding its presence everywhere and influence many people around the world. Cheng Aimin (2019, 25)
It is the modern standard Chinese language with the Beijing pronunciation as its standard pronunciation, the northern dialect (also known as Mandarin, the official language in the past) as its basic dialect, and the modern vernacular as its grammatical norm. Therefore, the northern dialect sounds more like Putonghua than other dialects. Putonghua is a standardized language, which is legally used all over the country. In 2000, the law of the People’s Republic of China on common languages and characters established the legal status of Putonghua and standardized Chinese Characters as the national language and writing system. Putonghua is also one of the six working language of the United Nation and an important means of communication between China and foreign countries. According to statistics from ethnologist, in 2015, 70 percent of China’s population had the ability to speak Putonghua, but there were still about 400 million people who spoke dialects or minority languages. Article 19 of the constitution of the People’s Republic of China stipulates that ‘’ Putonghua is widely used by the state ‘’, and the third week of September is the national Putonghua Publicity week. We often hear some sayings like this: ‘’ Learn Putonghua well and you will have friend all over the world.’’ Chinese dialects are usually divided into seven groups: northern dialect Wu dialect, Hunan dialect, Jiangxi dialect, Hakka dialect, and Cantonese dialect and Fujian dialect. Most northern are close to Putonghua and easy to understand a non-native speaker. Cheng Aimin (2019, 126)

The dialects in China differ greatly. Speaking Putonghua allows the Chinese people to communicate better with each other and promote the development of economy and culture everywhere. However, the promotion of Putonghua cannot be achieved in a short time. The Chinese government plans to enable more than 80% of Chinese people to speak Putonghua by 2020. (C.Gov art 10. 2017)
Only by learning Putonghua can you communicate with people from all parts of China and event with Chinese –speaking people all over the world. While striving to promote Putonghua among the people of the whole country, China also pays special attention to the protection of dialects, which should not be lost after learning Putonghua. . Cheng Aimin (2019, 126)

==Ancient Chinese and Modern Chinese ==
Over the past three thousand years, Chinese has undergone a long period of development and changes, and has been constantly interacting with the languages of other nations. Ancient Chinese and written Chinese characters are not exactly the same as they are now. When we visit Chinese historical sites, we often see couplets, poems, and inscriptions. Most of them are written in classical Chinese and traditional Chinese characters. Classical Chinese is a written language formed on the basis of the spoken language in the pre-Qin period. Cheng Aimin (2019, 127)

By the time of the Tang Dynasty and the Five Dynasties (the 7th century to the 10th century), the spoken Chinese had changed greatly and had significant differences with the classical style of written Chinese. The pronunciation, vocabulary and grammar had changed greatly. But all the time, some people still insisted on writing in classical Chinese, while others wrote in the commonly used vernacular (spoken Chinese). The Four Classical Novels created in the Ming and Qing dynasties, The Dreams of the red Chambers, The Romance of the Three Kingdoms, The Outlaws of the Marsh and the journey to the west, are all representative works of the ancient vernacular. After the May 4th movement in 1919, China launched a vernacular movement advocating ‘’my hand writes my speech’’. Since then, the vernacular has gradually been more widely used in the whole society, and modern Chinese has gradually developed and formed. Compared with ancient Chinese, modern Chinese absorbs a lot Western grammar and has added many disyllabic words. Cheng Aimin (2019 ,128)

==Idiomatic Phrases- Idioms, Proverbs, Common Sayings, and Allegorical Sayings.==
Many phrases with fixed meanings in Chinese have been handed down from the ancient times. Mastering these phrases will make your language more authentic and vivid. For example, ‘’Lofty mountains and flowing rivers ‘’. Playing the lute to the cow’’ ‘’prescribing medicine according to symptoms’’, and ‘’ pleading guilty by carrying a rod on one’s back’ ’these phrases, often contain four Chinese characters each, are called idioms. They are quite formal and often originate from ancient historical stories, fables, myths and legends, or literary works. Sometimes we cannot guess the meaning of an idiom simply according to the meaning of the words. For example, 崇山峻岭，流淌的河流 ‘’lofty mountains and flowing rivers’’ means meeting someone who can really understand and appreciate them, while吹牛的长笛 ‘’ Playing the lute to the cow’’ means the casting pearls before swine. Wendy Abraham: (2018 ,115)
There are also proverbs, common sayings, and allegorical sayings created and passed down by the common people in spoken language, which are quite colloquial and emotional, reflecting the unique culture of China.
Proverbs are common and easy -to understand fixed phrases used orally, often explaining a truth. For example, ‘’ if you are not in charge of a home, you don’t know how expensive the firewood and rice, if you don’t have children, you don’t know kinds your parents are.’’ ‘’Seeing is better than hearing 100 times, and doing is better than seeing 100 times’’ Cheng Aimin (2019, 129)
Common sayings mostly come in a three –character format, but there are also other formats. In addition to the literal meaning, there are deep metaphorical extensions. For example, 吹牛皮 ‘’blow cow skin’’ (meaning bragging or boating) ‘给某人. 穿紧身鞋 ‘’give SB . Tight shoes to wear ‘’ ( meaning making things hard for SB), ‘为外国人工作时的消磨时间‘’kill time when working for foreigners ‘’ ( loafing on the job) , 提一个黑锅 ‘’ carry a black pot’’ ( taking the blame for the fault of others ) , 钉在眼睛里 ‘’ nail in the eyes’’ ( thorn in the flesh ), 狗腿 ‘’ dog leg’’ ( hired thug) , 不管3x7 = 21 ‘’regardless of 3x7= 21’’( regardless of consequences, in the spite of anything ), 打不了八极 ‘’ can’t hit with eight poles’’ ( extremely distant or unrelated ). (Contemporary Chinese Dictionary Chinese -English Edition 2002,232)
An allegorical saying is divided into two parts. It is like a riddle: The first part is a metaphor, and the second part is an explanation. There are two types of allegorical sayings: homophonic and figurative. Example of the homophonic type ‘’ the nephew carries a lantern – to light up the uncle’’ (pronounced the same ‘’ as before ‘’ in Chinese); ‘’the monk opens an umbrella – no hair and no sky ‘’ (‘’ no hair ‘’ is pronounced similar to ‘’ lawless ‘’ in Chinese). Examples of the figurative type: ‘’ A mute person takes a dose of bitter medicine- they can’t say it is bitter ‘’; ‘’ Mice go to the street – everybody shouts and beats them.’’ Cheng Aimin (2019.130)

==Language policy==
While vigorously promoting Putonghua, the Chinese government has also promulgated many policies to protect dialect and minority languages. In order to promote Putonghua, China promulgated the Chinese Pinyin Program in 1958. Pinyin (the standard Chinese sound- spelling system) is widely used in Putonghua promotion, international Chinese teaching, foreign exchange and other fields. It has become an important tool for reading Chinese characters, learning Putonghua, training and improving reading and writing ability. With the popularization of modern information technology, pinyin is widely used to input the Chinese characters on computers and mobile phones. Pinyin affects all aspects of social life. In translation, Chinese names of people, places, food, and even some cultural concept with Chinese characteristics (Such as Beijing, pingpang, Shaoling, Gongful) are directly spelled with Pinyin, which is therefore an important standard for translation and a bridge for international exchange. Minglang Zhou: (pp.71-95).

==Conclusion.==
Today, an increasing number of people from other countries now want to learn Chinese language and culture and also many universities from different countries throughout the world offer Chinese language courses because Putonghua is also an open door to a huge job market in all of the countries where Putonghua is the language of commerce like Mainland China, Taiwan and Singapore. Learning Chinese can help to make a better future for everyone. Abundant opportunities for governments and business careers as well as scientific and cultural exchanges await the student of Chinese. The China market is blossoming after decades of global isolation. As China is rapidly becoming a world economic power as it opens its doors to foreign investment expands its infrastructure, those who know Chinese will be valuable to business.

==References==

Cheng Aimin.(2019), ''中国概况'' [Understanding China]. Shanghai Foreign Language Education Press.
Minglang Zhou: Language Policy in the People’s Republic of China (p.71-95), Wendy Abraham: let’s talk Mandarin Chinese: 1,001 real-life phrases and Idioms. Law of the People's Republic of China on the Standard Spoken and Written Chinese Language (Order of the President No.37) Article 10 Putonghua and the standardized Chinese characters shall be used as the basic language in education and teaching in schools and other institutions of education, except where otherwise provided for in laws.
The Contemporary Chinese Dictionary Chinese -English Edition 2002)
===Terms and expressions===

Lingo: 林戈

Lingo: 行话，语言

Putonghua: 普通话

Await student:等待学生

Pinyin: 等待学生

Pinyin: 拼音

Lofty: 崇高

Vernacular: 白话

Swine: 猪

===Questions===
1. Why Putonghua is spoken in United Nations Organization?
2. How many people speak Putonghua in China and around the world?
3 .Why Chinese government is promoted Putonghua among many others languages?
===Answers===
1. Because it is an important means of communication between China and foreign countries.
2. According to ethnologist 70 percent of China’s population had the ability to speak Putonghua, and according to the10 most spoken languages in the world Chinese (and all of its varieties such as Mandarin) is by far the most spoken language across the world with 1.31 billion speakers.
3. Because Putonghua is become an international language and it also facilitate understanding between different ethnic groups in China.

History of Translation Studies 7

2020-12-21T12:20:00Z

Peng Ruihong: /* Research on C-E Translation of Corporate Publicity Texts from the Perspective of Functional Equivalence 彭锐宏 Peng Ruihong Student Number 202070080641 */

这里是《翻译学史》的书稿第七部分(Part 7)。麻烦各位同学看一下已经存在的章回（样品），自己再加进去新的一个章回（就是你们的学期论文）。请也帮助同学们把他们的论文改正。这样多次修改，大家的论文会越来越好。

学期论文（结合学期所学，撰写一篇5000以上单词的英文论文，按照专业杂志的格式，题目、摘要、关键词和参考文摘需要英中，文章英）。学期论文成绩占70%，平时成绩（含课堂表现、展示及作业）占30%。

*Link back to course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies Course Homepage Intro. to TS]
*Link back to the final exam paper section of the course homepage: [https://bou.de/u/wiki/Introduction_to_Translation_Studies#Final_Exam_Papers Final Exam Papers]
*Link to other parts of the final exam papers' website: [https://bou.de/u/index.php?title=History_of_Translation_Studies_1 Part 1], [https://bou.de/u/index.php?title=History_of_Translation_Studies_2 Part 2], [https://bou.de/u/index.php?title=History_of_Translation_Studies_3 Part 3], [https://bou.de/u/index.php?title=History_of_Translation_Studies_4 Part 4]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_5 Part 5], [https://bou.de/u/index.php?title=History_of_Translation_Studies_6 Part 6], [https://bou.de/u/index.php?title=History_of_Translation_Studies_7 Part 7], [https://bou.de/u/index.php?title=History_of_Translation_Studies_8 Part 8]; [https://bou.de/u/index.php?title=History_of_Translation_Studies_9 Part 9], [https://bou.de/u/index.php?title=History_of_Translation_Studies_10 Part 10].
='''Translation Studies'''=

==A Review and Reflection of Holmes and Toury’s Descriptive Translation Studies ==
<center> 曾雁湖 Zeng Yanhu 202020080590</center>
===Abstract===
Descriptive translation studies transcends the traditional view of translation and enables people to have a more comprehensive and objective understanding of translation, so that translation theory can serve translation practice more effectively. Description is a theoretical supplement to the norm, and the unity of opposites constitutes the overall framework of translation theory. Scholars represented by James Holmes introduced the concept of "independent discipline" into the field of translation studies, and the birth and development of the school of translation studies promoted the establishment of the discipline of translation studies and the development of translation theory studies. This paper mainly introduces the representatives of the school of translation culture and the main points of their theoretical views in order to understand and explore the development and trend of western translation theories.
===Key Words===
Descriptive Translation Studies; Holmes; Toury
===题目===
霍尔姆斯和图里的描述性翻译研究的回顾与反思
===摘要===
描述性翻译研究超越了传统的翻译观，使人们对翻译有了更全面和客观的理解，从而翻译理论可以更有效地为翻译实践服务。描述是对规范的理论补充，对立统一构成了翻译理论的整体框架。以詹姆斯•霍尔姆斯（James Holmes）为代表的学者将“独立学科”的概念引入了翻译研究领域，翻译学派的诞生和发展促进了翻译学学科的建立和翻译理论学的发展。本文主要介绍翻译文化流派的代表及其理论观点的要点，以理解和探索西方翻译理论的发展和趋势。
===关键词===
描述性翻译研究；霍尔姆斯；图里
===1. Introduction ===
DTS is also known as the polysystem approach, the manipulation school, the Leuven axis of Tel Aviv, the descriptive, empirical or systematic school, or the low country group, which corresponds to the descriptive, empirical, interdisciplinary, goal-oriented Translation research methods, with special attention to its role in cultural history. This method was first developed in the early 1970s, gained momentum in the 1980s, and flourished in the 1990s, still inspiring some researchers to seek "in-depth research as a translation of cultural and historical phenomena," Explore its context and constraints, and look for reasons that explain why there is something" (Hermans 1999: 5).

Although usually equivalent to the study of literary translation, especially in its early stages, translation studies have been extended to several directions, including technical translation, audiovisual translation, or interpretation.DTS is said to have emerged in the 1980s due to the contribution of a group of scholars of Manipulation School.

The idea of describing translation studies originated in the 1950s. John McFarlane(1953) and James Holmes(1972) proposed a translation research map that shocked the translation research community in his thesis of "The Name and Reality of Translation Studies", and established the role of "descriptive" research in translation research. Central position. After Gideon Toury published the book "Descriptive Translation Studies and Others", which systematically outlines the methodology and research focus and framework of translation research, descriptive translation research has gradually begun to regulate the position of translation research for a long time. The "scramble for power" and "description" of sex studies have become a new trend in translation studies.

===2. Descriptive translation definition===
According to existing definitions, descriptive translation is “the use of descriptions to translate terms or phrases in the source, rather than direct translation” (Darwish 2010, p.142). However, there are other ways to look at descriptive translation; for example, some sources define the term from the perspective of social function (Darwish, 2010). As Bao Bao explained, descriptive translation can be considered as a tool "used to faithfully present the values, hegemonic views or ideological positions of the target text participants" (Baby, 2009, p. 201).

Therefore, it can be assumed that Descriptive Translation can be seen from both the linguistic and the sociological aspects (Bazzi 2009). It is remarkable that in the course of the search for the definition of Descriptive Translation, some scholars even doubted that the given study can actually be related to the discipline of translation in general (Bazzi 2009). For example, Gutt often criticized the idea of relating the Descriptive Translation to Translation Studies, arguing that the given branch of translation should, in fact, be named as interpretive (Bazzi 2009, p. 199).

Pym (2010) broadly defines the aim of Descriptive Translation Studies (henceforth DTS): ‘to describe what translations actually are, rather than simply prescribing how they should be’. Less prescriptive than its predecessors, DTS sought to establish probable expectations of translation behaviour by handling the practice as 'an empirical discipline with a hierarchical organisation and a structured research program’ (Cheung 2013). The concept was propounded by Gideon Toury from the 1970s onwards (Naudé 2012), and it was characteristic of the mood of that time, where ideas that challenged established conventions of translation came to prominence.

There was a sense that previous theories lacked a certain sensitivity to, and awareness of, the socio-cultural conditions under which the process of translation occurs (Bassnett McGuire 1991; Bassett 2012) and that greater significance should be attached to these issues.

Descriptive translation studies are mainly proposed for traditional translation studies that emphasize the equivalence relationship between the original text and the target text, while ignoring the relationship between the target text and the target language reader and the target language culture (He Yuanjian, Wei Zhiqiang, 1998: 17-28 ) The theoretical research of descriptive translation studies is to establish a reference system of principles for explaining and predicting the translation process and the structure and function of the translated text (quoted from Zhang Xiaobo 2001).

The descriptive translation studies framework proposed by Holmes provided the correct development direction for translation studies, made translation studies pay more attention to descriptiveness, and laid the ideological foundation for the later descriptive translation school.

===2.1 The Prospects of Translation Theory===
<The Future of Transla- tion Theory: A Handful of Theses> is not an ordinary paper. Holmes lists the urgent problems in future translation research, such as: creating a synthesis One of the main obstacles to sexual translation theory is the lack of effective communication between scholars in different fields, especially linguistics and literary schools; some researchers are accustomed to regard personal or national or a certain stage of norms as the general rules of translation; 5. Linguistic translation theory seems to have entered a dead end since the decade.

Researchers are stuck at the word, phrase or sentence level without considering the context at all. To establish a comprehensive translation theory, it is necessary to break through the linguistic research method with sentences as the upper limit. Holmes believes that to create a truly scientific and comprehensive translation theory requires the coordination of textual research, linguistics (especially psycholinguistics and sociolinguistics), literary research, psychology, and sociology. It is necessary to eliminate barriers between countries and languages and promote international academic exchanges. As a translator, Holmes also emphasizes the importance of translators with practical experience participating in the creation of translation theories.

===2.2 Benefits of descriptive translation for translation studies discipline===
An obvious advantage of describing the contribution of translation to the development of translation research is that describing translation almost obliterates the concept of norms (Medros 1985, p.142). Although the given feature of descriptive translation can also be seen as a major shortcoming, which will be demonstrated later, it is also a huge advancement in the development of translation studies as a discipline (De La Bascia, 2008, p. 245 ).

As Kruger explained, descriptive translation provides a prerequisite for shaping the "decision-making process in translation and operational norms in translation" (Kruger 2012, p. 103). Distorting existing translation norms means that translation studies are developing, and the phenomenon of descriptive translation has promoted the progress of the discipline (Koster 2011, p. 21). The fact that descriptive translation is a tool to shape specific translation behavior should also be considered (Flynn and Gambier, 2011, p. 88).

In fact, it is wrong to assume that descriptive translation technology is only used for the purpose of conveying specific information to the recipient; as Ravisa explained, descriptive translation research is also a means for trainees to memorize specific translation patterns in translation. To develop the required skills: However, at the same time, translation teachers are independently borrowing insights from corpus-based descriptive translation studies, and in the long run, it seems that they aim to formulate cohesive rules, assuming that if translation trainees insist on descriptiveness What should be done in the translation behavior model revealed by scholars.

The given method reflects the fact that descriptive translation allows the study of translation from an empirical perspective. In other words, descriptive translation practice allows translation research to be regarded as a social activity, rather than a process of presenting certain information by using specific means of expression. Therefore, descriptive translation as a discipline can be regarded as a social activity that has a significant impact on the community, and therefore should be encouraged as an additional tool to improve communication among community members (Esfeld 2001, p. 99). At this point, the linguistic meaning of translation is transferred to the background, and its social importance is reflected (Weissbrodt 2008, p. 50).

===2.3 Limitations of descriptive translation for translation studies discipline===
Needless to say, the descriptive nature of the above translation practice tools can be described as completely unprescriptive elements (Milan & Patna, 2013). There is actually no problem-solving process in the practice of descriptive translation; instead, the situational translation method is used (Kaplan 2010, p. 478). One might say that the given method of handling the translation process allows to avoid so-called “prescriptive intervention” or purism in language (Toury 2013, p. 87).

Although descriptive translation does help to eliminate examples of purism, it still lacks norms completely, which has caused confusion about the definition of descriptive translation methods (Tu Li, 2013, p. 88). Another obvious issue of perspective and scope is that supporters of descriptive translation, which is the key to translation studies, must generally acknowledge the boundaries of descriptive translation; a series of studies have pointed out the vagueness of the subject and the impossibility of descriptive translation.

Despite the fact that it seems to allow more choices in translating a particular idea into the target language, once it tries to define its position in the field of translation studies, it can also lead to a series of confusion (Toury 2013, No. 49 page). In other words, descriptive translation is characterized by the lack of specific norms and rules, which is typical for other types of translation (Tu Li, 2013, p. 50). Descriptive translation does not allow the creation of tangible norms. This is a compromise between the rules and characteristics of a language and an absolute necessary condition for any type of translation research.

Of course, one might say that “the boundaries between various types of constraints are therefore scattered” (Turi, 2013, p. 54). Therefore, in translation studies, the concept of norms is rather vague. The lack of obvious norms in the field of descriptive translation, which in turn limits the effectiveness of descriptive translation as a translation tool (Tu Li, 2013). Before further discussion, it is necessary to explain that the concepts of "problems" and corresponding "solutions" in the field of translation research are quite loose (Tu Li, 2013).

As Tuli explained, the terminology status of the word "problem" is still very unclear when discussing problem-solving models in the field of translation research, especially descriptive translation (Tuli, 2013). Seeing how descriptive translation reduces the vague concept of translation norms into situational translation practice, the problem-solving model becomes more unclear (Christa Fuli, 2003, p. 13). Descriptive translation actually erased the concept of problem-solving and replaced it with the concept of "conditions of existence" (Tu Li, 2013, p. 37).

Although this phenomenon can be regarded as another stage of the development of translation research, it still creates a series of obstacles in the definition of norms and standards and the methods to solve specific translation problems (Darwish, 2008, p. 35). Finally, the fact that descriptive translation should be put forward creates a premise for translators to link the text with their own cognitive mechanism. Although it is wrong to deny the fact that the translator’s background knowledge is actively used in the translation process, the details of the translator’s vision must not hinder the provision of correct translation.

However, by applying the principle of descriptive translation, it is impossible to have a "correct" translation variant; therefore, the translator may face a very tempting idea, which is to project his own vision into the translation process, thereby making the recipient of the information Observe the information through the translator's visual lens. A series of authoritative sources mentioned the need for translators to avoid filtering information in the source language, emphasized the limitations of cognitive mechanisms, and especially emphasized the limitations of culture (Darwish, 2010, p. 35).

===3. James Holmes===
James Holmes (1924-1986) is an American Dutch scholar and an outstanding translator of English-Dutch poetry. He has long worked at the University of Amsterdam. His main essays are collected in the collection "Literary Translation and Translation Studies Essays" (1988) compiled for him after his death. His work "The Name and Reality of Translation Studies" (1972) is regarded as the declaration of the establishment of the Translation Studies School and the foundational work of the Translation Studies School.

It mainly put forward creative opinions on the name, nature, research field, problem setting and subject scope of translation studies as an independent subject. He also proposed the scope and structure of the new field of translation research, and believed that the research method is a practice based on experience, and the object of research is the translation that appears in a particular culture.He finally thought that "Translation studies" was the most suitable name in the terminology.Theoretical assumptions can start research in the other two fields.

===3.1 Holmes’s point of Descritive Translation Studies===
Holmes emphasizes the description of the translation process. A significant change in his descriptive translation theory is the change in the nature of the works. Holmes believes that the target of translation is not a specific thing in the objective world referred to by the original text, but the language composition of the original text. Translation language is different from the language in literary works.

He borrowed from Roland Barthes's literary classification: 1) Poems, novels, and dramas reflect specific things and phenomena; 2)The literature category describes not the objective world, but the language composition proposed by others, which is a re-evaluation of evaluation (Barthes, 1964: 126) He also borrowed the term "meta-language" and expanded its meaning from referring exclusively to literary criticism to a variety of meta-literary forms, and poetry translation is only one of them. Holmes pointed out that poetry translation has intensified comments and metalanguage in other forms.

On the one hand, it is the evaluation and interpretation of a meta-literary to another work, and on the other hand, it forms a new meta-literary collection with its own literary nature. Therefore, this special literary form not only reflects the original text but is also a self-made creation, which has the dual nature of meta-literature and literature. Some-based translation studies focus no longer on issues such as equivalence and referent, but analyze the relationship between the translation as a second work and the original work in the literary standard symbol system of the original text, and only focus on the translation as a new work and the translation.

The relationship between cultural standard symbol systems. Compared with traditional translation theory, Holmes's method of describing the translation process shows another change. That is, he strives to seek a better understanding of a certain type of symbol translation by describing various translation methods and their historical use. He divided translation into four categories:

1) Similar forms, although the exact same form is impossible, similar forms are possible;

2) Similar functions, find similar functions in the translation language standards, and create open forms that can produce similar effects;

3) The content is derived, and the original meaning and specific expression form are maintained in the target language;

4) The form is abnormal, and for some special reasons, only the same as the original text is kept as little as possible.

Holmes believes that the four types are equally important. Translation is a process in which the translator makes a decision. The translator can make a choice in translation according to the different nature of the four translation methods. Once the initial decision is made, the translation forms its own rules, which can provide the translator with some possible translation methods, while also excluding other translation methods, so the initial decision will determine the next choice. He also believes that translation has no distinction between right and wrong, only differences.

These differences derive from the translator’s poetic level on the one hand, and on the other hand, the translator’s initial choice and the relationship between the two languages. The same source text has as many translations as there are translators.

===4. Gideon Toury===
Gideon Toury is a professor at Tel Aviv University in Israel and a world-renowned translation theorist. He developed the polysystem theory proposed by Evan Zohar, a famous scholar of the Tel Aviv school. In the book "Descriptive Translation Studies and Others", Tury systematically explained the theoretical framework and methodological basis of Descriptive Translation Studies. Tury believes that the descriptive translation theory focuses on examining the degree of absorption of the target language text in the target language culture, and uses inductive and statistical methods to compare and analyze case texts, and summarize the empirical variables or empirical norms governing translation behavior, and then formulate interpretations.

The law of the internal relationship of these variables. (2001: 15-16) Gideon Toury is considered a pioneer of Descriptive Translation Studies, and the theories exposed in his 3 major books on the theme (Translational Norms and Literary Translation into Hebrew, In Search of a Theory of Translation and Descriptive Translation Studies and Beyond) show his innovative perspective on translation studies.

He established a groundbreaking approach based on the analysis of tendencies in the translation process that doesn’t involve strict rules. Translation science has the role of describing and highlighting tendencies, in order to provide practical guidelines for translators. Gideon Toury has given a significant contribution to translation studies. He formulated groundbreaking theories and succeeded in providing practical guidelines to language professionals, without imposing rigid rules on the translation process. He elaborated the concepts of source-oriented and target-oriented, defined two different strategies to apply when translating a text into a new language. Having worked as a translator himself, he was fully aware of the difficulties experienced by translators and enriched translation studies with his perspective.

Tury’s descriptive translation studies are based on norms and guided by rules. Its purpose is to analyze the general rules governing translation behavior by comparing the source and target texts. This is fundamentally different from the past process-based and application-oriented translation studies. Traditional translation is based on the abstract identity of the effect of "equal", while Turry's theory is based on the difference. "Each language system and textual tradition, whether in structure or usage guidelines, is different from others.

Different types". If it is said that being fully accepted by the target culture is one pole, and being completely consistent with the original text is the other pole, then Tury believes that translation should always be between the two poles. No translation can be fully accepted by the target culture, because the translation always brings new information and unfamiliar forms to the system; no translation always brings new forms to the system; no translation is completely the same as the original Consistent, because cultural norms always shift the structure of the original text.

It is never possible for any specific translation to take into account the two extremes and achieve two abstract ideal criteria. Tury believes that the translation itself does not have "inherent" identity. The translation is always affected by various social and literary factors, and thus has multiple identities. The translation is always affected by various social and literary factors. Influence, thus having multiple identities, depends on the factors affecting translation in a particular period. Turi successfully made translation theory break through the framework of "faithful original text" and the theoretical model of a purely unified relationship between the original text and the target text, making translation a relative concept.

Correspondingly, the role of translation theory has also changed. Instead of seeking a theoretical system for evaluating translations, it has instead focused on establishing a model that interprets and determines the process of translation. Tury's theory introduces cultural-historical factors and calls them "translation criteria". Translation criterion is the center of Tury's theory, which affects every stage of the translation process and plays a coordinating role between two equal potentials.

Therefore, it is not enough to study a single text. It is necessary to study the translations of different historical periods to discern general trends. Turui distinguishes the following three translation criteria: Elementary criteria: factors that determine the choice of translation and translation strategies in the entire multi-system Starting criterion: the translator’s personal preference, whether it is the original version or the retranslated text, or an attitude of choosing to be in the middle Operation criterion: Refers to the criterion that influences the translation decision in the actual translation process. Tury pointed out that "translation" is any expression in the target language that is manifested as translation or considered to be translation.

Describe the discovery process of Translation Studies (DTS). He believes that this process follows the following sequence:

1) Select those target language texts that the target language culture considers to be "translation", but do not involve their corresponding original texts, and only study their acceptance as target language texts in the "destination" system.

2) Describe these texts, study these texts and their counterparts in the source language system or original text through the translation phenomenon constituted by the constituent elements of these texts, and find solutions to translation problems.

3) Identify and describe the relationship between each pair of research objects, focusing on discovering the changes and transformations that occur.

4) Finally, by thinking about the function of translation equivalence-the concept of relations, we set out to apply these relations to the overall concept of translation.

It is the last two that constitute the ultimate goal after DTS's systematic research and interpretation. Tury believes that only after the essential concept of translation is determined, can it be possible to reconstruct the consideration and decision process involved in the translation process, as well as the constraints actually accepted by the translator.

Contributions and achievements of descriptive translation to translation studies: As a representative of descriptive translation studies, the theory and methodological framework of descriptive translation studies proposed by Turi has an immeasurable impact on translation studies.

Gentzler believes that Tury's theory has the following contributions to translation studies: First, abandon the "one-to-one" correspondence between the source target text in the normative translation study, and eliminate the possibility of the source target text being literary/language equivalence; Second, introduce the literary tendencies existing in the target language cultural system into the research on the production of translation works; Third, it breaks the concept that people have a fixed understanding of the source language information and translation expression; Fourth, place the source text and the target text in the symbolic network interwoven between the source and target cultures. (Gentzler, 2004: 131)

However, descriptive translation studies, as the mainstay of current international translation studies, have contributed far more to translation studies than those listed above. Insufficiency of Toury's theory: Some scholars have pointed out the inadequacies of Toury's theory. Munday pointed out that the meaning of "norms" used by Turui is vague, and these norms have the tendency to act and the function of regulation, which is contrary to the original intention of descriptive analysis.

Tury’s view ignores factors such as ideology and politics. In addition, the "rules" that Turui wants to summarize from the case analysis seem to be some habitual beliefs or even beliefs that do not need to be proven in translation behavior, and to what extent these abstract and quasi-scientific rules can be applied to translation practice.

Not without controversy. (2002: 113-117) Venuti believes that Tury’s "scientific" descriptive translation studies model aims to extract "value free" norms and rules for translation behavior, and the field of translation studies must involve the social and cultural system Value orientation. In Venuti's view, although norms are initially only in the linguistic/literary sense, they also involve values and beliefs that serve specific social groups and are therefore ideologically binding.

===4.1 Source-oriented and target-oriented===
In his 1980 essay In Search of a Theory of Translation, Toury gives a remarkable contribution to translation studies identifying two translation strategies: ‘source-oriented’ and ‘target-oriented’. A source-oriented translation involves a formal approach aimed at reproducing forms and structures of the source language. According to Toury, this strategy is difficult to apply because of the differences between language structures.

While a target-oriented translation aims at adapting the text to the structures and cultural context of the target language. Hence, Toury formulated two principles that define two approaches to translation: acceptability and adequacy. An ‘acceptable’ translation has to comply with the rules and structures of the target language. The primary goal is to convey the meaning of the source text, increasing readability and adapting texts to the language structures of the receiving culture.

On the other hand, an ‘adequate’ translation stays true to the source language and complies with the structures of the original text. This means that the result doesn’t conceal its nature of translation. A translation aiming at full adequacy is unacceptable due to the fact that it doesn't take into account the demands of the target reader. Choosing between the two approaches is not an easy task. Everything depends on the kind of translation required and its purpose. But, regardless of a target-oriented or source-oriented approach, the purpose of a translation is to convey the meaning of the original.

===4.2 Translation and postulates===
In Descriptive Translation Studies and Beyond (1995), another masterpiece in the field of translation studies, Toury exposes a normative theory for translation critics. A theory that is not meant as a set of rigid rules for translators and critics but as a series of tendencies that could be observed in the translation process. According to Toury, critics should research those tendencies in order to describe the translation process, which means offering practical guidelines to translators.

A normative approach with rigid rules wouldn’t provide translators with a single clue on how to translate texts. Toury acknowledges a set of necessary requirements or postulates that a text has to comply with so that it could be called ‘translation’: The source text postulate: there has to be a source text; The transfer postulate: the translated text has to be generated from a “transfer” process; The relationship postulate: there has to be a relationship or similarity between the original text and translated text.

===4.3 The value of Toury’s contribution===
Toury has succeeded in giving practical advice to translators, identifying two possible strategies and approaches, providing professionals with a starting point to reflect upon when translating a text. Thinking of the purpose of translation and its potential readers can help with the choice of the best strategy. By the way, one should always keep in mind that the primary goal of a translated text is to convey the message of the original.

An example of acceptability as an adaptation to the target culture is represented by transcreation. The word transcreation is a blend of ‘translation’ and ‘creation’, suggesting the use of a creative approach in translation. In fact, it seeks to perform all the necessary adjustments to make a campaign work in all target markets while staying legal to the original creative intent of the campaign.

Transcreation is the creative adaptation of marketing sales and advertising copy in the target language. It involves changing both the words and meaning of the source text while keeping its attitude and the desired persuasive effect. Transcreation focuses on transferring brands and messages from one culture to another and represents a striking example of how changing the language and structure of the source text helps in delivering a message.

Toury’s theories gave a new impulse to translation studies. New principles have been elaborated since then. For instance, Venuti distinguished between two strategies: domesticating and foreignizing. Nida elaborated the concepts of formal equivalence and dynamic equivalence. Toury’s perspective established an alternative approach to translation studies, starting from merely theoretical concepts and leading to a direct observation of the translation process to finally provide professionals with practical guidelines to follow.

===5. Conclusion===
Translation description promotes the study of translator's subjectivity. Any translation is a process of understanding, selection and re-creation. The translator will inevitably show his artistic creativity and individual characteristics in this process. Therefore, the exertion of the translator's subjectivity is an unavoidable problem in translation activities. However, the core of traditional translation theory is the issue of translation standards, and this attention to standards determines the normative characteristics of traditional translation theories.

Norms are to use ideals to restrain practice, and to use principles and standards to guide practice. It focuses on issues such as "how the translation should be carried out" and "what principles should be followed in the translation", rather than "how the translator translates". This normative feature is fundamentally excluded from the study of translator's subjectivity. Translation studies have been unable to get rid of the defects of one-sidedness and subjectivity for a long time, and thus cannot see the full picture of translation activities, and cannot conduct in-depth and systematic research on translation studies.

In 1990, Susan Bassnett and André Lefebvre co-authored "Translation, History and Culture", which raised the issue of the "cultural turn" in translation studies, which made cultural factors affect translation And the relationship between the two has been extensively studied. From the perspective of the nature of research, the "cultural turn" is actually the descriptive turn of translation studies, and constitutes an important part of the latter.

In the process of descriptive research on translation, people discovered the distance between translation practice and the various translation standards proposed by normative research, and realized that “absolute equivalence” in translation cannot be achieved because of the translator’s Work is always uninterrupted by the purpose of translation, aesthetic preferences and cultural factors.

Therefore, translation activities are affected and restricted by the subjectivity of the translator. To describe the translation and describe the translation, it is necessary to discuss this long-neglected Translation phenomenon. After decades of development, descriptive translation studies prove their own values and become a new starting point and a new pillar of translation research, leading to a deeper and wider level of translation research.

It is noteworthy that the descriptive translation study is a deviation and rebel from some degree of normative translation research, but it is not in the state that one mountain cannot accommodate two tigers. We should recognize the great contribution of descriptive translation studies to the translational research objectively, while we should also recognize the great results of the translation research agency under the guidance of normative translation research. There is no contradiction between the descriptive translation study and the normative translation study, as Lin Kennan pointed out. We need to combine two so that translation studies can reveal the entire translation.

===References===
Toury, Gideon.Descriptive Translation Studies and Beyond[M].Shanghai:Shanghai Foreign Language Education Press, 2004.

Gentzler, Edwin.Comtemporary Translation Theories[M].Shang-hai:Shanghai Foreign Language Education Press, 2004.

Xiyao Hong.A Map for the Research in the Present Life and After Life of Descriptive Translation Studies: A Review of Descriptive Translation Studies and Beyond[J].Studies in Literature and Language,2015.

Haiying Wang.Some Reflections on Translation Criticism and Descriptive Translation Studies[J].Studies in Literature and Language,2015.

Ai-ling Wang.A New Perspective of Translation Criticism: Descriptive Translation Studies[J].Cross-Cultural Communication,2007.

刘星.STUDY OF TOURY'S THREE NORMS OF TRANSLATION[J].读与写(教育教学刊),2008.

顿官刚.图里的翻译描写模式述评[J].外国语言与文化,2018.

张美芳.后霍姆斯时期翻译研究的发展:范畴与途径[J].中国翻译,2017.

张冬梅.翻译学的实证性学科定位再思——霍姆斯、图里翻译学架构图问题思考之一[J].北京第二外国语学院学报,2015.

马士奎.詹姆斯·霍尔姆斯和他的翻译理论[J].上海科技翻译,2004

--[[User:Fancy|Fancy]] ([[User talk:Fancy|talk]]) 14:03, 20 December 2020 (UTC)

==Foreignizing Tanslation and National Culture Development 邓锦霞 Deng Jinxia Student No. 202020080599==

===Abstract===
In the context of economic globalization and social development, human civilization in the 20th century is developing towards diversification. In the process of multicultural exchanges, the impact of translation on national culture has become a new topic of discussion. Foreignizing translation takes the source language as its destination and can retain its cultural characteristics to a great extent, which has gradually attracted the attention of contemporary translators. This chapter introduces the evolution of foreignizing translation in China and the West, then discusses the relationship between foreignizing translation and national culture development from three perspectives: the necessity of foreignizing translation, the restrictions on foreignizing translation, and the influence of foreignizing translation on national culture development.

===Key words===
foreignizing translation; national culture

===题目===
异化翻译与民族文化发展

===摘要===
在经济与社会全球化发展的背景下，20世纪的人类文明正在向多元化发展。在多元文化交流的过程中，翻译作品对本土民族文化的影响成为新的讨论话题。异化翻译以源语言为归宿，能够最大限度地保留源语言文化特色，逐渐受到当代翻译家的重视。本章介绍了异化翻译在中西方的演变历程，从异化翻译的必要性，异化翻译的限制条件以及异化翻译对民族文化的影响三个角度出发，讨论了异化翻译与民族文化发展的关系。

===关键词===
异化翻译；民族文化

===1. Introduction===
The debate between domesticating translation and foreignizing translation has a long history. When contemporary translators choose translation strategies, domesticating translation is the dominant one, for it will be more easily accepted by the readers of the target language. In the translation process of "domestication", it allows the source culture to adapt to the target culture, and even replaces the source culture with the target one. Such translations cannot truly achieve the purpose of cross-cultural communication and dissemination. As far as the quality and transformation of cultural production are concerned, it is likely to cause the development of the cultural homogenization of various ethnic groups, which does not conform to the general trend of cultural globalization. （Li Zheng & Zhang Chunbo 2015)

A typical domesticating translation in C-E translation is David Hawkes's translation of the word "red" in ''The Story of the Stone''. Considering the different understanding of “red” in Chinese and Western cultures, he translated "怡红公子" as "green boy". This translation is conducive to the understanding of Western readers, for the connotation of “green” in the West is close to that of “red” in China. At the sane time, it will make Western readers know nothing about the real connotations of “Chinese red”. In the context of Chinese culture, "red" mostly symbolizes auspiciousness and joy. With domesticating translation, Western readers may never have chance to know it. (Liao Chunlan 2018, 137)

It can be seen that in the process of cultural input and output, as an part of indirect cultural communication, translation actually plays an significant role. Therefore, it is very essential to choose a suitable translation strategy. Compared with domesticating translation, source-oriented foreignizing translation has better retention of the original text in terms of language and culture.

Due to political, economic, international and domestic reasons, domesticating translation once had the upper hand in the translation circle. However, with the changes of the times, the choice of translation strategies should also keep pace with the times. As a translation oriented to the source language and culture, foreignizing translation, which plays a vital role in the development of national culture, deserves our attention.

===2. The Evolution of Foreignizing Translation===
Any translation thought, no matter how modern and novel, has a gradual process of formation. Before discussing foreignizing translation and national culture, it is necessary to know the connotations of foreignizing translation. The concept of foreignizing translation is the extension and expansion of literal translation in traditional translation theories. Compared with literal translation, foreignizing translation pays more attention to cultural meanings behind the text. Foreignizing translation was first proposed and developed in the West. After absorbing the essence of Western foreignizing translation theories, Chinese translators have also added their own understanding toward foreignizing translation.

====2.1. The Evolution of Foreignizing Translation in the West====
The "word-for-word" translation discussed by Cicero, Horace and St. Jerome in ancient Rome may be considered as one kind of foreignizing translation. And then the concept of "literal translation" appeared. It has also influenced the formation of foreignizing translation. (Tan Zaixi 2004, 32)

In the early Middle Ages, Manlius Boethius, the most famous translator, had a rich view of literal translation: “(1) Content and style are hostile to each other, either paying attention to style or preserving content. It is impossible to have both. (2) Translation is centered on objective things, and translators should give up subjective judgments.” (Tan Zaixi 2004, 43) During the Renaissance, the famous German poet and translator Sebastian Brant substituted the concept of literal translation into the poetry translation and proposed a verbatim translation strategy. (Tan Zaixi 2004, 73)

In modern times, the dispute between literal translation and free translation has evolved into a dispute between the Old School and the New School. Bachet de Meziriae puts forward three principles that translators must follow: “(1) Do not stuff the original text with private goods. (2) Do not add or delete the original text (3) Do not make changes that are detrimental to the original intent.” (Tan Zaixi 2004, 114-115)

Translation critic Daniel Huet believes that the best translation strategy for the translators is to follow the original author's meaning:" If possible, the translators should follow the words closely, and finally reproduce the original character as much as possible." (Tan Zaixi 2004, 116) And Charles Batteux believes that the primary translation rule is to preserve the original word order as much as possible. (Tan Zaixi 2004, 124)

From a diachronic point of view, the concept of literal translation has become deeper and more specific, and its connotation has become more and more abundant. However, the concept of literal translation in this period still remained in the meaning, content and formal style of the language. The connotations in culture, poetics, society, ethics and ideology have gradually extended and developed, on which Western foreignizing translation is based.

Friedrich Schleiermacher puts forward two different translation strategies in his famous speech ''On Different Translation Strategies'': The translator should either keep the original author as still as possible and make the reader close to the original author; or let the reader stay still as much as possible and make the original author approach the reader. He advocates that the first translation strategy is foreignizing translation , which allows readers to appreciate foreign customs and respect language and cultural differences. (Robinson & Douglas 2006, 226-228)

Walter Benjamin's thought of foreignization is reflected in his view of language. He believes that all languages convey themselves, so the language itself is a translation. Benjamin emphasizes the directness of language and intends to subvert the bourgeois view of instrumental language. The translation goal of pure language makes Benjamin tend to use the foreignizing translation strategy and retain the language form of the original text, that is, different ways of conveying meaning. In other words, Benjamin's foreignizing translation idea is not to translate the meaning of the original text, but to convey the language expression of the original text to the target language. (Benjamin 1999, 272)

Antoine Berman puts forward the concept of "translation ethics" in the book ''The Test of Difference'' in response to the traditional translation thought centering on "the transmission of meaning" that has dominated the Western translation world for a long time. “Translation ethics” advocated by Berman is to respect the original works and the language and cultural differences in the original works. In order to achieve his goal, he advocates implementing foreignizing translation through the translation strategy of translated text, which enriches language itself by introducing "others". (Berman 1984, 23)

Although the idea of foreignizing translation has existed for a long time, it was not until 1995 that the terminology of "foreignizing translation" was put on the agenda of translation studies in Lawrence Venuti's famous book ''The Invisibility of the Translator-A History of Translation''. Venuti’s concept of foreignizing translation puts traditional literal translation on the local cultural and political agenda, and links translation with culture, political ethics, and ideology.（Zhang Jinhua, 2009)

The rich connotations of foreignizing translation can be summarized as follows: foreignization in the selection of material, language, culture, readers and translation ethics. The core of Venuti's foreignizing translation is to practice differentiated ethical propositions to resist the mainstream values of the culture of the target language, thereby highlighting the language and cultural differences of foreign languages. In other words, Venuti's translation ethics emphasizes accepting“the other”as “the other”. It respects the language and cultural differences of the other, and also challenges the mainstream values of the target language.(Venuti 1995, 20)

====2.2. The Evolution of Foreignizing Translation in China====
In the history of Chinese translation, there are two different translation strategies of Buddhist scripture, text-oriented school(文派) and meaning-oriented school(质派). In modern times, the ideas of foreignization and domestication are embodied in the dispute between literal translation and free translation. The concept of domestication and foreignization were not widely used by Chinese translators until Venuti proposed the translation strategies of “domesticating translation” and “foreignizing translation”. (Chen Fukang 1992)

Text-oriented translators of Buddhist scripture pay attention to the text of the translation and do not strictly follow the original meaning, such as Zhi Qian, a Buddhist scripture translator in the Han Dynasty, whose translation focuses on the fluency of the translated text.(Chen Fukang 1992, 16) On the contrary, Dao An, a representative of the meaning-oriented translators, puts forward the "Five Losses of Originals" (五失本) and "Three Difficulties of Transaltion"(三不易), emphasizing faithfulness to the original meaning and content, which is the embryonic form of modern Chinese literal translation. (Chen Fukang 1992, 20)

In modern times, with the deepening of translation understanding and the influence of Western translation theories, there has been a debate between literal translation and free translation. Scholars headed by Liang Shiqiu and Zhao Jingshen advocate free translation, while scholars headed by Lu Xun and Qu Qiubai advocate literal translation. Among them, the consciousness and concept of foreignization translation have appeared in Lu Xun's view of literal translation. When talking about translation, Lu Xun pointed out that translation needs to be exotic, which is the so-called “foreignness” (洋气).(Lu Xun 2005, 365)

The term “foreignizing translation”was first introduced to China by Guo Jianzhong, which arosed fierce debate about foreignization and domestication in China. In fact, as early as 1987, Liu Yingkai put forward that “domestication is the wrong way of translation”. In response to the phenomenon of excessive domestication in translation practice, Liu Yingkai proposed the "transplantation strategy" to maximize the original "foreignness". (Liu Yingkai 1986, 59)

With the introduction of Western foreignizing translation theory, literary translation practitioner and theorist Sun Zhili clearly proposed that literature translation should follow the principle of foreignizing translation: foreignization as the mainstay, and domestication as the supplement. He pointed out that domestication is mainly manifested at the linguistic level, while at the cultural level, foreignization should be stressed. (Sun Zhili 2001, 35)

===3.Discussion===
Different translators have different definitions for foreignizing translation, but they generally believe that foreignizing translation is a translation strategy that can preserve the characteristics of the source language and help readers get closer to the author. Although the background and purpose of different theorists’perspectives on foreignizing translation are different, we should uphold the attitude of foreignizing translation as a translation strategy, and treat the role of foreignizing translation in the development of national culture objectively.(Zhang Jinhua, 2009)

====3.1. The Necessity of Foreignizing Translation====
The necessity of foreignizing translation comes from the diversity of national culture. If the world culture is homogenized, the concept of foreignizing translation will no longer exist. It can be said that foreignizing translation is proposed based on the development needs of national culture. Basically, there are two kinds of needs, one is the need of language development, the other is the need of cultural exchange. (Liu Miqing 2005, 43)

====3.1.1. The Need of Language Development====
As the carrier of culture, language has never been self-sufficient and isolated from external factors. On the contrary, it is an open system with strong tolerance and attractiveness. With the deepening of exchanges between countries and ethnic groups, various languages are now enriched in varying degrees. The foreignizing translation plays a role in this process.(Liu Miqing 2005, 22)

The change of language is firstly reflected at the lexical level. Some vocabulary do not exist in the target language originally, but come from the foreignizing translation works. A large number of words with foreign cultural customs were gradually accepted by people in this way. And it can be widely disseminated and used in the target culture. For example: The word "honeymoon" (蜜月) had no corresponding expression in Chinese, and its meaning were also not understood by Chinese at that time for the Chinese couple did not have the custom of being together during the first month of the wedding. But Lin Shu tried foreignizing translation boldly. The two parts of the compound word are translated and arranged together according to their literal meanings (honey "蜜", moon "月") to form the word "蜜月". This undoubtedly injected fresh blood into Chinese at that time and developed modern Chinese. (Fu Weifeng 2007, 372)

The change of language is firstly reflected on the lexical level. Some words do not originally exist in the target language, but come from the foreignizing translation works. A large number of words with foreign cultural customs are gradually accepted by people in this way. And it can be widely disseminated and used in the target culture. (Fu Weifeng 2007, 372)

For example: The word "honeymoon" has no corresponding expression in Chinese, and its meaning could not be understood by Chinese before, for at that time the Chinese couple did not have the custom of being together during the first month of the wedding. However, Lin Shu boldly uses foreignizing translation and translated it as "蜜月". The two parts of the compound word are translated and arranged together according to their literal meanings (honey "蜜", moon "月") to form the word "蜜月", which undoubtedly injected fresh blood into Chinese at that time and developed modern Chinese language. (Fu Weifeng 2007, 372)

There are also many other words, such as "咖啡 (coffee)", "丁克 (DINK)", and "可乐 (cola)", which have been understood and accepted by Chinese readers. Words such as "Jiaozi (饺子)", "tofu (豆腐)", and "Kungfu (功夫)" originated from Chinese have also entered the English thesaurus and have become part of the English family. The inclusiveness of language is evident. (Fu Weifeng 2007, 373)

Once accepted by the society, these foreign words are established by convention and become new members when they are added to the traditional language and culture. As a result, they will inevitably enrich the way of language expression, promote language proximity and communication, and enhance the vitality of language. In a sense, the process of language development is also a process of language foreignization. The foreignization of language is the general trend and cannot be blocked by manpower. The translator's use of foreignizing strategy actually follows the universal law of language development. (Fu Weifeng 2007, 373)

The necessity of foreignizing translation is not only limited to the lexical level, but also to the syntactic level. When Liang Qichao investigated the translation of Buddhist scriptures, he found a dozen of foreignizing translation of syntaxes. And these foreignizing syntaxes of these Buddhist translations took root in Chinese with the widespread spread of Buddhism and became the origin of the vernacular Chinese. (Wang Kefei 1997, 29)

The grammar of modern Chinese is also enriched by Western languages, for example,the frequency and scope of passive voice have expanded in Chinese. Passive form was first used in ancient Chinese, but it is rare and generally used to express unfortune or unpleasant experiences. Affected by the foreignizing translation of Western languages, the passive form in modern Chinese can also express pleasant feelings. It means that the syntax of the source language in foreignizing translation can be accepted as a part of the target language. (Zhang Jinlan 2003, 65)

It can be seen that the use of foreignizing translation can enrich and expand the vocabulary and syntax of the target language, which is beneficial to the maturity and perfection of the target language. Around the 19th century, when German romantic writers and translators were translating foreign works, they paid great attention to absorbing some words and special expressions from foreign literary works to enrich the German language. In their view, the development of German is not yet perfect, and it is necessary to enrich and expand the German language through translation. Under the guidance of this idea, they gave great importance to the language form of the original text. (Zhang Jinlan 2003, 65)

====3.1.2. The Need of Cultural Exchanges====
Each country and nation has its own unique culture, which has contributed to the development of world civilization. The prosperity and development of world culture depend more on the further development of these cultures in their own fields rather than on their extinction. The existence of translation problems actually defaults to the existence of cultural diversity. If there is only one language and one culture in the world, there will naturally be no translation problems. The characteristics of foreignizing translation actually tolerate the diversity of national culture to the great extent, which is also the need of the cultural exchanges.(Li Miqing 2005, 43)

Lu Xun advocated foreignizing translation, believing that it can import new content and expressions. He once said: "Why can't (translation) completely be sinicized so that readers can save some effort? How can it be called a translation with inexplicability? My answer is: such a translation must not only import new content, but also import the new expression." (Lu Xun 1894, 225) Through translation, we can have a deeper and more accurate understanding of the differences between cultures and the specific expressions of various ethnic languages.In the process of cultural input, foreignizing translation is essential if we want to understand the most authentic and essential culture of the source language.

Correct cultural cognition is a prerequisite for cultural exchange. For example, most Westerners believe in Christianity, and they believe that God is the only savior of the world. Westerners' ideology, value system, religious beliefs, ethics, and even behaviors are all derived from Christian culture. As the carrier of culture, language is also influenced by religious culture. As for proverbs, some translators may adopt the domesticating translation strategy. For example, some translators may translate "God helps those who help themselves" as "自助者天助", and translate "The mills of God grind slowly but surely" as "天网恢恢,疏而不漏". It is easier to understand the sentence meaning, but it is unfair for most Chinese readers to lose the chance of knowing the true religious culture of the West. (Zhang Caixia 2019, 246)

"Goethe pointed out that everything has a beginning, and readers will eventually become accustomed to it. In short, readers' approval should be viewed from the perspective of development, not confined to temporary choices, which is the only way to multiculturalism." (Liu Miqing 2005, 75) When the phrase "Praise is not pudding" is translated into "赞美不能当饭吃", it is certainly conducive to readers' understanding. However, the cultural connotation of "pudding" for Westerners is completely concealed. The translation of "赞美不能当布丁吃" highlights the importance of "pudding" in the translation.

Another example is the proverb "unkissed, unkind". If it is translated as "不作揖, 不友善" by using domesticating translation strategy, although such a translation fully conforms to the thinking and habits of the Chinese people, it also causes a lack of the source culture. Therefore, by using the foreignizing translation strategy, "不亲吻, 不友善" can make readers know the difference between Western and Chinese etiquette, and will reduce obstacles in cultural exchanges. (Zhang Caixia 2019, 246)

====3.2. Restrictions on Foreignizing Translation====
Foreignizing translation follows the trend of cultural globalization, but not all foreignizing translation works have a positive influence. This is mainly due to the low qualitiy of the transalted text and the wrong estimation of readers' expectations. Foreignizing translation is not mistranslation and it also requires the correctness of the translated text. At the same time, though foreignizing translation is not reader-oriented, it also needs to consider the readers' expectations in reality.

=====3.2.1. Accuracy of Translation=====
Lu Xun’s pursuit of literal translation was ridiculed by Liang Shiqiu and others at that time. Liang Shiqiu said that "reading some of Lu Xun’s translations is just like looking at a map,and you have to stretch your fingers to find clues in the syntax." He called the translation "hard translation". (Liang Shiqiu 1929) This view is actually biased. “Hard translation” of Lu Xun does not mean mistranslation. Lu Xun said: "Any translation must take both sides into consideration, one of which, of course, strives to be easy to understand, while the other preserves the beauty of the original." (Lu Xun 2005, 364-365) It can be seen that he insists on the translation strategy of faithfulness and smoothness under the premise of emphasizing faith.

This also brings us some enlightenment for using foreignizing translation strategies. As translation strategies, foreignizing translation and domesticating translation are not alternatives. We emphasize the importance of foreignizing translation, but we do not completely deny the meaning of domestication. In the case of mainly foreignizing translation, domesticating translation is also necessary in some cases.

In the translation of some brand names, domesticating translation has become the main translation strategy due to the type of audience and the occasion. For example, “Revlon” translates to “露华浓” and “Lamer” translates to”海蓝之谜”. The former translation “露华浓” is born from an ancient Chinese poem “云想衣裳花想容, 春风拂槛露华浓”. For”海蓝之谜”, “海” symbolizes the mystery and “蓝” create a beautiful visual impression. These translations meet the aesthetic expectations of Chinese women and are conducive to the sale of goods.

Mastering foreignizing translation can make the translation play its due role, otherwise it will make the translated text obscure and difficult to understand and worthless to read in some translations. For example, the English proverb “New brooms sweep clean” is difficult for readers of the target language to directly think of its social meaning. In fact, this proverb means that a person will often do a better job just after taking office. Using foreignizing translation there may influence the readability of the text. In this case, domesticating translation, “新官上任三把火”, is also a good choice. (Zhang Caixia 2019, 246)

=====3.2.2. Readers' Aesthetic Expectations=====
For foreignizing translation to be accepted, in addition to the correctness of the translated text itself, some social and cultural conditions need to be considered. Schleiermacher proposed two social and cultural conditions for the acceptance and recognition of foreignizing translation: "First, foreign works are highly recognized and popular with the public in the target country; Second, the target language has certain tolerance and adaptability (for foreign language)." (Rainer Schulte ＆ John Biguenet 1992, 48)

For readers in the target country, foreignizing translation of popular works form the source language country is more likely to be accepted. Take China as an example. The closure of the Qing Dynasty has made many foreigners have a stereotype of Chinese culture.Therefore, when Hawkes translated ''The Story of the Stone'', he mainly used domesticating translation.

With the deepening of globalization and the rise of China, Chinese culture begun to occupy an position in the world. Foreigners are becoming more and more enthusiastic about Chinese culture, and they are more willing to read and understand Chinese literary works. Under this background, Yang Xianyi, a Chinese translator’s foreignizing translation of ''A Dream of Red Mansions'' has also been accepted by more and more foreigners. From this perspective, when using foreignizing strategies, the influence of the source language country's culture in the target country should be considered.

When choosing a work of the source language, the translators should consider the readers’s cognitive and aesthetic expectations. "Different readers have different aesthetic tastes, and their emphasis on each function of translation is different" (Gu Zhengkun 1994, 66). The choice of translation strategy for the translated version also depends on different expectations of different readers.

However, unlike domesticating translation, foreignizing translation should not be too accommodating to readers. Instead, it should bring new things to readers and make innovations on the basis of fully considering the expectations of the readers of the target language. Jiang Chunfang pointed out: "The purpose of translation is to translate all foreign things, plots, and unique sentence structures that we do not have. This is innovative for our readers." (Jiang Chunfang 1989,3)

====3.3. The Influence of Foreignizing Translation on National Culture====
The influence of foreignizing translation of national culture is reflected in two aspects: For the source culture, foreignizing translation is beneficial to cultivate the self-confidence of national culture, and enhance the influence of national culture in the world; For the target culture, foreignizing translation helps to avoid national cultural centralism and promotes the development of the local national culture .

The influence of foreignizing translation of national culture is reflected in two aspects: For the source culture, foreignizing translation is beneficial to cultivate the self-confidence of national culture, and enhance the influence of national culture in the world; for the target culture, foreignizing translation helps to avoid national cultural centralism and promotes the development of the local national culture.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:33, 19 December 2020 (UTC)

=====3.3.1. The Influence on the Source Culture=====
For the source culture, foreignizing translation is a manifestation of cultural self-confidence and helps to promote national culture to the world. For example, in the 1830s, in order to realize the cultural rejuvenation of his own nation, the Czech translator John Bowring, on the one hand, used the strategy of foreignizing translation to translate European documents and introduce Western culture to his own people. But on the other hand, he brought the little-known Czech culture to the world of Western civilization through foreignizing translation. His efforts have contributed to the cultural development and the revival of Czech culture (Wang Dalai & Zhang Jinhua. 2002, 105).

For the source culture, foreignizing translation is a manifestation of cultural self-confidence and helps to promote the spread of national culture to the world. For example, in the 1830s, in order to realize the cultural rejuvenation of his own nation, the Czech translator John Bowring, on the one hand, used the strategy of foreignizing translation to translate European documents and introduce Western culture to his own people. However, on the other hand, he brought the little-known Czech culture to the world of Western civilization through foreignizing translation. His efforts have contributed to the cultural development and the revival of Czech culture (Wang Dalai & Zhang Jinhua. 2002, 105). --[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:57, 19 December 2020 (UTC)

When the East is learning from the West, there are also traces of the West being influenced by the East, especially Europe and the United States, but it is far inferior to the former. This is mainly due to the influence of "Western Centrism" or "Western Superiority". Today, the Chinese people know more about the West than the West people know about China, and many excellent Chinese works are unknown in the West.

When the East is learning from the West, there are also traces of the West being influenced by the East, especially Europe and the United States, but it is far inferior to the former. This is mainly due to the influence of "Western Centrism" or "Western Superiority". Today, the Chinese people know more about the West than the West people do about China, and many excellent Chinese works are unknown in the West.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:57, 19 December 2020 (UTC)

In fact, China, with its long history and glorious heritage, has always had an influence that cannot be ignored in the world. There are ''The Travels of Marco Polo'' written by the 13th-century Italian traveler Marco Polo, ''the History of Chinese Culture'' written by Matteo Ricci, a Catholic Jesuit in the 17th century ", the "China fever" that prevailed in the UK in the 17th and 18th centuries, and the "Sinology fever" that once swept France, they all confirm that Chinese culture has profoundly influenced the development of civilization in Europe and the entire world.

In fact, China, with its long history and glorious heritage, has always had an influence that cannot be ignored in the world. There are ''The Travels of Marco Polo'' written by the 13th-century Italian traveler Marco Polo, ''the History of Chinese Culture'' written by Matteo Ricci, a Catholic Jesuit in the 17th century, the "China fever" that prevailed in the UK in the 17th and 18th centuries, and the "Sinology fever" that once swept through France. They all confirm that Chinese culture has profoundly influenced the development of civilization in Europe and the entire world.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:57, 19 December 2020 (UTC)

Therefore, in order to make the broad and profound Chinese culture known by the world, when translating Chinese literary works into foreign languages, foreignizing translation should be adopted. For example, when Pound translated ancient Chinese poems, he followed the linguistic habit of the original language, "copying Chinese syntax" and "English is impossible to read" (Zhao Yiheng 1985, 256-257).

The cultural impact of these translations far exceeds the accuracy of its own translation. "These translated poems brought Chinese poems to the West. Before Pound, China had no literature commensurate with its name that was popular in English-speaking countries... Pound is the inventor of Chinese poetry, and his translation enables us to deeply understand the true spirit of Chinese poetry." (Xie Qian 2001, 74-79)

The cultural impact of these translations far exceeds the accuracy of their own translations. "These translated poems brought Chinese poems to the West. Before Pound, China had no literatury works that can match the names popular in English-speaking countries. Pound is the inventor of Chinese poetry, and his translation enables us to deeply understand its true spirit." (Xie Qian 2001, 74-79)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:57, 19 December 2020 (UTC)

The influence of foreignizing translation on the source culture needs to be viewed dialectically. For some "weaker cultures", excessive foreignizing translation will also make translation obscure and difficult to be accepted by the target culture, which loses the basic function of translation. For cultural output, foreignizing translation should be used while ensuring the basic function of translation.

The influence of foreignizing translation on the source culture needs to be viewed dialectically. For some "weaker cultures", excessive foreignizing translation will also make translation obscure and difficult to be accepted by the target culture, which loses the basic function of translation. For cultural output, foreignizing translation should be used while ensuring the basic function of translation.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 07:57, 19 December 2020 (UTC)

=====3.3.2. The Influence on the Target Culture=====
Foreignizing translation can promote national culture development of the target country, and avoid the stalemate caused by cultural centralism. Any kind of culture needs to absorb the essence of a heterogeneous culture to enrich and perfect its own culture. For example, the Chinese took advantage of the Western culture at the end of the 19th century and the beginning of the 20th century. In the New Culture Movement, the Chinese completed their own "literary revolution" and created their own new literary system.

Foreignizing translation can promote the development of national culture in the target country, and avoid the stalemate caused by cultural centralism. Any kind of culture needs to absorb the essence of a heterogeneous culture to enrich and perfect itself. For example, the Chinese took advantage of the Western culture at the end of the 19th century and the beginning of the 20th century. In the New Culture Movement, the Chinese completed their own "literary revolution" and created their own new literary system.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

This is also a process in which Chinese intellectuals actively learn from the West. When people talk about the prosperous times in Chinese history, they are often referred to the Han and Tang dynasties. In fact, in the aspect of literary works, the Han Dynasty is much more inclusive. The cultural policy of the Han Dynasty was to reject a hundred schools of thought but respect Confucianism only. However, it was different in the Tang Dynasty. The Tang Dynasty was arguably the most open society in Chinese history. As almost free from the restriction of the orthodox thought of the Han Dynasty, it formed a broad mind capable of accommodating cultural forms of different ideological and ideological backgrounds. "Therefore, the cultural and artistic life of the society of the Tang Dynasty, in terms of content and genre all present unprecedented, brilliant colors." (Du Daoming 2000, 9).

This is also a process in which Chinese intellectuals actively learn from the West. When people talk about the prosperous times in Chinese history, they are often referred to the Han and Tang dynasties. In fact, in terms of literature, the Han Dynasty is much more inclusive. The cultural policy of the Han Dynasty was to reject a hundred schools of thought but respect Confucianism only. However, it was different in the Tang Dynasty. The Tang Dynasty was arguably the most open society in Chinese history. Almost free from the restriction of the orthodox thought of the Han Dynasty, it formed a broad mind capable of accommodating cultural forms of different ideological backgrounds. "Therefore,in terms of content and genre, the cultural and artistic life of the society of the Tang Dynasty all present unprecedented and brilliant colors." (Du Daoming 2000, 9). --[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

In addition, there have been several large-scale cultural reference booms in European history. For example, when Greece learned from Egypt, Rome learned from Greece. When Arabia referred to the Roman Empire, medieval Europe imitated Arabia, and Europe imitated the Byzantine Empire in the Renaissance. Almost every craze prompted a culture to flourish and at the same time promoted the progress of European civilization.

In addition, there have been several large-scale cultural reference booms in European history. For example, when Greece learned from Egypt and Rome learned from Greece. When Arabia referred to the Roman Empire, medieval Europe imitated Arabia, and Europe imitated the Byzantine Empire in the Renaissance. Almost every craze prompted a culture to flourish and at the same time promoted the progress of European civilization. (Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 08:12, 19 December 2020 (UTC)

Both Chinese and foreign history tell us a truth: a culture can only achieve great development if it has an open spirit and can recognize and respect differences. "Just as Liang Qichao said:'The richer the culture of a nation, the stronger its growth ability, this theorem is also.'" (Wang Kefei 1997, 27). In short, the greater the openness of the culture, the more vigorous the development, the stronger the absorption, and the more prosperous the foreignizing of translation; on the contrary, a culture that is self-proclaimed will stubbornly restrain foreignization.

Both Chinese and foreign history prove that culture can only develop if people has an open-mind and can recognize and respect differences. "Just as Liang Qichao said:'The richer the culture of a nation is, the stronger its ability to grow, this theorem is also true.'" (Wang Kefei 1997, 27) In short, the greater the openness of the culture is, the more vigorous the development will be, the stronger the absorption will be, and the more prosperous the foreignizing of translation will be. On the contrary, a self-proclaimed culture will stubbornly restrain foreignization.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:13, 19 December 2020 (UTC)

But foreignizing translation will also have a negative impact on the target language country. When colonialism prevailed, the cultural output of imperialist countries mainly adopted foreignizing translation strategies, which invisibly formed cultural colonization of the "weaker culture". In Modern China, Chinese once had the idea of admiring and fawning on foreign culture, and lost confidence in the local culture. To make foreignizing translation a boost to the development of national culture, it is necessary to enhance cultural self-confidence and make progress on the basis of the local culture of the target country.

However, foreignizing translation will also have a negative impact on the target language countries. When colonialism prevailed, the cultural output of imperialist countries mainly adopted foreignizing translation strategy, which invisibly formed cultural colonization of the "weaker culture". In Modern China, Chinese once had the idea of admiring and fawning on foreign culture, but lost confidence in the local culture. To make foreignizing translation a boost to the development of national culture, it is necessary to enhance cultural self-confidence and make progress on the basis of the local culture of the target country.(Reference)--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:13, 19 December 2020 (UTC)

===4. Conclusion===
Foreignizing translation makes readers closer to the author, retains the linguistic characteristics of the source language, and conforms to the diversity of national culture. The development of national languages, from the perspective of vocabulary and sentence patterns, requires foreignizing translation to inject fresh blood in order to achieve self-enrichment and development of the language. In addition to direct communication, indirect communication facilitated by translation is also indispensable for the communication between various ethnic cultures. Foreignizing translation helps the local culture to correctly recognize foreign culture and reduces cultural obstacles in direct communication.

Foreignizing translation makes readers closer to the author, retains the linguistic characteristics of the source language, and conforms to the diversity of national culture. The development of national languages, from the perspective of vocabulary and sentence patterns, requires foreignizing translation to inject fresh blood in order to achieve self-enrichment and development of the language. In addition to direct communication, indirect communication facilitated by translation is also indispensable for the communication between various ethnic cultures. Foreignizing translation helps the local culture correctly recognize foreign culture and reduces cultural obstacles in direct communication.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

In order to play its role, although the foreignizing translation strategy is necessary, it must follow some restrictions when using it. There are two main points. First, the foreignizing translation must be carried out on the basis of ensuring the correctness of the translation. Second, foreignizing translation should cater to readers’ aesthetic expectations. And readers’ cultural background should be considered when selecting materials and translating. However, foreignization translation does not yield to readers, but innovates for readers on the basis of fully considering the expectations of target language readers.

In the course of practice, foreignizing translation has a different influence on the source culture and the target culture. For the source culture, foreignizing translation helps to make the local culture known in foreign countries, which is a manifestation of cultural confidence. But for weaker cultures, foreignizing translation may also hinder the spread of culture. For the target culture, foreignizing translation helps the local culture absorb the essence of foreign culture and promote the innovation and development of the local culture. However, in the process of absorbing foreign cultures, foreignizing translation may also cause excessive worship of foreign cultures, leading to a lack of self-confidence in local cultures.

In the course of practice, foreignizing translation has different influences on the source culture and the target culture. For the source culture, foreignizing translation helps to make the local culture known in foreign countries, which is a manifestation of cultural confidence. However, for weaker cultures, foreignizing translation may also hinder the spread of culture. For the target culture, foreignizing translation helps the local culture absorb the essence of foreign culture and promote the innovation and development of the local culture. However, in the process of absorbing foreign cultures, foreignizing translation may also cause excessive worship of foreign cultures, resulting in a lack of self-confidence in local culture.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

In Conclusion, compared with domesticating translation, foreignizing translation embraces the diversity of national culture to a greater extent. At the same time, it needs to follow certain restrictions when applying it. The influence of foreignizing translation on national culture should be viewed dialectically.

In conclusion, compared with domesticating translation, foreignizing translation embraces the diversity of national culture to a greater extent. At the same time, some restrictions need to be followed in the application of foreignizing translation. The influence of foreignizing translation on national culture should be viewed dialectically.--[[User:Gong Yumian|Gong Yumian]] ([[User talk:Gong Yumian|talk]]) 10:28, 19 December 2020 (UTC)

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== Analysis of Said’s Post-Cononial Criticism and Orientalism 姜好 Jiang Hao Student No.202020080606==

===Abstract===

This paper is on the analysis of Edward Said’s post-colonial criticism and orientalism. In 1978, Edward Said's Orientalism was published, initiating the study of "post-colonialism" and making it another wave of criticism following structuralism.The post-colonial theory was formed in the 1980s and matured in the mid-1990s, affecting all fields of humanities and social sciences in the West. Its rich theoretical content and strong critical consciousness have made it a symbol of academic change and a relatively new critical method in Europe and America. In his classic work of post-colonial criticism, "Orientalism", American literary and cultural critic Edward Said challenged the traditional Western orientalism, revealing the power discourse implicit in orientalism and the mechanisms by which it operates. Said's post-colonial critique of Orientalism reveals to us the emergence, formation and authority of political and ideological factors, cultural forces and their resulting "inherent modes of domination" in Orientalism, and the generative and inherited nature of these factors, making people rethink and interpret comprehensively the authoritative forms of knowledge and social identity created by colonialism and Western domination.

===Key Words===
Post-colonial;Orientalism;Criticism

===题目===

赛义德后殖民批评与东方主义探析

===摘要===

本文主要是关于赛义德后殖民批评与东方主义的探析。1978年爱德华萨义德的《东方主义》问世，开创了“后殖民”研究，使之成为继后结构主义又一波批评浪潮。后殖民理论形成于20世纪80年代，90年代中后期趋于成熟，影响波及西方人文社会科学研究各领域。其理论蕴合丰富，批判意识强烈，这使得它成为欧美学术变革标志和比较时新的批评方法。美国文学家与文化批评家爱德华·赛义德在其后殖民批评经典著作《东方学》中，对西方传统的“东方学”发起挑战，揭示隐含在东方学中的权力话语及其运作机制。赛义德后殖民批评视野下的东方学批判，为我们揭示了存在于“东方学”中的政治和意识形态因素的产生、形成和权威、文化力量及其由此形成的“固有支配模式”的生成性、传承性,使人们重新全面地思考和阐释由殖民主义和西方统治所创造并且权威化的知识形式与社会认同。

===关键词===
后殖民；东方主义；批评

====Introduction====
Edward Said, a Palestinian-American scholar. In 1978, he published his representative work of post-colonial criticism, Orientalism, in which “Orientalism” is not a study of the East itself, but refers to a kind of Orientalism existing in the minds of Westerners as an idea. By criticizing the Orientalists and deconstructing the cultural hegemony, it strives to transcend the basic stance of confrontation between the East and the West and emphasizes cultural pluralism, so as to form a new relationship of dialogue, mutual infiltration and symbiosis between the East and the West.

====Said's Post-colonial Criticism====
As a theoretical critical discourse and academic trend, post-colonial criticism is based on the interdisciplinary study of history, literature, anthropology, philosophy, and other disciplines, dealing extensively with cultural imperialism, colonial discourse, and the West's cultural representation of the East, reflecting on the historical fact of European colonialism and its serious consequences. It focuses on issues of colonial discourse, Orientalism, cultural imperialism, national culture, cultural power identity, and the relationship between race, class, and gender. The core idea of Said's postcolonial criticism is to analyze the mechanisms of power discourse implicit in Orientalism, reveal the essence of Orientalism and cultural hegemony, explore strategies to dismantle cultural hegemony, and critique the colonial discourse and cultural colonization in Orientalism, cultural imperialism, cultural hegemony, the postcolonial era, and the colonial discourse in Western cultural thought since colonialism.

The main contents of the criticism focus on the following aspects: criticism of Orientalism and cultural imperialism, representation of the repressed historical memory in the colonies, study of cultural identity, discourse analysis of the colonized, discussion of the unique identity and circumstances of women in the Third World, and the attitude and reference structure of literary criticism. The most important feature of Said's postcolonial criticism is that he regards European literature and culture as a kind of ideological production and the collusion of colonial power. Said's cultural view, critical consciousness and textual theory, as well as his practice of postcolonial literary and cultural criticism, have formed his unique postcolonial critical methodology system.

====Orientalism====
In Orientalism, a classic work of post-colonial criticism, Said based his academic views, critical consciousness and theoretical interpretation on a wide range of text interpretation. He not only interprets Orientalism as a kind of academic research, but also as a way of thinking and a way of power discourse, revealing the power discourse and its operation mechanism implied in traditional Orientalism. Said takes colonial discourse as the object of study, that is, from the perspective of how the West sees the East, to criticize the Orientalist aesthetics embodied in Western literary works, including the prejudice that the West is superior, civilized and progressive, while the East is ignorant, barbaric and backward.

According to Said, Orientalism exists in three discursive fields: academia, ontological understanding of the binary opposition between East and West, and the process of colonization. Said used Lacan's psychoanalytic method to study western culture, pointing out that Orientalism is the embodiment of the psychological experience of self and other in western culture —the composition of any person's self image is based on the coexistence of recognition and other. Because of this religious bias, much Orientalist scholarship, when one strips away the apparatus of footnotes and sources, is simply speculation, assertion, and baseless judgement with little concrete evidence.

Despite these misgivings, Said's thesis has been broadly adopted and refined by anthropologists such as Christopher Miller, Robert Inden and Johannes Fabian, while others such as Nicholas Thomas have used their critiques of Orientalist discourse as a launching pad to develop new areas, theories and methods of anthropological investigation. Since the 1990s, this latter pattern of engagement with Orientalism through critique, refinement, historical contextualisation and reinterpretation has become the norm for scholarship in the humanities.（Teo, Hsu-Ming. Australian Humanities Review; Bundoora Iss. 54, (May 2013): N_A.）

Said examines the concept and representation of the East in the West since the mid-eighteenth century, gives a basic description of the history of the development and evolution of Orientalism as a disciplinary system, and uses the term Orientalism to generalize the post-colonial relationship between the Western world and the Eastern world. It also reveals the power discourse and its operation mechanism implied in the traditional Orientalism. According to Said, Orientalism refers to three interrelated meanings: first, it refers to the discipline of academic research, a system of knowledge, that is, Orientalism. Most acceptable is what it means to be a discipline of academic study, and indeed the term is still used in many academic institutions.

What is most readily accepted is what it means to be a discipline of academic study, and indeed the term is still used in many academic institutions. Anyone who teaches, writes about, or studies the Orient—whether an anthropologist, a sociologist, a historian, or a linguist — is an Orientalist, whether he or she faces specific or general problems. Orientalists are paranoid that the difference between Orientalists and Orientals is that the former writes the latter, while the latter is written by the former.. For the latter, the assumed role is passive acceptance; For the former, it is the power of observation, research and so on. In short, it is an author and an object to be written. Therefore, in the Oriental Studies of Orientalists, the East is expressed as a kind of image symbol which is rigid, stagnant and unchangeable, and needs others to examine it, and even needs others to provide knowledge about themselves.

The Orientalist insists that the world of the Orient can be understood and characterized by the West not because of its own efforts, but because of a set of effective Western operational mechanisms. It is through these mechanisms that the East is recognized by the West. In the eyes of orientalists, the East is unable to express itself, is an absent and silent "other", controlled and expressed only by "certain dominant frameworks" of the West, and the image of the East remains unchanged, that is, it has never been able to define itself. In fact, "Orientalism is an artificially created system of theory and practice". In Said's view, the Orient, as presented in various Western writings, is not an authentic reproduction of the Orient as a historical existence, but rather a cultural conception and discursive practice of Westerners. Therefore, the "East" is not the east, but the east has been "Orientalized".

Secondly, it refers to a way of thinking, namely "Orientalism. It is an essentialist, dualistic, narrow way of thinking similar to the "if you are not of our race, you are different" approach, based on the ontological and epistemological distinction between East and West. "A large number of writers, including poets, novelists, philosophers, political theorists, economists, and imperial administrators, accepted this East or West distinction and used it as a means of constructing the East, its people, customs, "mind", and destiny, among other things. A starting point for theory, poetry, fiction, social analysis, and political discourse." This way of thinking is based on an ontological and epistemological difference between "the Orient" and what has mostly been called "the Occident.

Many poets, novelists, philosophers, and political theorists have used this difference between the Orient and the Occident as a starting point for constructing their own writings and theories about the East and Orientals and Oriental consciousness. In their writings, "the Orient is described as something to be judged (as in a courtroom), something to be studied and portrayed (as in a syllabus), something to be disciplined (as in a school or prison), something to be iconoclastic (as in a zoology textbook)". This East is the product projected from the West as the center under the opposite thinking mode between the East and the West. Not only has Oriental been essentialized and stereotyped, but also Oriental has been dehumanized as an abstract concept without personality. It is this essentialist way of thinking that limits the horizons of Orientalists and reinforces their arrogance and prejudice: the East is not only a geographical concept, but also a concept of nature. All periods of the cultural, political, and social history of the East are considered merely passive responses to the West, which is an witness and judge of all the actions of the Orient.

Again orientalism refers to a mode of discourse of power that is shaped by the exchange of power with political, cultural, moral, and intellectual power. Said states, "We can describe orientalism as a mechanism for dealing with the Orient by making statements about it, authoritatively adjudicating ideas about it, describing it, teaching it, colonizing it, ruling over it: in short, see it as a way for the West to control, reconstitute, and monopolize it." Because the period of great progress in the structure and content of "Oriental Studies" coincided with a period of dramatic expansion of European colonialism.

It coincided with Western imperialism and the slightest element of the Orient. Orientalists see themselves as completing the union between East and West, but mainly by further confirming the technological, political, and cultural superiority of the West. Because of the imperialist colonial expansion, Orientalists deliberately portrayed the East as silent, obscene, weak, authoritarian, backward, irrational and abnormal. This "knowledge" of the Orient not only created a false sense of cultural superiority in the West, but also legitimized the "power" of the colonialists. Orientalism is a political doctrine imposed on the East and is an integral part of imperialism and colonialism. By focusing so much attention on imperialist agents and policymakers rather than professional researchers, Said seeks to emphasize the significant shift from an academic to an instrumental attitude toward Orientalism, knowledge about the East, and communication with the East.

The orientalist has now become a spokesman for the Western culture to which he belongs, and he compresses into his work an apparent duality, of which his work (in whatever concrete form) is the symbolic expression: Western consciousness, knowledge, science control the most distant eastern territories and "orientalism itself is the expression of certain political forces and activities". For Said, a continuous arc of knowledge and power connects the European or Western statesman with the Western orientalist; this arc constitutes the outer edge of the Eastern stage. Orientalism does not describe or study the real Orient, but rather the fictional and manufactured Orient that Western cultural hegemony has created for its own benefit. It is a kind of distribution of regional political consciousness to the texts of aesthetics, economics, sociology, history and philosophy; It is not only a basic geographical division, but also a careful design of the whole interest system, which is created and maintained through academic discovery, linguistic reconstruction, psychological analysis, natural description or social description.

In essence, Orientalism is a kind of cognitive system of the Western world to know the East, a discourse form of the West about the East closely linked with Western colonialism and imperialism, and a way in which the West in a strong position dominates, reconstructs and oppresses the East in a weak position for a long time. The East is not only adjacent to Europe; it is also the most powerful, richest, and oldest colony in Europe, the source of European civilization and language, a competitor of European cultures, and one of the most profound and recurrent images of the Other in Europe. In addition, the Orient helps Europe (or the West) to define itself in terms of images, ideas, humanity, and experience in contrast to the Orient. However, these images of the Orient are not all imaginary. The Orient is an intrinsic part of the material civilization and culture of Europe.

Orientalism, as a way of discourse that expresses this component on a cultural and even ideological level, is deeply grounded in academic mechanisms, vocabulary, imagery, orthodox beliefs, and even colonial institutions and styles. Said gives various meanings to the term "Orientalism", which is a political doctrine that is imposed on the East. Orientalism expresses a relationship of power, dominance, and hegemony of the Western world over the Eastern world. Said emphasizes that the "East" depicted in various Western writings and presented by Orientalists is not a true reproduction of the East as a historical being, but rather a cultural conception and discursive practice of Westerners under the opposing modes of thinking of East and West, and a product of the West-centered projection. Said analyzed, "

At the turn of the 17th and 18th centuries, the Orient had already definitively demonstrated the long history of its languages-earlier than the genealogy of the languages of the Hebrew Bible. This discovery was first made by a group of Europeans, then passed on to other scholars, and has been preserved in the new discipline of Indo-European linguistics. With the birth of this discipline, as Foucault shows in The Order of Things, a whole relevant network of scientific research was established. Beckford, Byron, Goethe, and Hugo reconstructed the Orient in the same way in their works, giving expression to its color, light, and people through the imagery, rhythms, and themes of their works.

The true Orient at best inspires the writer's imagination, but rarely controls it. Said noted that Orientalism is itself a desire or an intention——to control, manipulate, even annex, so that it has more to do with"our"world than with the "Orient". Based on the standpoint of post-colonial critical theory, Said criticized the so-called Orientalism or Oriental Studies which came into being in the 18th century, including not only the academic tendency of the West to the East, but also the deep-rooted prejudice of the West to the East in the objective world, political and social life and literary works. To challenge the traditional Orientalism of the West.

====The Value and Limitation of Orientalism====

In Orientalism, Said examines the historical evolution of the construction and expression of oriental concepts in the West, from the early Orientalism shackled in the framework of the Christian Bible to the modern Orientalism with the evolution of religious secularization and colonial expansion, and to the current Orientalism with the development of mass media, all of which contain a kind of power. Such power divides East and West, and labels the East as the "other" with essentialist characteristics. Orientalism is a kind of domination, a helper for the West to reconstruct the East and invade the East, and Orientalism lurks the prejudice and hostility of Westerners towards Eastern culture.

In fact, the term "Orientalism" existed before Said, but it was Said who made the concept truly global and provided a unique perspective and theoretical basis for related research. Through this perspective, people began to question and reflect on the meaning of Orientalism as a discipline, and to gain a deeper understanding of the cultural conflicts between developed capitalist countries and Third World countries. Said criticizes the thinking of binary opposition, criticizes the thought of Eurocentrism that the mind of non-US is different, holds that cultural differences should be respected, different cultures should respect and learn from each other, and advocates multiculturalism to eliminate the center, which is of great practical significance. Globalization has narrowed the distance between different countries, in this process, how to treat different cultures, how to protect their own culture, has become a problem that most countries must face and urgent thinking, in this regard, Said advocated the idea of multicultural exchange is worth learning.

After Orientalism, Said himself and postcolonial theorists have explored and developed the issues of cultural colonization and discursive power in the context of globalization, which has greatly enriched and developed postcolonialism. More commendable is that, in Orientalism, Said not only exposes the Western colonization of the East, but also profoundly exposes the participation of modern Orientals in the process of Orientalization. He pointed out that the recent contemporary culture is dominated by the European and American models, and the universities in the Arab world are operating on the basis of former colonies, and the Arab world is at a cultural, intellectual, and technological disadvantage.

Arab scholars do not dare to despise any American academic publications, and Arab students are proud to study in the United States, and they aspire to learn precisely what is taught under American orientalist dogma. Said finds this situation worrisome. The Eastern consumption model is similarly bound to the American market system, where the United States selectively consumes Arab oil and cheap labor, while Arabs unthinkingly and eagerly consume all American goods, whether material or ideological. After World War II, Western capitalist countries, represented by the United States, have been expanding their culture through aid programs, educational and cultural exchanges, and mass cultural industries, and the American cultural values of freedom and democracy have been spreading around the world, while the national cultures of some developing countries and regions are in danger.

In 1977, the Western cultural communication scholar Baoibari proposed "media imperialism", which refers to the fact that the media in some less developed countries are subject to other countries' media in all aspects and do not have the same influence as them.

While we see Said's success in exposing and critiquing the hegemonic and colonial nature of Orientalism, we are forced to reflect on the question: How did Orientalism achieve such a strong position in the West and globally? Said's theory is based on an abstract cultural view, which is clearly biased and unconvincing. His theory is based on an abstract cultural view, with obvious biases and limitations. It is true that the prosperity of Orientalism is closely related to the economic, political and military strength of the West, but it is more closely related to the progress of Western science and technology.

It is precisely because of the progress of Western science and technology that the economic, political and military development of Western countries has been promoted in an all-round way. Although Orientalism is constructed according to Western cultural thinking, we should clearly understand two problems: First, Westerners did not construct Orientalism according to Western traditional cultural thinking once and for all, and in the process they also constantly transcended and criticized their own traditional culture.

If criticism means a kind of degradation and destruction of the object of criticism, then, according to this way of thinking, Westerners have also degraded and destroyed their own traditional culture (even including the degradation and denigration of their traditional society) many times in different periods. Because, it is in the process of constantly criticizing itself that Western culture progresses and develops. Second, Western culture, especially modern Western science, has unparalleled superiority over other cultures. Although we can not deny the spiritual value of Eastern culture, but from the perspective of historical development, we have to admit that Western culture is more conducive to the development of modern science and the construction of civilized society.

Although modern Western scientific thinking has revealed certain limitations, it still has a strong scientific nature, both from the historical and practical point of view. In order to develop, the backward countries must take the initiative to learn Western culture and combine it with their own reality. If we insist on holding on to our cultural self, we will only end up being colonized.

Western civilization and Western hegemony are somewhat related, but there is also a clear difference. Without Western civilization, it would be difficult for the West to establish lasting world hegemony; but Western hegemony, which gradually departs from the path of human civilization, will sooner or later be negated by Western civilization. The emergence of Marxism is a clear example of this. Faced with Western hegemony, the weak East cannot simply stay or be satisfied with the revelation of hegemony, but must see through the hidden essence of this hegemony, and through the stripping of hegemony and civilization and the learning and use of civilization to strengthen itself, in order to fundamentally get rid of Western hegemony and build a strong country.

In the study of Western civilization, it is not enough to master technology and civilization, but also to master and build social civilization. In social civilization, institutional civilization is crucial. Only the establishment of advanced institutions is a lasting guarantee for the development of the state and society. In this regard, Marx's theory of social development is of immense importance. Although Orientalism also deals with Marx's theory of social development and gives him a possible positive assessment, unfortunately Said has always recognized and evaluated Marx's theory of social development in the framework of his Orientalism.

Said is well aware that in order to resist Orientalism, Orientals themselves must build their own discourse system and seize the right to speak. He is also well aware that Orientals cannot construct their own discourse system with the traditional cultural self, and that the cultural self needs to be pluralistic and mixed. But in the face of the multiple separations of the self in contemporary social development (i.e., the fragmentation of the subject emphasized by postmodernists), how can people build a unified and effective cultural self? What should be the value coordinates for the construction of the cultural self? In this regard, the comments of British scholar George Laren are instructive.

He says: "All of these important changes occurred in the late twentieth century, and their rapid pace and global impact are thought to have had a marked effect on the dissolution of individual identity. While I acknowledge the importance of all these changes, I question whether they should be held fully responsible for a subject whose center has been completely dissolved. I acknowledge that the faster the pace of change in relationships, the more difficult it is for the subject to understand what is happening, to see the connections between the past and the present, and therefore to form a unified view of himself and determine how to act.

Yet there is still a great distance to jump from this point to the complete fragmentation of the subject. The so-called dissolution of the center of the subject corresponds to the triumph of the presumed objecthood, to the triumph of the presumed power of the unconscious structure, which completely destroys the individual's sense of wholeness", "Third World countries should also recognize these problems of identity from a different perspective, because in a world increasingly divided into three power blocs, they are excluded, for whom the road ahead is not only fraught with hardship and uncertainty, but also with the temptations of neo-historicism and essentialism." Effective resistance to Orientalism requires not only cultural awareness and effort, but also precise social discernment and strong national power. The latter is what Said's theory lacks.(杨生平.后殖民主义话语下中国问题研究评析[J]中国特艳社会主义研究, 2013, (2))

====The Influence of Postcolonial Theory on Translation====
Out of Tradition, Toward Diversity. Although the postcolonial theory proposed by Said was directed at literature and literary texts, its theoretical formulation did contribute to the later development of translation. The theory of colonial criticism can be mapped to translation as well, dealing a fatal blow to traditional translation and shedding new light on translation studies.

First, "Orientalism" and "cultural empire" point out the essence of the dichotomy between Chinese and Western, and the dichotomy between subject and object. In the traditional translation theory, the original work and the translation are dichotomous, the original work is supreme, and the translation must depend on the original work and strive for fidelity. This concept of "original work and copy" has been implicitly transformed into people's unconsciousness, that is, the colonizer and its language and culture are the "original work" in the dominant position, while the colonized and its language and culture are the "copy" in the subordinate position.

The colonized and their language and culture are 'copies' and subordinate. The "original" image of the colonizer is personified as Eurocentrism and Orientalism, while the "copy" image of the colonized is personified as marginality and otherness. Said's post-colonial theory paves the way for people to move beyond the traditional faithful reciprocity and dissolve the dichotomy.

Secondly, the inequality of rights hidden under the impurity of language and text, and the non-self-sufficiency of the text point to the great role of factors outside the text and the non-essential nature of the text, which require people to go beyond the traditional language level of translation to include the external factors of translation, such as social, economic, political, and consciousness, into the study of translation. Translation is no longer a neutral act, far away from political and ideological struggles and conflicts of interest.

Instead, it becomes a place of such conflict, where the target language has to meet the target language face-to-face, fighting it out over the irreducible differences between them, where authority is invoked and challenged, ambiguity is dispelled or ambiguity is created, until new words or meanings appear in the target language. (Liu He, 36) Translation is actually the result of two cultures colliding, clashing and negotiating with each other, behind which lies the inequality of rights and the confrontation between mainstream and non-mainstream consciousness. Undoubtedly, this is another breakthrough to the traditional theory of fidelity.

Thirdly, Said's emphasis on textual reading and textual criticism, highlighting the importance of the critic, also sheds light on the subjectivity of the translator in translation. In the traditional view of faithfulness and equivalence, the translator is always invisible, the success of the translation is due to the original author, and the failure of the translation is the translator's dereliction of duty, because faithfulness and equivalence is the translator's bounden duty, and the correspondence between the original and the translation seems to be a matter of course, as if the translator had never existed. The introduction of postcolonial theory has given the translator a legitimate status as well, and the subjectivity of the translator is no longer obscured.

====Conclusion====
Postcolonial theory subverts the traditional theory of faithful equivalence in translation, breaks the rigid binary opposition pattern formed for a long time, and requires translation not only to focus on linguistic equivalence, but also to examine the roles played by society, economy, politic s and consciousness in translation, to examine the subjectivity of translators, and to pay attention to ideology and power in translation. So as to move towards pluralism. Translation is no longer transparent and no longer pure and innocent, I believe that taking this into account, translation studies will have a new perspective. In fact, postcolonial translation theory, feminist translation studies, and deconstructive translation studies have seen this point will be flourishing.

===References===
[1]王宁,薛晓源.全球化与后殖民批评[M].中央编译出版社, 1998.

[2]陈厚诚，王宁.西防当代文学批评在中国[M].百花文艺出版社,2000.

[3](英)齐亚乌丁.萨达尔.东方主义[M]马雪峰等,译.吉林人民出版社,2005.[4](美)爱德华.W.萨义德东方学[M].王字根,译.三联书店,1999.

[4]王岳川.后殖民主义与新历史主义文论[M].山东教育出版社, 1999.[6](美)爱德华.W.萨义德知识分子论[M].单德兴,译.三联书店,2002. [7]张京媛.后殖民理论与文化批评[M].北京大学出版社, 1999.

[5]许晓琴.文化领域的一种批评实践与策略书泻[J].求索,2008(6).

[6] (英)乔治拉伦.意识形态与文化身份:现代性和第三世界的在场[M].上海:上海教育出版社, 2005.209、225.

[7]Bassnett, Susan and Lefever, Andre. ed. Translation, Historyand Culture.New York:Cassell, 1995. [2]Munday, Jeremy.Introducing Translation Studies.London andNew York:Routledge, 2001.

[8]费小平:《翻译的政治》。北京:中国社科出版社, 2005。

[9]何绍斌，“后殖民语境与翻译研究”，《天津外国语学院报》 , 4 (2006) :11-15。

[10]刘禾:《语际书写-现代思想史写作批判纲要》，上海:上海三联书店, 1999。

[11]孙会军:《普遍与差异-后殖民批评视阈下的翻译研究》。上海: 上海译文出版社, 2005。

[12]张晶,靳瑞萍，《后殖民主义引发的翻译研究再思》，《佳木斯大学社会科学学报》:2 (2007) 258-259年。 [8]张京瑗:后殖民理论与文化批评。北京:北京大学出版社, 1999。

[13]朱立元:《当代西方文艺理论》。. 上海:华东师范大学出版社, 2002。

[14]祝朝伟,“后殖民主义理论对翻译研究的启示”，《四川外语学院学报》, 2 (2005) :89-93。

== A Comparative Study of Chinese Versions of ''Uncle Tom’s Cabin'': From the Perspective of Hermeneutics 管钦清 Guan Qinqing MTI 英语笔译==

<center>管钦清，202070080586.</center>

===Abstract===

Hermeneutics is a discipline that studies understanding and interpretation, and its development is inseparable from translation. Both literary translation and non-literary translation are inseparable from the understanding and interpretation of the original text. The nature of translation determines that the relationship between hermeneutic theory and translation studies is extremely close. This article is guided by Gadamer's hermeneutics. Based on the core concepts of historical understanding, prejudice, and fusion of horizons, this article will discuss how these related factors, such as historical ideology, translator's attitude, language fusion, cultural filtering, and translator's subjectivity, work and embody in the Chinese versions of Uncle Tom's cabin. This article first explains Gadamer's hermeneutics.

Then the author and translator of ''Uncle Tom’s Cabin'' are introduced. Under the guidance of the above theory, the different translation strategies adopted by different Chinese versions and their reasons are analyzed from different perspectives. Through the above analysis, I draw some inspiration from it: the existence of multiple translation versions and the retranslation of literary works are reasonable. Translation works from different historical contexts can reflect the spirit of a particular era. And hermeneutics can provide reasonable explanations for some translation phenomena that are influenced and determined by the context of social culture and history, and it is very suitable for studying translation works that appeared in different periods.

===Key words===

Hermeneutics; ''Uncle Tom’s Cabin''; historicity of understanding; fusion of horizons; effective history

===题目===

解释学视角下 ''Uncle Tom’s Cabin'' 译本的对比研究

===摘要===

解释学是一门研究理解和解释的学科，其发展与翻译密不可分。无论是文学翻译还是非文学翻译，都离不开原文的理解和解释，翻译的这种性质决定了解释学理论与翻译研究之间的关系是极其密切的。本文主要是从伽达默尔的解释学角度出发，根据理解的历史性、偏见和视域融合这几个核心概念，论述历史意识形态、译者态度、语言融合、文化过滤以及译者主体性等相关因素在斯托夫人的''Uncle Tom’s Cabin''中译本中的体现及作用。本文首先对伽达默尔的解释学进行了阐述。

笔者随后介绍了''Uncle Tom’s Cabin''的原文作者以及译者，并在以上理论基础的指导下，从不同的角度对译本所采取的不同的翻译策略及其原因进行了分析。笔者从中得出启示：多个译本同时存在以及文学名著重译现象的存在是合理的。产生于不同历史环境的译作，能够反映特定的时代精神。而解释学能为一些由社会文化历史语境影响和决定的翻译现象提供合理的解释，并且十分适用于研究不同时期出现的译作。

===关键词===

解释学；''Uncle Tom’s Cabin''；理解的历史性；视域融合；效果历史

===Introduction===

''Uncle Tom’s Cabin'' is a novel against slavery published by American writer Harriet Beecher Stowe in 1852. The novel's views on African-Americans and American slavery have had far-reaching influences, and to some extent intensified local conflicts that led to the American Civil War. The novel was the best-selling novel of the 19th century (and the second best-selling book, second only to the best-selling book, the Bible), and was considered a major reason for the rise of abolitionism in the 1850s.(Zhu Jianping 2006, 71)

In the first year of its publication, it sold 300,000 copies in the United States. The impact of ''Uncle Tom’s Cabin'' on American society was so great that during the early days of the Civil War, when Lincoln met Mrs. Stowe, he said, "You are the little woman who caused a great war."（Zhang Qiqun 2002, 77）

The influence of ''Uncle Tom’s Cabin'' on the Chinese translation industry is self-evident. As the first American novel was translated into Chinese, this novel first appeared in China in the form of classical Chinese in 1901. Its name was 《黑奴吁天录》 and translated by translators Lin Shu and Wei Yi. After the publication of《黑奴吁天录》, it caused a strong response from readers and caused a certain impact on the consciousness of Chinese readers.(Zhu Jianping 2006, 72)

The second version of Uncle Tom’s Cabin in China was translated by Mr. Huang Jizhong, entitled 《汤姆大伯的小屋》 and published in 1982. A major feature of Huang Jizhong's ''Uncle Tom's Cabin'' was its fidelity to the original text. The translation was very popular once it was launched. 59,000 copies were printed in the first edition, and another 30,000 copies were soon printed, all sold out. (Zhu Jianping 2006, 72)

These two translation works had different production time and different translation methods, but they both enduring have many readers. Why can a foreign novel be retranslated many times in China, and all kinds of completely different translation works can enjoy their respective reputations, and have been sought after by readers of different times? Why these two very different translation methods so successful? The above issues aroused my attention.(Zhu Jianping 2006, 70)

Hermeneutics is a philosophical theory that explains and understands text. For the first time in the 20th century, translation theorist George Steiner put translation into hermeneutics and pointed out that language is constantly changing. With the continuous development of hermeneutics, the German philosopher Gadamer established a systematic philosophical hermeneutics and put forward the three principles of "history of understanding", "fusion of horizons", and "history of effects" in his works.(Zhu Jianping 2006, 73)

These three principles can be used to explain many translation phenomena and translation theories in the history of Chinese and foreign translation, and have high reference value. In view of this, the author decided to use Gadamer's hermeneutics as a theoretical guide. Focusing on the analysis of the two versions of ''Uncle Tom's Cabin'', I will research and discuss the issues raised above, and draw inspiration from them to provide a way for literary translation.(Hong Handing 2010, 59)

===1.Literature Review===

This chapter will give a brief introduction to hermeneutics from three aspects: the development of hermeneutics, Gadamer's Philosophical Hermeneutics, and Hermeneutics'
Guide to Translation Studies.（Zheng Liping & Yi Xinqi 2015, 101）

====1.1. Development of Hermeneutics====

Hermeneutics has a profound historical origin and is an ancient and well-established science. Traditional hermeneutics is not a specific philosophical school, but a
philosophical theory of meaning, understanding, and interpretation. Its history can be traced back to ancient Greece. The term Hemeneutics is the name of Hemes, a
messenger of the Greek gods. He accepted the will of Zeus and explained it to human beings, and also passed on the human claims to Zeus and the gods. The core of
hermeneutics is the "interpretation" of problem. The academic community generally believes that hermeneutics can be divided into three stages: classical hermeneutics,
modern hermeneutics and philosophical hermeneutics.（Zheng Liping & Yi Xinqi 2015, 104）

The core of classical hermeneutics is theological hermeneutics, which mainly involves the translation and understanding of the Bible. As a translator, the interpreter must explain the ambiguous and vague words that appear in the Bible. Therefore, classical hermeneutics is mainly a technique to convert hidden divinity into a language understandable to ordinary people, which mainly serves the spread of religion and promotes the promotion of the Bible and its teachings. (Zhu Jianping 2006, 80)

With the continuous secularization of religious classics, hermeneutics has evolved from a single interpretation of the Bible into an interpretation of classic literary works. After the introduction of literary research, it gradually became a research method that pursued objectivity and tried to get rid of subjective will. Both F. Schleier-macher and W. Dilthey were deeply influenced by this methodological consciousness, and continuously promoted the development of hermeneutics, making hermeneutics a subject of interpretive methods.（Liu Xiaohui 2010, 126)

Modern hermeneutics began at the end of the 19th century, and its representative was Dilthey. Dilthey put forward the hermeneutics of "historical rational critique", concerned about how the hermeneutics in a specific historical context can objectively understand other historical performances. Hermeneutics is no longer considered as an inquiry into the author's psychological intentions, but rather as an interpretation of the world of existence shown in the text.（Zhang Qiqun 2002, 77）

Philosophical hermeneutics, represented by German philosophers Heidegger and Gadamer, is a fundamental change in hermeneutics. They changed the ontology of philosophical hermeneutics, so they were called philosophical hermeneutics. “Unlike previous practical philosophy, this type of hermeneutics, with a dual task of theory and practice, lies in restoring Aristotle's concept of practical wisdom”.And this article uses Gadamer's philosophical hermeneutics as a theoretical guide to analyze the translation.(Hong Handing 2010, 59)

====1.2. Gadamer's Philosophical Hermeneutics====

Gadamer always believed that the term "Hermeneutics" came from Hermes "Hermes", one of the twelve main gods of ancient Greece, so he thought that the interpretation must include the acceptance and performance of the recipient, that is, understanding and explaining. On the basis of inheriting Heidegger's thought, Gadamer deepened his thought of understanding. He further developed hermeneutics into philosophical hermeneutics, and pushed hermeneutics to prosperity. Gadamer opposed the hermeneutics that appeared before him in an objective position. He believed that understanding is not an act of reproduction, but be an act of creation. He believed that the author's "intent" does not exist, and the search for the author's "intent" is also futile.（Chen Hongwei 2004, 25）

As mentioned earlier, Gadamer's hermeneutics has three main principles: historicity of understanding, fusion of horizons, and history of effects. From the "historicity of understanding", Gadamer believed that understanding is historical, and the history of understanding constitutes the bias of understanding, which determines the creativity and generation of understanding. （Liu Xiaohui 2010, 127)

Gadamer believed that the historicity of understanding will inevitably lead to prejudice, but the existence of such prejudice is reasonable. The second is the principle of horizon fusion. Gadamer believed that understanding is the way of existence of history, so both the subject and the object of understanding are the existence of history, and both have their own horizons. In the process of understanding, the translator should be as close as possible to the original horizon of the original author to achieve a fusion of horizons.（Liu Xiaohui 2010, 127)

The last principle is effect history. The effect history principle emphasizes understanding the work from the effect history of the work, which closely links history with the present and fully affirms the significance of ancient texts to contemporary society. Understanding Gadamer's history of effects helps us understand the need to retranslate a classic. These three principles of Gadamer provided an important theoretical basis for us to understand and explain some long-running issues in translation theory and translation practice.（Li Lei 2008, 122）

====1.3. Hermeneutics' Guide to Translation Studies====

As mentioned earlier, literary translation and hermeneutical theory are inseparable. Essentially, literary translation is an art of understanding and expressing meaning. It is a process of re-creation through interpretation. At present, hermeneutics is recognized as a valid theory for translation studies. Translation studies based on hermeneutics have broken the traditional inherent understanding of traditional translation theory on some issues, and raised questions and challenges to traditional translation theory. Among them, the guidance of hermeneutics on translation studies is mainly reflected in the following aspects.(Zou Guangsheng 2001，2)

First: the historical nature of understanding explained the misreading phenomenon. The historical nature of understanding means that the specific historical environment, historical status, and historical conditions of the translator are different from the object of understanding. Readers always have historical prejudice in the process of understanding the original text, because they cannot transcend historical space and time to objectively understand the original text. （Liu Xiaohui 2010, 125)

Hermeneutics' re-understanding and definition of this prejudice also provides a philosophical basis for the translator's subjectivity and the rationality of creative treason in the field of translation studies. Gadamer believed that there is no so-called normative interpretation of a text. And this prejudice is a positive factor formed in history and tradition. Scholars should treat this existence correctly and should not regard it as a part that should be eliminated.（Zhang Qiqun 2002, 77）

Second: The principle of fusion of horizons explains the phenomenon of cultural filtering. The principle of horizon fusion theoretically confirms the historical root of cultural filtering phenomenon in translation and the inevitable existence of cultural filtering phenomenon. Although the translator should strive to approach the original vision of the original author and understand the author's original intention, in fact, the translator always inevitably brings the world he is familiar with into the strange world of the original text.（Chen Hongwei 2004, 26）

Third：The principle of effective history explains the multiple translation versions of famous works. Gadamer believed that the text is open and its meaning is never endless. The text goes beyond the historical era in which it was created. This provides the possibility for people of different ages to understand the same text differently. Human beings are constantly developing. In the process of development, they constantly surpass themselves, renew their history, and rethink themselves and their culture. This provides a reasonable explanation for the phenomenon of retranslation of famous works.（Li Lei 2008, 122）

===2.A Brief Introduction of the Original Author and Two Translators===

This chapter will give a brief introduction to the original author and two translators to strengthen your understanding of the background of the original text and the two translation versions.(Liu Xiaohui 2010, 121)

====2.1. Harriet Beecher Stowe====

Harriet Beecher Stowe is an American writer. She was born on June 14, 1811 in a well-known pastor family in North America, and died in 1896. The American Civil War was fought in the 1860s. But since the 1920s, the issue of abolition of slaves has become a central issue in American progressive opinion. At that time, many famous American writers were on the side of abolishing slaves, calling for the liberation of slaves. Mrs. Stowe was one of the most outstanding among these slave writers.(Liu Xiaohui 2010, 124)

Mrs. Stowe has been influenced by theology since she was a child, and she has spent her entire life in a religious atmosphere. When Mrs. Stowe was fourteen, their entire family has moved to Boston and has moved to Cincinnati a few years later. At the time, the outskirts of Cincinnati were dotted with large serf farms. It was one of the centers of the abolitionist movement in North America then, and heated speeches against slavery were often heard in urban areas. （Chen Hongwei 2004, 30）

Mrs. Stowe had fugitive slaves in her home, which gave her the opportunity to hear the tragic experience of fugitive slaves. After that, Mrs. Stowe got another chance to visit several plantations in Maysville, Kentucky with her friends, and witnessed the tragic situation of slaves. Those plantations were the prototype of the Shelby plantation in ''Uncle Tom's Cabin''. This novel extensively describes the brutal oppression and exploitation of slaves by slave owners throughout the southern United States, and portrays the cruelty of slaves in various forms. （Chen Hongwei 2004, 28）

The novel also describes different types of slave images. Once Uncle Tom's cabin came out, it attracted great attention and response at home and abroad. When the former President of the United States Lincoln met Mrs. Stowe, he jokingly called her “a little woman who brought a war". This joke also fully reflects the huge influence of Uncle Tom's cabin.(Zou Guangsheng 2001，2)

====2.2. Lin Shu====

Lin Shu, a famous writer and translator in modern China, has made outstanding contributions to the translation of Chinese literature. Lin Shu had a profound and solid knowledge of ancient writing. But he did not understand foreign languages, and his translations were all done in cooperation with others. In cooperation with others, Lin Shu has translated 246 works involving 107 writers in 11 countries, and made indelible contributions to the introduction of Western literature. ''Uncle Tom's Cabin'' was Lin Shu's second translation work, and it was also a popular work translated at the peak of his translation career. This translation work can reflect Lin Shu's translation technique and his characteristics.（Zheng Liping & Yi Xinqi 2015, 102）

At that time, China was facing aggression by the Allied Forces of the Eight Kingdoms, and the Qing government signed the Peace Protocol of 1901. In this context, Lin Shu's enthusiasm for anti-imperialist and national salvation was stirred. He wanted to translate some works that can open up people's wisdom and inspire them. So Lin Shu and Wei Yi co-translated Mrs. Stowe's ''Uncle Tom's Cabin''. Both of them had a strong sense of political mission when they translated this work. After the publication of 《黑奴吁天录》, it caused a great response among the readers at that time. （Chen Hongwei 2004, 33）

Translator Lin Shu’s anti-imperialist thoughts in his translation work resonate emotionally with readers, directly stimulating readers’ anti-imperialist consciousness. In the treatment of the original works, Lin Shu made conscious cuts. Most of the unfaithful parts of his translations have adopted translation strategies of amplification and omission. From the perspective of traditional linguistic translation theories, Lin Shu may not be a successful translator. （Zheng Liping & Yi Xinqi 2015, 99）

But from the perspective of hermeneutics and culture, the existence of Lin Shu's translation method is reasonable.《黑奴吁天录》was Lin Shu's representative translation, which can fully reflect Lin Shu's translation style. Far from Lin Shu's translation style was Huang Jizhong's Unc《汤姆大伯的小屋》，and I will elaborate on the translator Huang Jizhong below.(Liu Xiaohui 2010, 122)

====2.3. Huang Jizhong====

Huang Jizhong was born on September 28, 1923 in a literary family in Ji'an, Jiangxi. He lost his father in his early years, and he followed his grandfather studying in Shanghai since childhood. He is good at Chinese and English and loves literary translation. In addition to teaching related courses, he has devoted himself to the translation of famous books for many years. As early as 1956, Huang Jizhong accepted the invitation of Shanghai Literature and Art Publishing House to translate ''Uncle Tom's Cabin''. （Zheng Liping & Yi Xinqi 2015, 86）

His original plan was to complete the translation work in two years, but due to external shocks, it could not be published as scheduled. Later, this novel was retranslated in 1982 and published by Shanghai Translation Publishing House. Once this edition of Uncle Tom's Cabin was published, it was warmly welcomed by readers. A major feature of Huang Jizhong's《汤姆大伯的小屋》 was its faithfulness to the original text, and another feature was the use of translation method of foreignization. The translation style of ''Uncle Tom's Cabin'' in Huang Jizhong's version was very different from Lin Shu's version, which was of great research value. Therefore, I chose the translated versions of Huang Jizhong and Lin Shu for comparative research.(Zhu Jianping 2006, 71)

===3. A Comparison of Two Chinese Versions from Gadamer's Hermeneutics===

The professor of Poetics and Comparative Literature Gideon Toury once said that translation is inevitably involved at least two languages and two cultural traditions (Toury, 2001:56). Professor Chen Hongwei of China also said that translation involves not only language conversion, but also cultural translation. Therefore, in the following chapters, the two translation works will be analyzed from a cultural and linguistic perspective.（Chen Hongwei 2004, 24）

====3.1. Comparative Analysis from A Linguistic Perspective====

The two translators use different languages because they are in different eras. Lin Shu used classical Chinese, while Huang Jizhong used vernacular Chinese, so they must have many differences in translation. Next, under the guidance of hermeneutics, we will analyze the differences between the two translation works from a linguistic perspective in three aspects.(Zhu Jianping 2006, 74)

=====3.1.1. Contrastive Discourse Analysis=====

Since the two translators come from different historical times, the translation methods adopted by the two translators are also different. In terms of translation methods, Lin Shu adopted intercompilation while Huang Jizhong adopted complete translation. Examples are as follows:（Zheng Liping & Yi Xinqi 2015, 103）

1.“Here the door opened, and a small quadroon boy, between four and five years of age, entered the room. There was something in his appearance remarkably beautiful and engaging. His black hair, fine as floss silk, hung in glossy curls about his round, dimpled face, while a pair of large dark eyes, full of fire and softness, looked out from beneath the rich, long lashes, as he peered curiously into the apartment. A gay robe of scarlet and yellow plaid, carefully made and neatly fitted, set off to advantage the dark and rich style of his beauty; and a certain comic air of assurance, blended with bashfulness, showed that he had been not unused to being petted and noticed by his master.”(Stowe 2011, 3)

林译：语至此，门辟，陡入一稚子，约四五岁，貌绝慧黠，雏发未燥，笑处辄动微涡，两目精光耿然。见海留，意殊骇。海留见其服饰之善，心知此奴必为主人主妇所厚昵者。(Lin Shu & Wei Yi 1981, 4)

黄译：正在这当儿，房门开了。一个四、五岁左右的第二代混血男孩走了进来。这孩子相貌长得分外清秀，特别逗人喜爱。圆圆的脸蛋上有一对酒窝，头上覆盖着一圈圈光滑、鬈曲、细如绢丝的黑头发；一双又大又黑、柔和而炯炯有光的眼睛，从两道浓浓的长睫毛下面好奇地向屋内张望着。（Huang Jizhong 1993, 3）

他身穿一件黄格子花呢的罩衫；手工精制，剪裁合身，越发衬托出这孩子黝黑、浓郁的俊秀劲儿；那种悠然自得、滑稽有趣而又略带羞涩的神态，表明他惯常得到东家的青睐和宠爱。（Huang Jizhong 1993, 3）

This paragraph comes from the first chapter of ''Uncle Tom’s Cabin'', where the original book vividly describes the cute image of the son of the slave Eliza who owned by Shelby. Comparing the two translations, Lin Shu's translation is in classical Chinese, and in his character description, Lin Shu used a compilation method，omitting many details. However, Huang Jizhong's translation is in vernacular form, and every detail of the original text has been translated in detail by Huang Jizhong.（Zheng Liping & Yi Xinqi 2015, 75）

The original text of this paragraph consists of 122 words. Lin Shu's translation is only 62 words, while Huang Jizhong's translation is as many as 183 words. Before the New Culture Movement in the late Qing Dynasty, vernacular Chinese were not welcomed by literati and intellectuals, let alone let them write or translate in vernacular Chinese. The specific society in which Lin Shu lived formed his inherent horizon, which also determined his choice to translate in classical Chinese. In the era of Huang Jizhong, vernacular Chinese have been popular throughout the country, and have become popular in all classes. Therefore, Huang Jizhong must also translate in vernacular texts. (Xie Tianzhen 2000, 82)

According to hermeneutics, translating a work is a process in which the translator brings his own specific horizon into the historical horizon of the text. It is not a process of letting the interpreter abandon his own horizon, nor is it a horizon replacement. In this example, two translators both are in their own specific field of horizon and try to merge with the field of horizon of the original author, resulting in different translated texts. (Xie Tianzhen 2000, 64)

Gadamer's view of the fusion of the two horizons, to a certain extent, shows the essence of translation, especially literary translation. "Fusion of Horizons " overcomes the time gap and historical gap between the text and the interpreter, and the infinite process of understanding and discovery of text meaning is also achieved through " Fusion of Horizons ". (Xie Tianzhen 2000, 204)

=====3.1.2. Contrastive Study of Lexicon=====

Literary translation is an aesthetic re-creation process that is completed through interpretation, that is, the process of including the translator's acceptance and release of information. Lin Shu was proficient in Chinese, and he regarded translation as a creative process. Therefore, in the process of releasing the information, he incorporated his own opinions and adopted the translation strategies of amplification and revision. However, Huang Jizhong's horizon is different from Lin Shu's, so his method of receiving and releasing information was also different. For examples:(Zhu Jianping 2006, 72)

2.“I’m sorry to say that I am,” said Mr. Shelby. “I’ve agreed to sell Tom.” (Stowe 2011, 44)

林译：解而培忸怩久之，曰：“吾已署券卖汤姆矣！” (Lin Shu & Wei Yi 1981, 14)

黄译：“很抱歉，”谢尔贝先生答道，“我已经答应把汤姆卖给他了。”（Huang Jizhong 1993, 30）

This example is from Chapter 5 of the original text. In this case, Lin Shu added the word "忸怩久之", showing Shelby's entangled heart and the fear of her wife's blame. Looking back at the original text, there is no word in the original text that can express the meaning of "忸怩". However, Huang Jizhong was faithful to the original text here, and didn’t add or subtract words from the original text. In Gadamer's hermeneutic theory, there is the concept of "pre-understanding". (Zhu Jianping 2006, 81)

Pre-understanding refers to the fact that people are influenced by the specific historical environment, historical conditions, historical status, etc. they are in when they understand texts or recognize things. People always carry certain subjective consciousness elements such as emotion, knowledge, and will when they observe and recognize external things. The word "忸怩" added by Lin Shu here embodies the concept of "pre-understanding"，and shows that Lin Shu brought his emotions into his translation work.It's“Rather, we stand always within tradition, and this is no objectifying process, ie we do not conceive of what tradition says as something other, something alien. (Xie Tianzhen 2000, 53)

It is always part of us, a model or exemplar, a recognition of ourselves which our later historical judgment would hardly see as a kind of knowledge, but as the simplest preservation of tradition.” Gadamer believes that every interpretation is based on a pre-existing basis. In order to understand something, we must first have it. We cannot understand something that is not part of our overall world. Our understanding of things is based on our own existing knowledge system. That is, we rely on our existing knowledge and experience to understand and explain phenomena and things. Therefore, translators must have their own "pre-understanding" in the process of understanding and translating the source text.(Gadamer H 1999, 250)

3. But real gentlemen, such as I hopes you’ll be, never let fall no words that isn’t respectful to their parents. (Stowe 2011, 132)

林译:盖极望吾小主为一代伟人,万勿肆口出言,以逢二亲之怒。(Lin Shu & Wei Yi 1981, 45)

黄译:我希望你将来做个正人君子,而一个正人君子是决不会说一句不尊敬父母的话的。（Huang Jizhong 1993, 94）

When Uncle Tom said goodbye to his little master George, he expressed his expectations for the little master ---- be a real gentleman. Lin Shu translated this as "一代伟人", thereby expressing his strong desire to change the status quo. Huang Jizhong translated it as "正人君子". "正人君子" used to refer to people with good conduct. It was the ultimate goal of ancient China and had a profound influence in Chinese history. (Lin Yupeng 2001, 34)

Lin Yupeng, a translator born after the two translators, translated this as "真正的绅士". It can be seen from this that translators in different eras are very different in the translation of the same word due to the influence of the era at that time. In addition, there are some examples in the text, such as "married" and "my wife" were translated by two translators as "出阁", "结婚" and "吾妻", "内人" respectively. (Lin Yupeng 2001, 35)

These are the two concepts of hermeneutics---"effective history" and "pre-understanding". The so-called effect history means that history produces effects by restricting our historical understanding. Here, the translation of the same text by the two translators is consistent with their own social and historical environment. The social environment and social development of the era in which the two translators lived both affected and restricted the two translators' understanding of the original text.(Hebding & Glick 1992, 36)

During the translation process, the translator will let his pre-understanding and experience come into play, thus forming different understanding and expression of the same text. Because of this, there will be different versions of the same literary works in the same era, and different versions of the same literary works will appear in different times. Therefore, the co-existence of the two versions of Uncle Tom's cabin in completely different styles is reasonable from the point of view of Gadamer's hermeneutics. Similarly, the retranslation of other literary texts and the existence of multiple versions of translation works are also reasonable.(Zhu Jianping 2006, 70)--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 04:01, 18 December 2020 (UTC)Li Lili

=====3.1.3. Contrastive Study of Syntax=====

4.“But why, of all others, choose these?” said Mrs. Shelby. “Why sell them, of all on the place, if you must sell at all.” (Stowe 2011, 44)

林译：爱密柳曰：“君既欲卖，胡不再谋，而必卖此二人？尔知汤姆为极忠挚义之人,小海雷又意里赛独子，尔何忍心鬻此二人？纵为势所迫，亦何必属之此伧？” (Lin Shu &Wei Yi 1981, 14)

黄译：“可是为什么偏偏要挑这两个呢？”谢尔贝太太问道：“即使非买不可，在园上这么些黑人，为什么一定要卖他们呢？” （Huang Jizhong 1993, 30）

In this example, Lin Shu added “尔知汤姆为极忠挚义之人，小海雷又意里赛独子，尔何忍心鬻此二人？纵为势所迫，亦何必属之此伧？” to express the anger of Shelby's wife and her extreme disapproval of Shelby's behavior. On the whole, Lin Shu adopted the strategy of free translation here, while Huang Jizhong's translation was quite consistent with the original text, using the strategy of literal translation.(Zhu Jianping 2006, 73)

According to Gadamer's hermeneutics, as special readers, translators selectively accept textual information due to historical factors of their own understanding ，and incorporate their own aesthetic concepts into their translation works. Therefore, their translation methods will also be different. The interpretation of artistic works is closely related to the translator's understanding and expression of the source text in the translation process. “Translation is a dynamic process from understanding to expression, and the master of this process is the translator.”Translators cross the barriers of different languages and cultures and build a bridge between the source language and the target text.(Hebding & Glick 1992, 40)

However, as Gadamer emphasizes, the text is open to all ages and enters into the field of meaning of the understander, so the translator's interpretation will inevitably conflict with the objective existence. To this end, translators must play an active and subjective role and adopt different strategies for selection and adaptation. Here, Lin Shu integrated his own aesthetic concepts into his translation work and exerted his own subjectivity, thus forming a different translation version from Huang Jizhong. This also further reveals that the interpretation of text in the translation process from the perspective of hermeneutics can reveal the process and mechanism of translator's understanding of text in translation activities. ( Liu Xiaohui 2010, 125 )

5. …and the arrangements of the house, and the general air of the housekeeping, indicated easy, and even opulent circumstances. (Stowe 2011, 2)

林纾：其一人文秀，家亦少康，名解而培。(Lin Shu & Wei Yi 1981, 3)

黄继忠：跟他一起谈话的那位谢尔贝先生倒是个绅士模样的人；屋子里的陈设和气派都说明此人家道小康，甚至可以说得上颇为富裕。（Huang Jizhong 1993, 1）

This example comes from the first chapter of the novel. At the beginning of the article, the author introduces the characters of the novel. Comparing the translations of the two translators, we can see that Lin Shu's translation should be more concise and refined. The original author's description of the environment has been deleted in Lin Shu's translation. It may be that the translator believed that this was not important for the development of the novel.(Hebding & Glick 1992, 33)

This long sentence of the original text was simplified by Lin Shu to four words "家亦少康", while the translation version of Huang Jizhong almost matched the original content. In the translation of this sentence, the translation methods adopted by the two translators are also completely different.(Liu Xiaohui 2010, 125)

In the field of translation, people often liken translators to shackled dancers. This metaphor vividly describes that while the translator is restricted by the original author and the original text during the translation process, he must use his subjective initiative to reshape the work. Traditional translation theory values the author and the original text, treats the original as authority, and treats "faithfulness" as the highest standard of translation. Hermeneutics redefines the "prejudice" caused by the historicity of understanding, and provides an effective basis for the translator's subjectivity and the rationality of creative treason in the field of translation studies.(Hebding & Glick 1992, 32)

In the above two examples, the two translators, while being influenced by the historical society in which they are located, also gave full play to their subjectivity, especially Lin Shu. This also tells us that the translator's subjectivity plays an important role in literary translation.(Zhu Jianping 2006, 69)

====3.2. Comparative Analysis from A Cultural Perspective====

British anthropologist Taylor believes that culture is "a complex whole including knowledge, beliefs, arts, morals, laws, customs, and other abilities and habits learned by people as members of society". Language is the carrier of culture. A text is generated from a specific cultural context, and it must also include the characteristics of the culture. When translators translate one text into another language，they must bring the characteristics of their own culture when reading and interpreting the source text because the translators' language and culture are different from the original author's culture.(Hebding & Glick 1992, 37)

=====3.2.1. Analysis from A Religious Perspective=====

A major feature of Uncle Tom’s Cabin is that it contains a lot of religious elements. In translating these religious contents, the two translators took radically different approaches. That is, Lin Shu's selective translation of religious content, most of which is carried over or not translated directly. However, Huang Jizhong conveyed the Western religious intentions to his readers at that time. For example:(Zou Guangsheng 2001，1)

6. “…, but I didn’t think any Christian legislature would pass it！” (Stowe 2011, 95)

林纾：吾思文明之国，法当不如此。 (Lin Shu & Wei Yi 1981, 34)

黄继忠：但是我相信任何一个基督教国家的立法机关都不会通过这种法令的。（Huang Jizhong 1993, 72）

In the above example, "Christian" is an exact word for Christ. In the translations of the two translators, Lin Shu chose to omit it, while Huang Jizhong chose the method of literal translation. This was not only related to the era in which the two lived, but the play of the two translators ’subjectivity also played a great role. In the era which Lin Shu was, although Christianity had begun to spread on the land of China, the public acceptance rate was still low. (Zou Guangsheng 2001，4)

Therefore, Lin Shu omitted the relevant words or used some words with Chinese culture to replace them. By the time Huang Jizhong was in, people's acceptance of these words had greatly increased. Therefore, it is appropriate to choose the method of literal translation.(Zou Guangsheng 2001，4)

This difference stems from the historical environment and historical status of the two translators being different from the object of understanding, which is the historicity of understanding. Translators and readers will always incorporate what belongs to their time in the process of understanding the original text, and that is what we called historicity. The purpose of translation is not limited to conveying the original intention of the original author, which reasonably explains the "misreading" phenomenon in translation. Lin Shu's downplay of religious content in the original work is an interesting phenomenon of "misreading". This "misreading" also gives us a good explanation of why the same religious content can be understood and interpreted in two different ways.(Zou Guangsheng 2001，6)

Gadamer believes that "the horizon is the area of view, and this area encompasses everything that can be seen from a certain standpoint." Understanding is to place yourself in the traditional process, to make the past and the present continually merge. The so-called translation is that in a cross-cultural historical context, a historic translator blends his horizon with the horizon of the original text to form a new horizon, and the process of re-fixing the new horizon to form a new text with language symbols infiltrating the target language culture.(Zhu Jianping 2006, 84)

The main body of understanding (translator or reader) and the author of the original text have their own unique horizons. When the original works cross different nationalities, languages, and eras, and enter a completely strange social and cultural context, translators can only play creatively to make his own views closing to the horizon and historical environment of the original author. However, no matter how hard the translator tries to enter the thoughts and feelings of the original author or imagine himself as the original author, he cannot completely get rid of the original vision, nor can he really enter the author's vision. (Zou Guangsheng 2001，3)

Therefore, the translator has to form a new horizon between the horizon of the strange original author and the horizon of his own. Creative treason is a necessity in understanding. The generation of meaning requires creative thinking and moderate treason under normative constraints.(Zhu Jianping 2006, 73)

=====3.2.2. Analysis from Cultural Image=====

Gadamer pointed out in Truth and Method that understanding is not a process of reproduction, but a process of creation. It can also be said that as long as people are thinking, different understandings will arise. For some cultural images in the original work, the translations of the two translators are also different. For example：

7. As a fire in her bones, the thought of the pursuer urged her on.（Stowe 2011, 73）

林译：而意里赛此时，心绪兔起鹘。（Lin Shu & Wei Yi 1981, 25）

黄译：一想起后面的追兵，她就五内如焚。急着想向前逃命。（Huang Jizhong 1993, 49）

The word "fire" was used to describe Eliza's internal fear and anxiety while she was trying to save her son when the disaster came. Here, Lin Shu replaced “fire” with two animals, rabbit and falcon. In traditional Chinese culture, rabbits are docile and fragile, just like Eliza; and falcons are agile and fierce birds, just like black slave traders. Huang Jizhong translated “fire” into “五内如焚”, which vividly reproduced Eliza's anxious heart at the time. Lin Shu used domestication here, while Huang Jizhong used alienation.(Zou Guangsheng 2001，5)

The word "fire" was used to describe Eliza's internal fear and anxiety while she was trying to save her son when the disaster came. Here, Lin Shu replaced “fire” with two animals, rabbit and falcon. In traditional Chinese culture, rabbits are docile and fragile, just like Eliza; and falcons are agile and fierce birds, just like black slave traders. Huang Jizhong translated “fire” into “五内如焚”, which vividly reproduced Eliza's anxiety at the time. Lin Shu used domestication here, while Huang Jizhong used alienation.(Zou Guangsheng 2001，5)--[[User:Li LIli|Li LIli]] ([[User talk:Li LIli|talk]]) 13:37, 18 December 2020 (UTC)Li Lili

In the above example, the horizon of the two translators and the original author merged in different forms, thus forming two different translation versions. While the translator strives to get closer to the original author's horizon, the two translators also strive to integrate with the horizon of the readers of their time, so they adopted a more acceptable expression for the target reader of the time. The language used in China in Lin Shu ’s time was classical Chinese, and the expression was more obscure, so Lin Shu replaced “fire” with two animals to reflect the characters in the text. (Zou Guangsheng 2001，2)

In the era of Huang Jizhong, literature has further developed, and the official language used in China has also become vernacular, so he used the four-word "五内如焚" to translate. The reason why two different translation methods can be accepted by the target readers of the era is that the translator tried hard to integrate with the reader's horizon.(Zou Guangsheng 2001，7)

From the perspective of hermeneutics, the text is only a semi-finished product, which is in the process of being understood. The meaning of the text and the translator's understanding are in a constantly changing process, and they are constantly evolving. Understanding is not a one-time act, but an endless process of integration between the "Horizon" of original text and the translator’s "Horizon". Each understanding is a process of generating textual meaning. The possibilities of textual meaning are endless, and textual meaning is a source of endless meaning.（Chen Hongwei 2004, 28）

8. The married couple were enjoying their honeymoon.（Stowe 2011, 215）

林译：彼夫妇在蜜月期内，……（蜜月者，西人娶妇时，即挟其妇游历，经月而归）。(Lin Shu & Wei Yi 1981, 75)

黄译：正值新婚夫妇在……欢度蜜月，……（Huang Jizhong 1993, 143）

A text is generated from a specific cultural context, and it must also include the characteristics of the culture.In the above example, Lin Shu used the method of literal translation and annotation when translating the word "honeymoon", so that the readers at the time could understand it. At that time, there was little cultural exchange between China and the West, so if Lin Shu used the literal translation method, it may cause readers to be unable to understand the word. Here Lin Shu adopted the method of annotation to translate the word, which is also a reflection of his efforts to integrate with the reader's horizon. (Zou Guangsheng 2001，4)

Huang Jizhong directly adopted the literal translation method to convey the original imagery. Both the original text and the translated text exist in their respective historical conditions and horizons. Even if the translator tries his best to enter the world of the meaning of the original text and try to understand the intention of the original author, it will inevitably impose her own ideas and purposes. Coupled with the different historical environments of the two translators, the translation strategies used by them are certainly different.（Li Lei 2008, 122）

Literary translation is actually a process of interaction between text and readers. Because readers of different times are constrained by their own experience, intelligence, and aesthetic tastes, they have different expectations and evaluations of the translated text. The Reception Aesthetic theory pays much attention to the reader and emphasis on the uncertainty of the text, which have brought about a diversity of values and an open way of thinking.Understanding of the text is inseparable from the initiative of the reader. The translated text must also exist in the creativity and participation of readers. Readers of different ages have different understandings of the same cultural image.(Zou Guangsheng 2001，1)

Therefore, in the process of translation, the translator should not only merge with the horizon of the original text, but also the horizon of the readers that the translation work is aimed at. Only in this way, the works translated by the translator can be understood by the readers of the time, and can be admired by the readers. The majority of our translators can draw enlightenment: when translating, while observing the principles of "faithfulness, elegance, and elegance", we must also take into account the reader's understanding.(Zou Guangsheng 2001，2)

===Conclusion===

In the above, under the guidance of hermeneutics, we have conducted a comparative analysis of the two Chinese versions. Through the above analysis, the three major concepts contained in hermeneutics—historicity of understanding, fusion of horizons, and effective history have brought us some inspirations: 1.The existence of multiple translations is reasonable. Translation is a special interpretative act, which is based on the translator's own understanding, so it will inevitably carry the personal trace of the translator. Based on their different experiences and views, translators make different interpretations of the same text in the process of translating, resulting in different translation works.(Liu Xiaohui 2010, 123)

2. Creative treason is inevitable. A correct understanding of "creative treason" will help translators to bravely accept the challenges and find the correct solutions when facing translation difficulties caused by cultural differences between China and the West. 3. The changes of translation works can reflect social change. On the whole, hermeneutics can effectively explain some translation phenomena and provide a new perspective for translation studies.(Liu Xiaohui 2010, 123)

===References===

*Gadamer, Hans-Georg. (1999). [Truth and Method]. Beijing: Peking University Press.

*Hebding, Daniel E. & Glick, Leonard. (1992). [Introduction to Sociology:a Text with Reading]. New York: McGraw-Hill, Inc.

*Stowe, Harriet Beecher. (2011). [Uncle Tom’s Cabin]. Jilin: Jilin Publishing Group Co., Ltd.

*Toury, Gideon. (2001). [Descriptive Translation Studies and Beyond]. Shanghai: Shanghai Foreign Language Education Press.

*Chen Hongwei 陈宏薇. (2004). ''新编汉英翻译教程'' [A New Coursebook on Chinese-English Translation]. Shanghai: Shanghai Foreign Language Education Publishing House 上海外语教育出版社.

*Hong Handing 洪汉鼎. (2010). ''诠释学：真理与方法''[Hermeneutics:Truth and Method]. Beijing: Commercial Press 商务印书馆.

*Huang Jizhong 黄继忠. (1993). ''汤姆大伯的小屋'' [Uncle Tom's Cabin]. Shanghai: Shanghai Translation Publishing House 上海译文出版社.

*Lin Shu & Wei Yi 林纾,魏易. (1981) ''黑奴吁天录''[Uncle Tom's Cabin]. Beijing: Commercial Press 商务印书馆.

*Liu Xiaohui 柳晓辉. (2010). 译者主体性的语言哲学反思 [A Reflection of the Language Philosophy of Translator's Subjectivity]. ''外语学刊'' Foreign Language Research （1）122-125.

*Xie Tianzhen 谢天振. (2000). ''翻译的理论建构与文化透视''[ Theoretical Construction of Transaltion from a Cultural Perspective]. Shanghai: Shanghai Foreign Language Education Publishing House 上海外语教育出版社.

*Zou Guangsheng 邹广胜. (2001). 读者的主体性与文本的主体性 [ The Subjectivity of the Reader and the Text]. ''外国文学研究'' Foreign Literature Studies （4）1-7.

*Zhu Jianping 朱健平. (2006). 翻译即解释:对翻译的重新界定----哲学诠释学的翻译观 [Translating Is Interpreting:Redefining ''Translating'' from Perspective of Philosophical Hermeneutics]. ''解放军外国语学院报'' PLA University of Foreign Languages （2）69-84.

*Zheng Liping & Yi Xinqi 郑立平,易新奇. (2015). 翻译过程中文本理解的解释学阐释 [Interpretation of Textual Understanding in Translation Process from the Perspective of Hermeneutics]. ''外语学刊'' Foreign Language Research （04）101-104.

*Zhang Qinqun 章启群. (2002). ''意义的本体论----哲学阐释学''[The Ontology of Meaning----Philosophical Hermeneutics]. Shanghai: Shanghai Translation Publishing House 上海译文出版社.
--[[User:Guan Qinqing|Guan Qinqing]] ([[User talk:Guan Qinqing|talk]]) 09:14, 21 December 2020 (UTC)

==On Translation Strategies of ''Why Women Kill'' from the Perspective of Functional Equivalence Theory 唐铭 Tang Ming==

===On Translation Strategies of ''Why Women Kill'' from the Perspective of Functional Equivalence Theory===

<center> Tang Ming唐铭, 202020080643. </center>

===Abstract===
In process of subtitle translation, it is worth our attention that how to make information successfully conveyed in limited time and space, and to make the response of target audience as close as possible to that of original audience. Eugene Nida’s functional equivalence theory puts emphasis on the closest response of the target audience, which enables them to understand and appreciate the original texts in the way that the source audience do. This paper mainly discusses the application of Eugene Nida’s functional equivalence theory in the American TV series ''Why Women Kill'' from the levels of lexical, syntactic, textual and stylistic, and summarizes some specific strategies of subtitle translation according to its characteristics, among which are reduction, addition, interpretation, substitution, punctuation, word order adjustment and so on.

===Key words===
Functional equivalence theory, subtitle translation, subtitle characteristics, translation strategies

===题目===
功能对等理论下的《致命女人》字幕翻译策略研究

===摘要===
如何使观众不仅能及时地了解字幕传达出的信息，并且获得与原文观众尽可能相近的感受，是字幕翻译过程中应当集中关注的问题。尤金•奈达的功能对等理论强调译本读者的反应，使其应能够以源语读者对原文的理解和欣赏方式，理解译本的要点。本文分别从词汇、句法、篇章、文体层面上探讨了功能对等理论在美剧《致命女人》英译汉中的应用，并就字幕特点总结了缩减法、增译法、解释法、替代法、标点符号法、语序调整法等具体策略。

===关键词===
功能对等理论；字幕翻译；字幕特点；翻译策略

===Chapter1 Introduction===

Being a kind of language conversion restricted by many factors such as time, space, culture, and scene change, subtitle translation has the characteristics of being instantaneous, informative, comprehensive, situational, popular and colloquial(Qian Shaochang 2000, 61), etc. Throughout the domestic translation industry, however, the investment in literary translation is far greater than that of subtitle translation. And yet there is no systematic and specialized translation theory applied to it, for which most of researches are still at the empirical stage. The social role of subtitle translation wants urgent attention.

That using ''the most close and natural equivalents'' in translation practice is the core of Eugene Nida’s (1969, 71) functional equivalence theory, which has been recognized and valued by many translators at home and abroad. From the perspective of the audience, we should choose popular expressions that are easy for audience to understand, maximizing service for audience and helping them to get the source information accurately. This is exactly the guiding significance of the functional equivalence theory for subtitle translation.

This paper is going to analyze subtitle translation from the perspective of functional equivalence theory by introducing the theory and main characteristics of subtitles, and comparing one subtitled version against the other (one is Renren subtitle group version and the other is Wanwan subtitle group version) of the American TV series ''Why Women Kill'' released in 2019, and discussing in detail the application of functional equivalence theory in ''Why Women Kill''. In the end, we will come to a natural and succinct conclusion of all the research findings.

===Chapter2 Subtitle Translation Analysis===

'''2.1 Introduction of Subtitle Translation'''

In the field of subtitle translation, the European Association for Studies in Screen Translations (ESIST) was established in 1955, and gradually became an influential academic organization, whose formation has promoted exchanges and cooperation between researchers in the field, and advanced the development of subtitle translation in Europe. At home, however, we haven’t established a systematic and specialized translation theory applied to subtitle translation yet. Professor Qian Shaochang (2000, 61-65), who has many years of experience in subtitle translation, called for more attention to it in ''Film Translation--The Increasingly Important Fields in Translation Parks'' published in ''Chinese Translation''.

When it comes to the definition of subtitle translation, we may have heard about several versions, among which Nedergaard-larson’s (1993) definition for it will be introduced first. ''He defines subtitle translation as a special language conversion, in which the film subtitle condensed the essence of the original spoken language. It enables the audience to better understand the plot of the film while listening to the information of the source language, and to experience the atmosphere and environment beyond the film subtitles.'' (Nedergaard-larson 1993, 116)

In addition, Du Zhifeng, Li Yao, and Chen Gang jointly compiled the book Basic Film Translation and Research, in which the film subtitle is explained as: ''Subtitles often present the dialogue or monologue in written form, to help the audience understand the dialogue and other information, sound language including background music, the phone rings and other sound in the audio tracks, and non-sound language information such as words, street signs and so on''(Du Zhifeng, Li Yao, and Chen Gang 2013, 8). Therefore, subtitle translation does not only pay attention to the translation of characters’ dialogues, but also the translation of some key information.

'''2.2 Characteristics of Subtitle Translation'''

In his article ''The Increasingly Important Fields in Translation Parks'', Qian Shaochang (2000, 61-65) analyzes the differences of film and television language and literary language. He also sums up five features of subtitle translation, which are the feature of hearing, comprehensiveness, instantaneity, popularity and no note.

Firstly, by the feature of hearing, we mean that literary works are read with the eye, while the language of film and television works is heard with the ear. (Qian Shaochang 2000, 61)

Secondly, subtitle translation is comprehensive in that a film or television work is a kind of comprehensive art, in which actor’s speech and act performance, various changes of scenes and sounds are presented simultaneously. Therefore when doing subtitle translation, we need pay attention to details such as a gesture or a nod as well. (Qian Shaochang 2000, 62)

Thirdly, for factors of time and space, subtitles put on the bottom of the screen can change in a moment. Such characteristic of subtitles demands that subtitle translation be evident and smooth since limited time doesn’t allow audience to think deeply. Audience need to give up the words if they don’t hear or understand clearly, or they may even miss the following words. (Qian Shaochang 2000, 62)

Fourthly, popularity means that subtitle language is informal, even vulgar sometimes, for that it mainly consists of daily dialogues of common people. Moreover, reading literary works must have a certain level of literacy, but even illiterate people can understand film and television. The audience for film and television works is so wide that the language of film and television ought to be suitable for all classes and ages.(Qian Shaochang 2000, 62)

Lastly, subtitles have no additional note. It is another trait different from literary works. Literary translation where readers find it difficult to understand can be noted on the page, however, subtitle translators do not enjoy such treatment.(Qian Shaochang 2000, 62)

Zhang Chunbai (1998) proposed immediacy and popularity, features of subtitle translation, in his article Preliminary Study on Film Translation. He also mentions an extraordinarily important feature of subtitle language - personalization of language. In film and television works, character traits are often expressed through language. In such case, free translation is usually required for presence of personalization of language, which is exactly the application of Eugene Nida’s theory of functional equivalence.

===Chapter3 Theoretical Framework===

'''3.1 Overview of Functional Equivalence Theory'''

The theory of functional equivalence, was first proposed by Eugene Nida, a famous American translator. ''Translators should strive for equivalence instead of identity. In a sense, it’s just another way of reproducing the information in the source language.'' (Nida 1969, 35) It makes it clear that it is impossible to achieve absolute equivalence, and it also emphasizes the most natural and closest equivalence. This is the core of Nida’s theory of functional equivalence.

Nida (1993, 117) also puts emphasis on the requirement that the translator should achieve in translation: that is, ''the audience should be able to grasp the key points of the translation, based on the way in which audience of the source language understand and appreciate the original text.'' From the perspective of audience’s reception, the target audience should have as much as similar reactions to the source audience when reading the translation. Therefore, the translator should make full use of the closest and the most natural equivalents.

In the process of translation, people often make mistakes not in language, but in the wrong understanding of cultural construction. There are similarities and differences between language and culture, but there is a close relationship between them. (Nida 2001, 89) Obviously, translation practice is not only a simple literal translation of language itself. The impact of cultural differences also needs to be considered. ''In order to achieve “functional equivalence”, cultural adjustment can be carried out.'' (Ma Huijuan 2003, 63)

Regarding the contents of functional equivalence theory, “equivalence” includes four aspects: (1)Lexical equivalence: the value of a word lies in its use in the language so that translators should find the corresponding meaning in the target language; (2)Syntactic equivalence: translators should not only know whether the target language has such a structure, but also how often it is used; (3)Textual equivalence: in discourse analysis, besides on language itself, translators should focus more on how the language embodies the meaning and function in the specific context; (4)Stylistic equivalence: translation works of different styles have their own unique linguistic characteristics.(Tan Zaixi 2005, 122)

'''3.2 The Guiding Significance of Functional Equivalence Theory to Subtitle Translation'''

Different from general text translation, Subtitle translation is influenced and restricted by more factors, among which cultural factors are the most critical. Cultural factors, obviously, form a gap between the target audience and the source language. This is something that no good translator can eliminate.In order to make up for this deficiency, the missing parts should be compensated, so that the audience response of the two texts can be the same. Narrowing the gap as far as possible and building a bridge connecting the two ends of the gap is the goal of subtitle translators.

To convert subtitle language properly needs to cater to the taste of audience and characteristics of culture. This is a process of dynamic compromise, in which the theory of functional equivalence is an important guiding principle for generating closest audience experience. It is also noted that absolute equivalence does not exist. Taking subtitle translation for instance, audiences of the two texts are influenced by various factors such as historical and cultural background, social ideology, lexicon, grammar, etc., so that there is rare possibility that subtitle translators can achieve completely equivalent translation.

In general, the functional equivalence theory pursues the closest response of the two groups of audience, so as to guide the translators to highlight more the cultural connotation and charm of the source text rather than its form. Under the guidance of functional equivalence theory, strategies of subtitle translation should adopt more liberal translation techniques, integrating the unique characteristics of the subtitles and the prominent characters and relationships in the plays. Functional equivalence theory as the principle, there are varied strategies available for subtitle translation, such as substitution, interpretation, addition, reduction, punctuation, word order adjustment and so on.

===Chapter4 Text Analysis===

This part makes a comparative analysis of the translation of Renren subtitle group and Wanwan subtitle group at lexical level, syntactic level, textual level and stylistic level respectively, points out the existing problems and puts forward some opinions on them.

'''4.1 Lexical Equivalence'''

(1)-Beth Ann: Oh, Rob, it’s lovely.（''Why Women Kill'' 2019）

-Robert: Damn straight!...Well, it’s a mention, is what it is. Yeah, you’re married to a guy who can afford a goddamn mansion.（''Why Women Kill'' 2019）

-Neighbors: Hello! Sheila Mosconi. This is my husband, Leo. I guess you’re our new neighbors.（''Why Women Kill'' 2019）

-Beth Ann: I must apologize for my husband’s language…He doesn’t usually swear.（''Why Women Kill'' 2019）

-罗伯特：那是当然！…这可是豪宅，你嫁给了一个买得起该死的豪宅的人。(Renren subtitle group 2019)

-贝丝安：抱歉我的丈夫出口成脏。…他平时很少说脏话的。(Renren subtitle group 2019)

-罗伯特：你说得太对了！…嗯，这是个豪宅，一个豪宅。没错，你嫁给了一个买得起该死的豪宅的人。(Wanwan subtitle group 2019)

-贝丝安：我必须为我丈夫的言语道歉。…他通常不说脏话的。(Wanwan subtitle group 2019)

Here Beth Ann and her husband had just arrived at the mansion. Beth Ann said the house is beautiful, and Rob said “straight” to show his approval. Since his feeling of proud, Rob added a “damn” to strengthen the tone, similar to “真他妈的” in Chinese. Similarly, “goddamn” is a word used to show that you are angry, annoyed, or surprise. Beth Ann was afraid that the neighbors would think less of them because of her husband’s previous rude remarks, so she explained to the neighbors for her husband.

Both groups didn’t rightly translate Rob’s remarks. Because for the former words of Rob, their translations are respectively “那是当然” “你说得太对了”, not demonstrating Rob’s rudeness at all, so that the audience may be confused when they see Beth Ann’s words for apologize. The translation of “真他妈的太对了” will be better.

In Beth Ann’s words, “language” means words that most people think are offensive, and swear to use rude and offensive language. Renren subtitle group translates “language” as “出口成脏”, ordinarily intending to be homophonic with “出口成章”. The intention is faultless, but such translation apparently doesn’t agree with Beth Ann’s following words “He doesn’t usually swear”. Wanwan subtitle group’s translation of it is simply “言语”, it is not clear enough, while subtitle translation is ought to be as much as easy to understand. Thus “粗言粗语” for “language” here will be a better choice.

(2)Leo：Well, we have four little rug rats. At some point, they are gonna break something that you own.（''Why Women Kill'' 2019）

里奥：我们有四个小家伙。早晚有一天，他们会弄坏你们的东西。(Renren subtitle group 2019)

里奥：好吧，我们有四只小耗子。指不定哪天，他们可能会弄坏你们家什么东西。(Wanwan subtitle group 2019)

While Sheila and Leo were visiting Beth Ann’s house, they asked Robert and Beth Ann if they had any children, and introduced that they had four. Leo used “rug rats”, which means annoying children, to describe his children. Because he thought the children are naughty, which was indicated by his following words “they are gonna break something that you own”.

In such background, both groups didn’t translate the word phrase properly. Renren subtitle group translate it as “小家伙”, failing to embodying the children’s feature of naughty, while Wanwan subtitle group translate it as “小耗子”, employing literal translation strategy, but can cause puzzlement of audience since we are not used to using “小耗子” to describe children in Chinese. Considering Chinese culture, the translation can be revised as “熊孩子”.

(3)Eli: I married a kick-ass lawyer.（''Why Women Kill'' 2019）

伊莱：我嫁给了一个成功的律师。(Renren subtitle group 2019)

伊莱：我娶了一个超厉害的律师。(Wanwan subtitle group 2019)

As we introduced above, Taylor’s husband Eli was unemployed and Taylor had been the one who provided the family. She was an extremely independent, capable woman, taking care of Eli like his mother.

So there is a breakthrough in Renren subtitle group’s translation, it uses the word “嫁” to present Eli’s feature of reliance. The important feature of subtitle language - personalization of language gets embodied. In addition, Taylor was a feminist. The series’ three female protagonists, their social identity lifting from a housewife, a socialite to a lawyer, constitute a history of female growth. The translation at here is exactly to the point and is a bravo example of functional equivalence at lexical level.

(4)Simone: Tommy, that kiss we shared was sweet, but it was not a down payment.（''Why Women Kill'' 2019）

西蒙妮：汤米，我们那一吻是很甜蜜，但它不是笔首付。(Renren subtitle group 2019)

西蒙妮：汤米，我们的那个吻很甜蜜，但它并不代表我们之间有可能。(Wanwan subtitle group 2019)

Tom was constantly on the pursuit of Simone. Because of Tom’s age and identity, her best friend’s 18-year-old son, Simone thought there is no possibility between them.
The word phrase “down payment” is a metaphor here, and “首付” is literal translation. In principle, the translation of literary works should try to keep the rhetorical devices of the original. In subtitle translation, however, in order to reduce the time for the audience to think, semantics of language must be as clear as possible, so as to better convey the information. It’s also a kind of fidelity to the original. So I think to specify it as “并不代表我们之间有可能” is better.

'''4.2 Syntactic Equivalence'''

(5)Naomi: Misery loves company.（''Why Women Kill'' 2019）

娜奥米：一起比惨，痛苦减半。(Renren subtitle group 2019)

娜奥米：同病方能相怜。(Wanwan subtitle group 2019)

“Misery loves company” is an English proverb, generally translated as “同病相怜”. The translation is proper since Chinese idiom was employed, functional equal to English proverb. The translation of “一起比惨，痛苦减半” here is also acceptable. Because it contains end rhyme, “惨” and “半”, and has a slang feel. Moreover, it perfectly restores the original symmetrical sentence structure.

(6)①Simone: I’m 20 minutes late, again.（''Why Women Kill'' 2019）

西蒙妮：我迟到了20分钟，又一次。(Renren subtitle group 2019)

西蒙妮：我迟到了20分钟，我已经迟到了很多次了。(Wanwan subtitle group 2019)

②Simone: You think you’re gonna get out of this by dying?（''Why Women Kill'' 2019）

西蒙妮：你以为你能以死解脱吗？(Renren subtitle group 2019)

西蒙妮：你觉得，你这样死掉就可以摆脱这一切吗？(Wanwan subtitle group 2019)

As we mentioned above, for factors of time and space, subtitles put on the bottom of the screen can change in a moment. Therefore subtitle translations are required to be not only precise, but also concise. In these two sets of sentences, Renren subtitle group’s translations are better, both contains 10 words of Chinese, while Wanwan’s both contains 17 words. If the sentence is too long, the space at the bottom of the screen may not hold, and the subtitles have to switch more quickly to keep up with the dialogue of the characters. In addition, the duration of the subtitle is very short, only about two or three seconds. In such a short time, to let the audience understand the message conveyed by the subtitle, the subtitle translation must be concise and easy to read.

(7)①Taylor: You’ve been insecure lately because of your career.（''Why Women Kill'' 2019）

泰勒：你最近没有安全感，因为你事业不顺。(Renren subtitle group 2019)

泰勒：因为你的工作，你最近一直没有安全感。(Wanwan subtitle group 2019)

②Tom: You’re wearing sunglasses in doors, at night.（''Why Women Kill'' 2019）

汤姆：你在室内而且是在晚上戴着墨镜。(Renren subtitle group 2019)

汤姆：那是因为你大晚上的还在屋子里戴墨镜。(Wanwan subtitle group 2019)

There are big differences between English and Chinese in the center of gravity. In these two sets of sentences, we will discuss two kinds of centroid ordering problems, one is the ordering of causes and results, the other is the ordering of time and space. The center of gravity of English sentences and Chinese sentences is generally presented in hypotheses, conclusions, results, etc. English sentences generally focus on the front and put the main part at the beginning of the sentence, while Chinese sentences generally vice versa, like “因为你的工作，你最近一直没有安全感”, rather than “你最近没有安全感，因为你事业不顺”.

When stating the time and place of the event, English sentences usually start with the place and end with the time, so we seldom hear statement like “I tonight stay at home”, but “I stay at home tonight”. But in Chinese, the situation is different, the time usually comes first, behind which follows the place. For this factor, Wanwan subtitle group’s translation of “大晚上的还在屋子里” is better than Renren’s “在室内而且是在晚上”.

(8)①Simone: You know what they say: It’s not a party until someone breaks something.（''Why Women Kill'' 2019）

西蒙妮：俗话说，没有打碎过东西的派对就不算是派对。(Renren subtitle group 2019)

西蒙妮：你知道的，大家都说派对是从有人打碎了什么贵重的东西开始的。(Wanwan subtitle group 2019)

②Taylor: This is the part where you walk away to avoid going to prison.（''Why Women Kill'' 2019）

泰勒：你现在该为避免蹲大牢走开了。(Renren subtitle group 2019)

泰勒：但如果你现在转头离开，就不用再进监狱。(Wanwan subtitle group 2019)

By syntactic equivalence, it emphasizes that translators should not only know whether the target language has such a structure, but also how often it is used. It means that translators must take idiomatic expressions of the target language into consideration, to make target texts expressive and smooth. Regarding the three translation principles of “faithfulness, expressiveness and elegance” put forward by Yan Fu, Qian Shaochang believes that “expressiveness” should be the first. In these two sets of sentences, translations of “没有打碎过东西的派对就不算是派对” and “但如果你现在转头离开，就不用再进监狱”are much more idiomatic.

'''4.3 Textual Equivalence'''

(9)-Robert: I saw you talking to the neighbors. What are they like?（''Why Women Kill'' 2019）

-Beth Ann: Italian.（''Why Women Kill'' 2019）

-罗伯特：我看到你和邻居聊天了，他们什么样？(Renren subtitle group 2019)

-贝丝安：意大利人。(Renren subtitle group 2019)

-罗伯特：我看到你在和邻居讲话，他们怎么样啊？(Wanwan subtitle group 2019)

-贝丝安：意大利人。(Wanwan subtitle group 2019)

After talking with her new neighbors for the first time, Beth Ann described her new neighbors as Italian, with a little bit of a label, which shows that she is not very fond of them.

Evidently, there contains a culture-bound situation in the dialogue. But two groups did not illuminate the conventional meaning, thus making audience completely confused. They only cared about language itself, but did not pay attention on how the language embodies the meaning and function in the specific context, failing to realize functional equivalence at textual level.

In fact, once during World War II, Americans suffered unfair treatment for a long time, then President Franklin D. Roosevelt, issued a statement, announcing citizens of Japan, Germany and Italy as “America’s foreign enemies”. Although on October 12, 1942, the U.S. attorney general Francis Biddle announced that Italian was no longer the nation’s enemies, but Americans in the 1960s still cannot get rid of their inherent prejudice for Italians. In such historical background, the implication concerning cultural factors requires illuminating. Translators can add a brief annotation behind the words, or add words like “你懂的”, “你说呢” to indicate deliberate implication but evident prejudice.

(10)–Jade: Do you like bacon?（''Why Women Kill'' 2019）

-Eli: Well, I’m Jewish, so, yeah.（''Why Women Kill'' 2019）

伊莱：这个嘛，我是犹太人，所以，我喜欢。(Renren subtitle group 2019)

伊莱：我是犹太人，但…行吧。(Wanwan subtitle group 2019)

When Jade stayed at Taylor’s, she would get up early every day to make breakfast for the couple. The couple, on the other hand, enjoyed it because they usually ordered takeout and few people took care of their lives. So when Jade brought breakfast bacon to Eli and asked if he liked it, Eli replied politely.

However, as Eli implied, he was a Jewish. If we know something about Jewish culture, we know that they don’t eat pork. And bacon is salted or smoked pork. For this case, Wanwan subtitle group handled it better than Renren did. It translate “so, yeah” as “但…行吧。”, adding an ellipsis and expressing the turning meaning, so that manifested Eli’s polite intention of not letting Jade down and conveyed the function of the original dialogue. Renren subtitle group’s translation just adopted literal translation, failing to present Eli’s inner rejection, thus making audience neglect the culture fact. Translation practice is not only a simple literal translation of language. The impact of cultural differences also needs to be considered.

(11)–Tom: It’s called a Swatch. And, it’s waterproof.（''Why Women Kill'' 2019）

-Simone: Oh, so it’s safe from my tears of joy.（''Why Women Kill'' 2019）

-汤姆：这是斯沃琪手表。而且，这是块防水手表哦。(Renren subtitle group 2019)

-西蒙妮：那它不会被我喜悦的泪水弄坏了。(Renren subtitle group 2019)

-汤姆：是斯沃琪手表。还有，防水。(Wanwan subtitle group 2019)

-西蒙妮：那我就不用怕我的喜悦之泪把它泡坏了。(Wanwan subtitle group 2019)

Simone and Tom were on their first date. Tom carefully prepared a gift - a watch called Swatch- and cheerfully told Simone that it was waterproof. Before opening the present, Simone assumed it was something like jewelry. After seeing the waterproof watch, she expressed her distaste for the gift humorously.

Reading the two translations, we will feel two completely different tone of Tom. One is earnest and full of expectation, the other is brief and coldish. As we know, Tom is a boy in his early eighteen, the calm and concise language style does not fit him. And when he presented the watch to Simone, he was delightful and thought Simone would like it. Therefore Renren subtitle group’s translation of “这是斯沃琪手表。而且，这是块防水手表哦” is better. The adding modal particle “哦” is to the point, too.

Apparently, Simone did not like the gift, and she thought her little boyfriend and his gift of a waterproof watch were childish. As harsh as she was, so sharp were her words. The two group’s translation both failed to transmit the illocutionary meaning of Simone’s words, thus failing to fulfill the pragmatic function of language. In order to convey Simon’s implication and retain the humorous style of the source language, this sentence can be translated as “那它真是能防住我喜悦的泪水”, which means that she was very happy and expected to receive gift from Tom, but the gift itself made her joy disappear.

(12)-Simone: You wouldn’t want to ruin her special day with a divorce.（''Why Women Kill'' 2019）

-Karl: No.（''Why Women Kill'' 2019）

-西蒙妮：你不会想用离婚来毁了她的大好日子吧。(Renren subtitle group 2019)

-卡尔：对。(Renren subtitle group 2019)

-西蒙妮：你不想因为离婚，就毁掉她最特别的一天吧。(Wanwan subtitle group 2019)

-卡尔：不会。(Wanwan subtitle group 2019)

Simone put forward that she won’t divorce with Karl until her daughter’s wedding. Karl also did not want to ruin her daughter’s wedding so he agreed, shaking his head.
Karl was shaking his head when he answered “no”. Therefore it is not agree with his act if we translate “no” into “对”, although it is right in English when we translate the answer of general questions. When translating film and television works, due to the role of pictures, sounds, characters, the translation should fully consider all of the factors.

'''4.4 Stylistic Equivalence'''

(13)Beth Ann: You want to see the same old Beth? Fine, here she is in all her glory.（''Why Women Kill'' 2019）

贝丝安：你不是想从前那个贝丝吗？好啊，老娘在此，胴光闪耀。(Renren subtitle group 2019)

贝丝安：你想看那个始终如一的贝丝？她就在这儿呢，毫无保留。(Wanwan subtitle group 2019)

When Beth Ann found out that her husband was cheating on her, she still thought it was her fault, so she changed her image, got a haircut and bought a new dress. However, Robert did not notice her change at all, and said he did not need Beth Ann to change but to make dinner for him. Beth Ann got a little angry and made a surprising move: she sat down at the table, naked.

There contains a word “胴” in Renren subtitle group’s translation. It means the body after the removal of the head, limbs and internal organs. But in real life, people use it very infrequently and few people know what it means. This is likely to prevent the target audience from resonating with the source audience. So Renren subtitle group’s translation is improper here. The choice of word, if too written or obscure, will affect the target audience’s understanding of the meaning of the source sentence.

(14)-Taylor: Honey, that is a stupid plan.（''Why Women Kill'' 2019）

-Eli: That’s a bit harsh, but, okay, fine, you go.（''Why Women Kill'' 2019）

-伊莱：扎心了，好吧，你说。(Renren subtitle group 2019)

-伊莱：这么说可有点伤人，那行吧，你来。(Wanwan subtitle group 2019)

There contains a network vocabulary “扎心” in Renren subtitle group’s translation. As we emphasized, in films and TV works, the words of the translation should be popular. When the translator can find several similar equivalents, he must choose them carefully. At present, the majority of Chinese people who like to watch American TV series are young people, so the appropriate use of Internet vocabulary can enhance the resonance with the target audience.

(15)①-Robert: Well, I should get going.（''Why Women Kill'' 2019）

-Beth Ann: Going?（''Why Women Kill'', 2019）

- Robert: To my dinner meeting.（''Why Women Kill'' 2019）

-罗伯特：去我的晚餐会议。(Renren subtitle group 2019)

-罗伯特：去应酬。(Wanwan subtitle group 2019)

②–Amy: Who got to you?（''Why Women Kill'' 2019）

-艾米：谁给你吹耳边风了？(Renren subtitle group 2019)

-艾米：谁影响了你？(Wanwan subtitle group 2019)

In these two sets of sentences, “应酬” and “吹耳边风” are better translations, while “晚餐会议” and “影响” are too formal. In films and TV series, especially in the dialogue between characters, colloquialism should be emphasized. Take “Who got to you?” for instance, Amy was Simone’s daughter and was angry about her boyfriend’s affair. Simone had been on Amy’s side at first, but began to speak good words for Amy’s boyfriend after she knew that Amy intended to use Tom to revenge. So the idiom “吹耳边风” is rather appropriate here. The use of idiom exactly accords with the principle of colloquialism.

===Chapter5 Subtitle Translation Strategies===

Based on the analysis above, we can achieve some conclusions in terms of lime lights on subtitle translation under the guidance of functional equivalence theory. In this part we will discuss on some specific strategies to deal with the re-combed unique characteristics of subtitle translation.

'''5.1 Instantaneity: reduction/word order adjustment'''

In subtitle translation, we are obliged to provide information instantaneously and to ensure that the subtitle and the picture are highly synchronized. Due to the restriction of time and space, the strategies of reduction and word order adjustment are worth our attention.

'''5.2 The property of being informative: colloquialism'''

Subtitle translation came into being in order to facilitate the audience to get a better viewing experience. Therefore it is ought to provide authentic, useful and easily understandable information, which requires the language of subtitle translation be concise, clear, informal and easy to understand. In addition, in films and television works, the dialogue of characters occupies a so important position that sometimes the colloquialism of language must be considered.

i.e. she is in all her glory: 毫无保留（''Why Women Kill'', 2019）

'''5.3 The property of being situational: addition/interpretation'''

The situation discussed here includes many aspects, such as the character in the film, historical and cultural background, plot hints and so on. In this case, it is necessary to find out the profound meaning behind the literal meaning, and give the audience more clear prompts, solving the comprehension gap.

i.e. language: 粗言粗语; it was not a down payment: 不代表我们之间有可能; Italian: 意大利人，你懂的/你说呢（''Why Women Kill'', 2019）

'''5.4 Comprehensiveness: punctuation'''

It is to be noted that, in subtitle translation, language should include not only the spoken language, but also the action, gesture, emotion and other information implied in the picture. Only by realizing the comprehensiveness of subtitle translation, can the film information be conveyed to the audience completely.

i.e. Well, I’m Jewish, so, yeah: 我是犹太人，但…行吧（''Why Women Kill'', 2019）

'''5.5 Popularity: substitution/colloquialism'''

A film or television work faces the broad masses, its language should be popular correspondingly. This feature puts forward two main requirements for subtitle translators: the first is the popularity, which is similar to colloquialism we have mentioned; the second is the timeliness. The appropriate use of buzzwords can enhance the audience’s resonance.

i.e. little rug rats: 熊孩子; That’s a bit harsh: 扎心了; dinner meeting: 应酬; Who got to you: 谁给你吹耳边风了（''Why Women Kill'', 2019）

===Chapter6 Conclusion===

Being an explanatory thesis, this paper has tried to shed light upon the topic of subtitle translation from the perspective of functional equivalence theory. The work has followed the typical procedure of a scientific study: firstly, it introduces the main characteristics of subtitle translation summarized by previous researches and then it presents the functional equivalence theory. Then, respectively from lexical, syntactic, textual and stylistic level, this paper selected some typical examples of subtitles in Why Women Kill as analysis objects, pointing out the advantages and disadvantages of the translation versions. Lastly, the author explores the subtitle translating strategies under the guidance of this theory.

It is to be noted that functional equivalence is not absolute, but approximate. In the process of subtitle translation, the translator is obliged to employ various kinds of strategies and methods, from different angles and levels for effective treatment, to make the effect of the target text as much as possible close to that of the original, and make cultural characteristics of the original can be reserved.

In particular, subtitle translation guided by functional equivalence theory should attach importance not only to the equivalence of words and sentences, which are small translation units, but also to the equivalence of texts and styles. Translators often focus on how to translate a single sentence or word well, but ignore the cohesion of the context or the consistency of the speaker’s dialogue, resulting in the dialogue between the characters becoming self-talk. Several typical examples are given to illustrate the importance of contextual equivalence.

This paper holds that translators must have a thorough understanding of the unique characteristics of subtitles, such as being instantaneous, informative, situational, comprehensive, and popular etc., flexibly apply various translation strategies, and constantly improve their quality in translation practice. The evaluative criterion of subtitle translation should be whether it can provide the audience with the closet and the most natural information combined with the picture and sound in the limited space and time.

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*Liang Shuang梁爽. (2012). 功能对等理论在电影字幕中的应用研究[J].[Research on the Application of Functional Equivalence Theory in Film Subtitle Translation]. 对外经贸Foreign Trade and Economic Cooperation (09):140-142.

*Ma Huijuan马会娟. (2003). 奈达翻译理论研究（英文本）[M].[Research on Nida’s Translation Theory (English Version)]. 北京:外语教学与研究出版社Beijing: Foreign Language Teaching and Research Press.

*Qian Shaochang钱绍昌. (2000). 影视翻译——翻译园地中愈来愈重要的领域[J].[Film Translation--The Increasingly Important Fields in Translation Parks]. 中国翻译Chinese Translation (01): 61-65.

*Tan Zaixi谭载喜. (2005). 翻译学[M].[Translatology]. 武汉:湖北教育出版社Wuhan: Hubei Education Press.

*Zhang Chenxiang张沉香. (2007). 功能目的理论与应用翻译研究[M].[Functional Purpose Theory and Applied Translation Studies]. 湖南:湖南师范大学出版社Hunan: Hunan Normal University Press.

*Zhang Chunbai张春柏. (1998). 德国的功能翻译理论[J].[German Functional Translation Theory]. 中国翻译Chinese Translation (03): 45-50.

*Zhang Yan张燕. (2009). 浅析英文电影翻译中的文化碰撞[J].[An Analysis of Cultural Clash in English Film Translation]. 电影文学Film Literature (14): 147-148.

*Renren subtitle group (2019.7.26).Translation of Subtitles in ''Why Women Kill''.“Why Women Kill” .http://www.rrys2020.com/, 2019-7-26/2020-12-2.

*Wanwan subtitle group (2019.7.30).Translation of Subtitles in ''Why Women Kill''“Why Women Kill” .http://wanwansub.com/, 2019-7-30/2020-12-2.

--[[User:Tang Ming|Tang Ming]] ([[User talk:Tang Ming|talk]]) 01:57, 21 December 2020 (UTC)Tang Ming

==The Breakthrough and Innovation of Dong Qiusi’s Translation Thoughts 娄灿灿 Lou Cancan MTI 英语笔译==

===The Breakthrough and Innovation of Dong Qiusi’s Translation Thoughts===

<center> Lou Cancan 202070080599. </center>

===Abstract===
Dong Qiusi is a famous Chinese practitioner and thinker in translation. From the second half of the 1940s to the early 1950s, he deeply reflected on many issues in the field of Chinese traditional translation studies and made important contribution to the innovation and development of translation in the middle of the 20th century. During this period, Dong Qiusi put forward some innovative viewpoints of breakthrough sense. For example, he believed that translation criteria should be followed based on different styles and that translation is "re-creation". When it comes to idea that the nature of translation is art, Dong Qiusi argued that translation is theoretical and emphasized the objective regularity of translation, which marked the shift of traditional Chinese translation thoughts from traditional to modern ones. Dong Qiusi initiated the establishment of Chinese translation studies as a discipline. He took the lead in separating translation criticism from traditional translation theories and focused on the two for deep study. He also included the history of translation into the research of translation as a discipline, thus building up a frame of translation studies consisting of translation criticism, translation theory and translation history.
===Key words===
translation criteria; Dong Qiusi; recreation; translation studies as a discipline; translation criticism; translation theory; translation history

===题目===
董秋斯翻译思想的突破与创新

===摘要===
董秋斯是我国著名的翻译实践者和思想家。从20世纪40年代下半叶到50年代初，他对中国传统翻译研究领域的许多问题进行了深刻思考，为20世纪中期翻译的创新和发展做出了重要贡献。这一时期，董秋斯提出了一些具有突破性意义的创新观点。例如，他认为不同的风格应该遵循不同的翻译标准且翻译是“再创造”。在谈到翻译的艺术性质时，董秋斯认为翻译是理论性的，强调翻译的客观规律性，这标志着中国传统翻译思想由传统向现代的转变。董秋斯开创了中国翻译研究这门学科的创立，他率先将翻译批评理论与传统翻译理论分离开来，并对两者进行了深入研究。他还把翻译史作为一门学科纳入到翻译研究中，从而形成了由翻译批评、翻译理论和翻译史组成的翻译研究框架。

===关键词===
翻译标准；董秋思；再创造；翻译学；翻译批评；翻译理论；翻译历史

===1.Brief Introdction of Dong Qiusi===

Dong Qiusi, originally named Zhan Shaoming, was born in Jinghai County (today's Tianjin City) in 1899. He graduated from Yanjing University (the predecessor of Beijing University) in 1926 and in the same year he participated in the Northern Expedition （北伐战争)， editing the monthly ''Bloody Road''. In 1930, he joined in the launching of the League of Left-Wing Writers and the Council, editing the monthly'' International''. He worked as a secret agent in China for the Communist International during the 1930s. He participated in orginazing the China Association for Promoting Democracy in 1945 and joined the Communist Party of China in 1946. Persecuted during the Great Cultural Revolution in 1969, he died with unjust. (Zhuang Zhixiang 2017, 901)

Dong Qiusi is a famous and outstanding Chinese literary translator. He had translated more than 50 foreign literary masterpieces in his lifetime. After the founding of the New China, he bacame chairman of the Shanghai Translators'Association, Editor-in-Chief of Translation, copy-editotr of the China Writers Association and Deputy Chief Editor of World Literature. His major translations include ''David Copperfield'', which is now still in print, ''A Home for the Highland Cattle'' by Doris Lessing, ''Cement'' by Fyodor Gladkov, ''War and Peace'' by Leo Tolstoy and so on. (Tian Chuanmao 2013，242)

Not only did Dong work hard as a translator, but he also devoted himself to theoretical research on translation. During his long years of translation practice and work, he kept thinking about translation theories and made great contribution to the development of translation in New China. Early before the founding of the People's Republic of China, he had expressed his views on translation in such papers as ''On Translation Principles'' (1946), ''About Indirect Transalation'' (1946), and ''On the Value of Translation'' (1948). After 1949, he published three papers in ''Translation Tongbao Magazine'', including ''On the Construction of Criticism'' and ''Self-criticism in Translation Circles'' (1950), ''The Criteria and Priorities of Translation Criticism'' (1950) and ''On the Construction of Translation Theory'' (1951). (Zhuang Zhixiang 2017, 901)

The three papers are of great significance for the development of translation theory in China. Dong's translation thought is profound and extensive, covering construction of translation theory, translation criticism, selection of source texts, strategies of foreignization and domestication, recreation in literary translation, relationship between and the value of translation, etc. His views on translation, especially on the construction of Chinese translation theory and translation criticism, are of great importance in the translation history of our country. (Zhuang Zhixiang 2017, 901-902)

===2.Dong Qiusi’s Breakthroughs in Translation Thoughts===

'''2.1 Breakthrough in the Traditional Translation Criteria'''

In terms of translation standards, Dong Qiusi made up for the deficiency of traditional Chinese translation criteria from the perspective of text type. From Buddhist scriptures translation to the middle of 20th century, one-way and simplistic mindset had been throughout the discussion on the issue of translation criteria. people always consciously or unconsciously sought a unique and right translation criterion as their ultimate pursuit and most people were prone to deem the translation for literary texts as the reference. (Wang Qinghuha 2016, 18)

There is no doubt that we all hope that translation standards are as simple as possible, and that one standard can function as solution to all problems in translation. However, practice has proved that it is not feasible for the complex work of translation. With the increasing various text types, unified translation standard can barely guide all types of translation practice. When discussing translation standards, most people only consider the relatively single text types they are exposed to, namely Buddhist scripture, social science or literature. Few take it into account that translation standards should vary depending on the type of text. Dong Qiusi was aware of this matter as early as 1946, and it is probably not enough to judge that he had a keen academic vision. (Wang Qinhua 2016, 32-33)

To study Dong Qiusi's translation criterion, we can not bypass Yan Fu. Yan Fu's three-character criteria "faithfulness, expressiveness and elegance" had exerted far-reaching influence and had been the only guide for translators for decades since it was put forward. Especially in the first half of the 20th century, most of the Chinese translation experts embraced the criterion of Yan Fu. (Sun Yifeng 2012, 2)

Contrary to Yan Fu, Dong Qiusi believed that translation criteria for theoretical texts and literature ones are distinctive. For literary text, translators could adopt such standards as to be faithful to the original in "thought, style, inclination and fluency," which could be condensed into a single word, "faithfulness." Dong Qiusi held flexible and dialectical attitude towards the order of "thought, style, inclination and fluency". (Wang Qinghua 2016, 18-19)

In terms of theoretical texts, Dong Qiusi thought that yan Fu's "faithfulness" and "expressiveness" should be adopted. That is to say, we should be faithful to the ideological content of the original work and ensure the fluency of the translation. As for "elegance", Dong Qiusi thought it could be justified by the times where Yan Fu lived in. "Elegance" was not only unsuitable for the standard of "theoretical texts" in the era of "vernacular Chinese", but also unsuitable for the standard of "literature texts". As is known to all, in the 1940s, the discussion on translation criteria in China and abroad basically stayed within the language level of content, form, style and so on. The fact that Dong Qiusi thought about this issue from the perspective of text type was leading the world at that time. (Wang Qinhua 2016, 20-21)

'''2.2 Literature Translation is Recreation'''

Translation means to transfer the meaning of one language into another, while creation refers to the production of literary and artistic works. Translation is constrained by source text, while creation is free. It has been undcr discussion for a long time whether translation is a kind of creation or not. Many scholars, such as Guo Moruo, Zhu Guangqian , Luo Xinzhang , agreed that translation is a kind of creation. For example, Bassnett said it is therefore quite foolish to argue that the task of the translator is to translate but not to interpret, as if the two were separate exercises. (Newmark 1988, 33)

The interlingual translation is hound to reflect the translator’s own creative interpretation of the SL text. Dong also thought of translation as a recreation. He said, "a translator should not only get well acquainted with the meaning and style of the source text, but also with the author’s personality, his intention and other factors concerned. Having arrived at this stage, the translator is not only faced with words any more, but with the images behind the words. Therefore, what he needs to do is to express those concrete images out in his native language rather than just transfer the lexical meaning of one language into another. What I said might be a little exaggeration, but the translator should feel as if he were the author of the source text who was writing in another language that he was good at." (Bassnett 2004, 83)

Since the images are organized by the author, their expression modes should also belong to the author. In this case, as British translator Alexander Fraser Tytler has stated, what the translator can do is nothing but recreate, although he has already obtained the soul of the original author.” (Ling Shan 2004, 86)

As we can see, initially, Dong viewed that literature translation is creation, which could be seen as his recognition of the idea by Guo Moruo. Dong Qiusi considered that translation is not merely a simple, technical work, and the translation process requires the translator to exert his/her personal understanding, imagination and expression. A translator, like a writer, faces exactly the same things, but produces very different products. There is no doubt that both of them show the characteristics of creation. (Ling Shan 2004, 86-88)

Dong Qiusi also said that just because of the existence of creativity, translators are able to produce different versions, making it possible that readers get close to and learn the true charm of the original work. Meanwhile, it should be alert that the translation being elevated to the status of creation will typically cause the translators to move from one extreme to another. In the history of translation, there are many cases in which the original texts have been freed from the shackles and the creativity has been overplayed. (Wang Qinghua 2016, 41)

For example, Lin Shu, a translator who did not master any foreign language, gave free play to his subjective creativity in the process of translation and ended up deviating from the original texts. Considering the limitation of creativity, Dong Qiusi modified his previously agreed view that "translation is creation" and added a "re" in front of the word "creation". Obviously, Dong Qiusi still believed that the translation of literature work were by no means a mechanical and technical labor and could not be completed by mere imitation. In his view, the creativity of literature translation is essential. The translator can only constantly get close to the original, but can not do a complete match with the original. (Wang Qinhua 2016, 41-43)

In this process, the translators will inevitably give full play to his creativity. However, writers are free to write as they please. In contrast, the specific images that the translators wants to express are created by the original authors, meaning that translators are not as liberal as the original authors. Therefore, he was convinced that the creation of the translator is relative and absolute 100% creation is impossible; The translator's creation should be based on the original creation, which is a kind of "re-creation". (Wang Qinhua 2016, 45)

It is self-evident that the modification of "translation is creation" to "translation is re-creation" is intended to emphasize the unity and opposition relations between the creativity and faithfulness of literary translation. "Re-creation" not only affirms the status and value of the translator's creativity in translation, the translator's positive role in the translation, but also demonstrates that the translator's creativity is limited, which means they can not break away from the original texts, give play to the imagination of the individual and create as much as they desire. In a word, Dong Qiusi deems it that the creation of literary translation should be definitely based on the original work and it is a kind of "re-creation" in nature. (Ling Shan 2004, 87)

'''2.3 Translation is Science'''

In 1951, Dong Qiusi clearly proposed that translation is science in his article ''On the Construction of Translation Theory''. According to him, the translation process is regulated by objective rules. These rules can be used for generating adequate translations. In order to discover and understand these rules,translation scholars should study all factors involved, and then use their findings to contribute to a complete theory, which is scientific owing to its objective basis. He explained that translation is science, meaning that there are laws that can be followed in the process of translation between Chinese and Western languages, and that it is not correct to say that translation can be done simply by talents and inspiration. (Luo Xuanmin 2004, 26)

Since these translation laws are objective, not discovered simply by imagination, to master these laws, we need to do thorough and detailed study. To be specific, we need to explore three main aspects: first, the structure, characteristics of various languages; Second, the contents and ways of expression of various disciplines; Third, translation experience in different times and countries. (Luo Xuanmin 2004, 26)

In Dong’s opinion, if many objective laws in translation could be summarized through investigation and research for people to learn and refer to, the novice translators would avoid wasting much time and energy to explore methods and techniques, and would not repeat the previous failures. Thus, it would be helpful to promote the translation work to achieve greater progress. This not only shows Dong Qiusi's profound understanding of the significance of studying the objective laws of translation in guiding practice, but also can be interpreted as his regret for the loss caused by Chinese translators' long-term neglect of the scientific nature of translation. (Chan Tak-hung 2004, 226)

Dong Qiusi, inheriting the traditional Chinese concept that translation is art and enlightened by the newly emerging foreign view that translation science, clearly realized that translation, as art, would become random activities if it did not observe the objective scientific laws and accept the guidance of the objective laws. Therefore, in 1951, he became the first person in China who claimed that " translation is a kind of science " in the most authoritative journal Bulletin on Translation. (Chan Tak-hung 2004, 226)

Dong Qiusi is the earliest translators in China who was aware of the unity and opposition relations between scientific and artistic translation. His view that translation is science is an important breakthrough in the development of traditional Chinese translation studies in the middle of the 20th century, which marks the beginning of Chinese translation studies turning to linguistic science and plays an important role in the historical transition of Chinese translation studies from ancient to modern times. (Chan Tak-hung 2004, 227)

===3. Dong Qiusi’s Innovation: to Establish Translation Studies As a Discipline===

Back in the 1950s, it became obvious that translation Studies in China required theoretical breakthroughs. Speaking of translation studies, the name of Dong Qiusi was worth special mentioning. Dong Qiusi, in an article entitled On the construction of translation theory in Translation Newsletter, made the proposal to establish translation studies as a discipline, claiming that "China has a long history of translation and, in spite of the lack of systematic theorization, has acquired an abundance of scattered and unconsolidated experiences and ideas". (Dong Qiusi 1951, 608)

In his view, "translation is not something unknowable; rather, it is an existential phenomenon governed by laws unique to itself, and therefore has all the qualities needed to become a theoretical". Dong projected a sanguine prognosis largely based on this perception of China’s long history of translation. With the wisdom that hindsight affords, Tan Zaixi ruefully notes:“In the 1950s China was behind no other country in terms of the construction of Translation Studies. Had Dong Qiusi’s idea caught everyone’s attention, our translation research might have been ahead of the West all along.” (Tan Zaixi 1995, 15)

What Dong seemed to be doing in that paper was what Nida had earlier on in 1947 tried to do, i.e. applying a ‘scientific’, modern linguistics approach to the study of translation. Given the fact that there was virtually no academic contact with the West in the early years after the Chinese socialist revolution of 1949, Dong or his fellow Chinese scholars would not have access to, or be able to even hear of, Nida’s work, and that the Russian scholar Andrei Fedorov’s work was not to be published till 1953, a full two years after Dong had published his paper, we may say that at the time Dong’s proposition on applying a ‘scientific’ translation studies approach to the theoretical development of translation was quite original, and seemed in large measure to be modernizing Chinese translation discourse, in spite of the fact that Dong’s paper did read more like a ‘policy speech’ than in-depth academic research, or in some ways it was not as substantiated research as were Nida’s or Fedorov’s work. (Chan Tak-hung 2004, 225)

However, this optimism is retrospectively ungrounded because China was soon afterwards plunged into great social and political upheaval and its embryonic intercultural connectivity would be severed. Translation Studies could not develop until the early 1980s when translation activity was in full swing once again, fuelling an interest in analyzing translation problems as well, since large scale translation practice created renewed impetus for promoting Translation Studies. (Sun Yifeng 2012, 2)

Nevertheless, it was not difficult to judge from the contents of several articles by Dong published successively from 1950 to 1951, such as How to Establish Translation Criticism and Self-Criticism, Criteria and Key points of Translation Criticism, and On the Construction of Translation Theory that he had formed a preliminary framework at that time. This framework consists of three parts: translation criticism, translation theory and translation history. Dong envisaged two steps towards this. (Wang Qinghua 2016, 77)

First, that a “common programme” be drafted on the study of major issues such as methods of translating, systems of revision and proofreading, criteria of translation, etc. for adoption by a national conference on translation. Second, that the government sanctioned agency organize experts to do six things: (1) write a history of translation in China; (2) introduce Western books on translation theory to Chinese readers; (3) use scientific linguistic methods to compare Chinese and foreign languages; (4) conduct translation criticism; (5) sum up experiences of translating; and (6) publish a translators’ journal. The end products of this national drive would be two books, one on the history of translation in China, and the other on the translatology of China. (Fan S.1999, 42)

'''3.1 Translation Criticism'''

"Translation criticism is a major link between translation theory and translation practice." Not only can translation criticism be used to guide translation practice, but it can also enrich translation theory. It plays most direct role in the application of translation theory into translation practice. It can be seen that Dong has a very clear understanding of the positive function of translation criticism, in order to make translation criticism serve translation practice constructively, he put forward practical opinions and suggestions on the criteria, priorities, and approaches of translation criticism, etc. (Newmark 1988, 184)

Exactly as he said, this kind of translation criticism could play a very good supporting role even though it could not substitute for the whole work of constructing theoretical system of translation, because it could enrich translation theory, and defined each definition clearly and specifically, which was very important for the construction of any theory. (Zhang Qian 2012, 5)

Translation development is inseparable from translation criticism, but translation criticism has been in a non-rational state for a long period, and translators always turn a blind eye to some serious problems, such as the impetuous translation climate, blind introduction of copyright, decreased translation quality. etc. The fundamental reason for this situation lies in that we do not establish a positive and effective criticism theory as Dong said. The establishment of such a theory depends largely on the establishment of scientific translation criticism system. (Zhang Qian 2012, 5)

Although translation criticism can be traced back to ancient times in China, such as the argument about literal translation and free translation, the research on translation criticism itself did not start until after 1949. In the early period after the founding of New China, the tasks that Chinese translators faced with were pretty arduous. There were two main problems: translation work was poorly planned and organized, and low-quality translations were published in large quantity. Therefore, how to solve the problems became one of the major tasks for the relevant department of the government. On March 26, 1950, ''China Daily'' published three papers on translation criticism with the title of “Taking Serious Attitude to Translating” by the Divisions of People’s literature and People’s Field for Arts. That is to say, the first new chapter of translation criticism began in early 1950’s in China. (Sun Zhili 1996，193)

In Dong's opinion, translation criticism is of great importance in that it is conducive to solving many practical problems and makes great contribution to cultivating translation talents, improving translation quality and developing translation criticism research itself. Dong Qiusi also put forward seven valuable Suggestions on how to carry out translation criticism: Firstly, distinguish established translators from novice ones. If a famous translator is irresponsible, he should be seriously criticized. For new translators, try to point out their mistakes. What is more important is to tell them how to correct mistake. Secondly, pin down the key points. The number of translation work is too large to criticize each of them. Thirdly, master principles and solve the issue of principles in translation through some typical cases. Fourthly, recommend successful experience and avoid simply criticizing mistakes. Fifthly, correct bad attitudes towards work. Translators and publishers should be responsible and meticulous respectively and avoid being perfunctory. Sixthly, establish correct theory. Translation theory is the foundation of translation criticism. Without the guidance of translation theory, translation criticism will become unclear about what is right or wrong. Seventhly, conduct critical attitude. Critics should seek truth from facts, be kind to others and try to be unbiased and objective. What’s more, Dong put forward the proposal of “constructive translation criticism.” (Dong Qiusi 1951, 608-610)

He illustrated that the constructive translation criticism was “to deal with fundamental problems, which have not been handled properly for long, with the aid of some typical examples.” He further explained “It is only by means of intensively reading one book and extensively reading many books that we can focus on criticism priorities, obtain a practical criticism criterion, so that we can criticize or appraise fairly and appropriately, the people to be criticized can be convinced, and readers can benefit. This kind of translation criticism can be called truly constructive.” (Dong Qiusi 1951, 609)

Reviewing the history of translation criticism 50 years ago, constructive translation criticism was quite rare. Apparently, translation criticism lacked theoretical self-consciousness. Due to the lack of supervision and guidance on practice, it was difficult to make thorough and reasonable explanations for many phenomena in the history of translation. Given that Translation criticism tended to be mixed with translation theory. Dong Qiusi separated translation criticism from translation theory and focuses his research on the construction of translation criticism. At that time, it was of extreme historical significance to emphasize the importance of the construction of translation criticism. (Wang Qinghua 2016, 81)

'''3.2 Translation Theory'''

Although the study of stage translation theory had been making progress and had made some achievements, there were still many problems, which were mainly manifested in the lack of system, scientific research methods, pure theory explorations and communication with the West. In his article ''The Cultivation of Translators'', Dong Qiusi expressed his regret that China had not established a complete theoretical system of translation until the People’s Republic of China was founded in 1949. (Zhang Qian 2012, 38)

Dong Qiusi held that the construction of translation theory was a long and arduous mission, the finishing of which required a lot of people to spend a long time, adopt scientific linguistic methods, and carry out in-depth investigation and research. In order to accomplish the task smoothly, he proposed a two-step strategy. The first step was to solve some important issues in the translation field in a short time. Second, long-term planning should be implemented simultaneously with short-term planning, including compiling ''Chinese Translation history'', sorting out and explaining China's local translation experience, absorbing and drawing on the essence of foreign theories and so on. After a long period of construction and the full development of the theoretical system of translation, some translation problems involved in the first step of the scheme would be finally solved. (Zhang Qian 2012, 38-39)

Dong Qiusi's main views on the guidelines for the construction of translation theory can be summarized as follows: adopting scientific linguistic methods, focusing on traditional Chinese translation theories, learning from foreign translation theories and closely connecting with practice. Dong suggested that like all other scientific theories, Chinese translation theory has its own general and specific features. On one hand, it should correspond with the general laws of science; and, on the other hand, it should possess its own distinctive features of its own time and place. It should draw on the theories and experiences of foreign countries, but it is absolutely not a blind copy. (Wang Qinghua 2016, 88)

In other words, there is no shortcut. What is required is the investment of human and material resources of our country. He put forward that we could not simply expect foreign countries to establish translation theories for our use. Theories stem from experience. We already had a preliminary theoretical foundation and over-one-thousand-year translation experiences, including the experiences of translating Buddhist Scriptures in the early period of Tang Dynasty, and those of many translators like Lu Xun, Qu Qiubai since the May Fourth Movement. Therefore, it would not be difficult to establish a complete theoretical system if we could collect, analyze, refine and develop the experiences of our own country. After the founding of New China, Dong Qiusi took the lead in openly criticizing the traditional translation theories in China. Not only did he point out the crux of the slow development of Chinese traditional translation theories, but also, more importantly, he clarified the study objects of Chinese translation theories and the guidelines for the construction of translation theories. (Wang Qinghua 2016, 88-89)

'''3.3 Translation History'''

Dong Qiusi are also a pioneer in the study of translation history. As we know, the study of translation history had been neglected for quite a long time. Although there had been relevant researches before Dong Qiusi, for example, in 1940, Huang Jiade(黄嘉德) edited a collection of Translation Studies entitled ''The History of Translation'', which excerpted the pertinent articles of Hu Shi and other translators in this field, we could not find anyone who formally came up with the history of translation as a specialized field of translation studies prior to Dong Qiusi. The study of the history of translation is a basic step which plays a decisive role in the construction and development of translation as a discipline. (Wang Qinghua 2016, 90)

Dong Qiusi also attached great importance to the study in the construction of his translation system. In "On the Construction of Translation Theory", he wrote We should compile the ''History of Chinese translation'', sum up the translation experience since the Eastern Han Dynasty from a correct historical point of view, and grasp the right direction and principles in the process of development. Dong Qiusi stated that any research field inevitably had its own clear direction and principles if it wante to develop into an independent discipline. As far as the field of translation studies is concerned, the study of translation history undertakes this task. (Wang Qinghua 2016, 91)

The history of translation provides necessary documents for the construction of translation as a discipline. The study of the history of translation is favorable to understand the natural characteristics of translation and to provide reference for the construction of translation study. In the past, translators and researchers were bound to come across problems similar to those we encounter today, and have struggled to solve them. The ideologies, the development level of language and cultural in the times they lived in would also have influenced them, so that they made choices on many issues such as translation standards, translation methods and translation functions. By sorting out the relevant experience and theories of translators throughout the history and mastering the development history of Translation in China, we can draw lessons from them, which are of enlightening significance to the confirming of status of the translation as a discipline. (Wang Qinghua 2016, 91-93)

===4. conclusion===

From the second half of the 1940s to the beginning of the 1950s, Dong Qiusi had a comprehensive and in-depth reflection on many important issues in traditional Chinese translation studies, such as translation standards, the nature of translation, the creativity of translation etc., among which there were multiple original perspectives, such as: the translation criteria are adhered to based on text styles; Literary translation is "re-creation"; The essence of translation is "science", etc. In the early 1950s, Dong Qiusi established a translation framework consisting of translation criticism, translation theory and translation history. This viewpoint is not only leading in China, but also in the history of translation studies around the world. Chinese translation experts and scholars generally agree that Dong Qiusi is the founder of the establishment of the translation discipline. In terms of the historical contribution to the construction of the translation discipline, Dong Qiusi can be regarded as a worthy pioneer.--[[User:Lou Cancan|Lou Cancan]] ([[User talk:Lou Cancan|talk]]) 09:50, 21 December 2020 (UTC)

===References===

Bassnett Susan. (2004). Translation Studies. Shanghai: Shanghai Foreign Language Education Press.

Chan Tak-hung. (2004). Twentieth-century Chinese Translation Theory: Modes, Issues and Debates. Amsterdam and Philadelphia: John Benjamins Publishing.

Dong Qianghua 汪庆华. (2016). ''董秋斯译学思想研究'' [Studies on Dong Qiusi's Translation Thoughts]. East China Normal University 华东师范大学.

Dong Qiusi 董秋斯. (1951). ''‘論翻譯理論的建設’'' (On the Development of Translation Theory). 翻譯通報 (Translators’ Bulletin). 2: 3-4. Reprinted in Luo Xinzhang 羅新璋 and Chen Yingnian 陳應年 (2009) 翻譯論集 (修訂本) (An Anthology of Essays on Translation [Revised Edition]). Beijing: The Commercial Press. pp. 601-609.

Fan S. (1999). Highlights of Translation Studies in China Since the Mid-Nineteenth Century. Meta, 44 (1), 42.

Ling Shan 凌山. (2004). 一个翻译家的脚印：关于董秋斯的翻译 [The Footprints of a Translator: On Dong Qiusi's Translation ]. Shanghai Literature ''上海文学''(3)86.

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='''Translation Criticism'''=

==On Translation Criticism-based on back-translation 丁代凤 Ding Daifeng MTI英语笔译 202070080583==

===Abstract===

Translation practice has a rather long history both at home and abroad. Once there is translation practice, there is translation criticism. Due to the change of time and space, translation criticism needs to be carried out from different perspectives. Based on previous studies and personal translation practice, the author finds two common problems in translation criticism: 1) lack of translation criticism in translation practice; 2) lack of awareness of time and space change during the process of translation criticism. Based on the analysis of the relationship between back translation and translation criticism, the author analyzes the application of back translation in words, expressions and texts, and illustrates the roles of back translation in translation criticism. The author analyzes a large number of examples in this thesis and tries to be reasonable and well-founded, hoping that this thesis can give some inspiration to other scholars who study translation criticism.

===Key words===

translation criticism; back translation; translation testing; cultural communication

===题目===

论翻译批评—基于回译

===摘要===

无论在国内还是国外，翻译实践的历史可谓悠久。只要有翻译实践，就会有翻译批评。由于时间与空间的变化，翻译批评也需从不同的角度进行。基于前人的研究以及自身的翻译实践，作者发现目前普遍存在于翻译批评中的两个问题：1）在翻译实践过程中缺乏翻译批评意识；2）在翻译批评过程中，缺乏对空间和时间变化的意识。基于对回译与翻译批评二者关系的分析，作者对回译法在词汇以及文本当中的应用分别进行了分析，阐述了回译法在翻译批评中作用。作者在论文中分析了大量的实例，尽量做到有理有据，希望本论文能够给其他研究翻译批评的学者些许启发。

===关键词===

翻译批评；回译；翻译检测；文化交际

===1. Introduction of translation criticism===

Translation practice has a rather long history both at home and abroad. Once there is translation practice, there is translation criticism(Wang Kefei 1994,33). As for translation criticism, it refers to the evaluation of a translation under certain social conditions, following certain translation principles and using certain methods. It is one of the three major components of translation studies, and it also serves as an internal driving force for the disciplinary construction of translation. As the characteristic of one language is different from the other, it is difficult for us to judge whether a translation is appropriate or not. In the process of translation, we have to take both language and culture into consideration.(Wang Jianguo 2005,78)

That is to say, we also have to lay equal emphasis on language and culture when we judge a translation. As a complete paragraph or passage is composed of many words and sentences, we are prone to analyze each word and sentence to assess the quality of a translation. If we analyze a passage under the reader-oriented translation criticism principle, then the translation should be easy to read and be accepted by its readers. If we analyze a passage based on the translator-oriented translation criticism principle, the translated version should be in line with the original text in terms of meaning as much as possible. However, this is far from enough.(Wang Jianguo 2005,78)

Given the translation practice takes place at different times and in different cultural backgrounds, we should adopt different perspectives to examine a translation accordingly(Xu Jun 2016,439). When it comes to the translation of Buddhist scripture in the Han Dynasty, its main purpose is to spread its doctrine, so what the translator needs to do is to grab its main idea. But when it comes to the sci-tech translation during the Westernization Movement in modern times, its main goal is to learn advanced technologies from developed western countries, so the translator have to make sure that the translation of each sentence in the original text should be totally correct and their translations should be operational and practical.

According to Professor Xu Jun, translation activities have always existed in human history, and their forms and connotations are constantly enriched because of the social, economic and cultural development.(Xu Jun 2014,288) Therefore, translation practice is a dynamic process, and that means translation criticism should be conducted under a certain historical and cultural context.

Taking the factors mentioned above into consideration, the author found that there are still two problems existing in translation criticism, they are: 1) lack of translation criticism in translation practice; 2) lack of awareness of time and space change during the process of translation criticism.(Wang Jianguo 2005,78) Generally speaking, the author tries to solve these two problems of translation criticism by using the back translation method and analyzing the texts relating to back translation, thus improving the current situation of translation criticism.

===2. Relationship between translation criticism and back translation===

There are a large number of translation methods available for us to choose when we do some translation, such as free translation, literal translation, transliteration, amplification, omission, back translation and so on. Among these translation methods, no translation method can have the same effects on testing the original text as back translation. Literally, back translation is the process of translating a text that has already been translated into a foreign language back to the original language(He Xianbin 2002,45).

In A Dictionary of Translation Studies in China, Fang Mengzhi had divided back translation into three categories. They are back translation for testing, back translation for research and mechanical translation.(Fang Mengzhi 2011,97) Here, the author will mainly talk about back translation for testing. According to Fang Mengzhi, back translation for testing works as a kind of question type, aiming to test and find out the problems existing in the translation process(Fang Mengzhi 2011,97). As such, back translation for testing has the same purpose as translation criticism. This just proves that it is the right choice to apply back-translation method to translation criticism.

Back translation plays a irreplaceable role in comparing the similarities and differences between the structures of the original text and the translated version.(He Xianbin 2002,46) During this process, we can have a better understanding of the characteristics of the two languages involved. When we translate text A into text B, an appropriate way to examine the quality of text B is to translate it back into text C which is almost similar to text A in terms of its meaning and structure. Unlike other ways used in translation criticism, back translation offers us three different texts. Text A, the original text, will be the best material for us to examine the quality of our translation. Although text A serves as a criteria for us to conduct translation criticism, we can not decide whether the translation is good or not simply by judging the degree of similarity between text A and text C.

We all know that every coin has two sides. On the one hand, there is no doubt that text A and text C can not be exactly the same. This is mainly because different languages have different language structures and different ways of expressing ideas. Even the one who do the back translation is exactly the writer himself or herself, the vocabularies and sentence patterns he or she uses will change over time. On the other hand, if the structures of text A and text C are very similar, it may means that text B only apply literal translation and its translation may not very elegant to some extent.(He Xianbin 2002,46)

What we should we do is not only just to focus the correctness of each word and sentence, but to ensure similar or even same effects on cultural communication. That is to say, there is no need to pursue syntactic and lexical consistency in text A and text C. Otherwise, anyone who holds the text A will criticize your translation and say that there are still some differences between text A and text C, and your translation is still not good enough(Si Guo 2000,119). Therefore, back translation will not make any sense in the process of translation criticism.

===3. Analysis of texts relating to back translation===

As our country continues to deepen the reform and opening-up policy, we have began to come into contact with more and more foreign words. Meanwhile, quiet a few foreign literary works relating to Chinese culture and history have merged(Tan Zaixi 2018,3). For translators, it is a rather trick task to deal with such words, expressions and texts. In this part, the author will mainly analyze two situations of the use of back translation, namely, back translation in words and expressions and back translation in different texts.

====3.1 Back translation in words and expressions====

Actually, back translation usually takes place at the word level. We can find that many Chinese words in our daily life come from western countries, such as 莎士比亚(Shakespeare), 华伦天奴(Valentino), 猎头(head hunter), 唐老鸭(Donald Duck), 雅思考试(International English Language Testing System, also known as IELTS), 阿司匹林(aspirin) and so on. At the same time, some foreign literati and scholars in China usually change their names or take a Chinese one. Here are some typical examples: 赛珍珠(Pearl S. Buck), 利玛窦(Matteo Ricci), 费正清(John King Fairbank), 马悦然(Goran Malmqvist) and葛浩文(Howard Goldblatt).(He Xianbin 2002,45)

Likewise, there are also many English words and expressions coming from China, such as Confucius(孔子), Long March(长征), tofu(豆腐), litchi(荔枝), chow mein(炒面), brainwash(洗脑), long time no see(好久不见) and so on. When we translate these two kinds of words, we have to make sure that our translation is completely the same as the original word. Because the translations of these words are fixed in the target language, we should not take it for granted that we can translate them by virtue of our own experience or in a normal way.(He Xianbin 2002,45)

====3.2 Back translation in texts====

Generally speaking, translation criticism usually take place in literary text. There are a large number of famous works relating to back translation, such as Moment in Peking written by Lin Yutang, Joy Luck Club written by Amy Tan, The Good Earth written by Pearl S. Buck, My Country and My People written by Lin Yutang, Naked Earth written by Eileen Chang and so on. All these works are written in English, but the contents in them are all related to China. Some of them are written by overseas Chinese writers, and some of them are written by those foreign writers who have lived in China for a rather long time, so the authors of these works all have a great understanding of China’s society and its national conditions(Li Changbao 2019,133).

If we translate these kinds of works back into Chinese, this process is called rootless back translation. In this process, we have to pay particular attention to the cultural communication effect of its Chinese translation. Next, the author will analyze some literary texts by using the back translation method so as to compare the different structures of English and Chinese and illustrate how back translation functions in the process of translation criticism. Here are some examples and their analyses:

(1) Original Text: Now this magistrate was a poor man and had not seen so much money in his life time before, being only newly risen to his position through the bounty of his father, who had put all the money he had and could borrow to buy this place for his son, so that from it the family might acquire some wealth. (Buck 2016,272)

Target Text: 这县官原是个穷汉，一辈子不会见过这么多的款子，他靠了他父亲的鑽营，才谋到这位置，他父亲用了自己所有的以及能够借到的钱给儿子买到这官缺，目的是那家从此可以发财了。(Hu Zhongchi 1933,270)

This paragraph is excerpted from The Good Earth written by Pearl S. Buck. As the most famous novel of Pearl S. Buck, The Good Earth describes the situations of the farmers in China in the early 20th century, aiming to show a real China to the western world.(Buck 2016,272) In order to compare the structures of the original text and the target text, the author tries to translate the target text back into the original text by means of some popular translation websites. Here is the translated version offered by Sougou online translation:

The county magistrate was a poor man, and he never saw so much money in his life. He got this position by his father’s gaining, and his father used all his money and the money he could borrow to buy this official vacancy for his son, with the aim that the family can get rich from now on.(trans by Sougou online translation)

Here, "他靠了他父亲的鑽营，才谋到这位置" is translated into "He got this position by his father's gaining". But in the original text, it is "being only newly risen to his position through the bounty of his father". In Chinese, we usually use many short sentences to express one thing, while a long sentence with many clauses is commonly used in English. Besides, "官缺" in the target text is "place", while it becomes "official vacancy" when using the back translation method. The word "place" here refers to a position that is available for or being used by somebody. That exactly proves that English usually uses a simple word to express a rather complicated meaning. Hu Zhongchi extended the meaning of "place" and translated it into "官缺", which ensures the translation is in line with the the expression habits of Chinese and the background in The Good Earth.(Hu Zhongchi 1933,270)

(2) Original Text: "It was accompanied by 'dragon-and-phonex cakes', silks, tea leaves, fruits, a pair of living geese, and four jars of wine."(Lin Yutang 1998, 78)

Target Text: "......送有龙凤饼、绸缎、茶叶、水果、一对鹤、四坛子酒。"(Zhang Zhenyu 2005,46)

This sentence is excerpted from Moment in Peking. It describes some gifts that the bridegroom should present to the bride when they get married. Here is the translated version offered by Sougou online translation:

There are dragon and phoenix cakes, silks and satins, tea leaves, fruits, a pile of cranes and four jars of wine.(trans by Sougou online translation)

Based on the translation given by Sougou, we can easily find that there are some differences between it and the original text. Firstly, "绸缎" is translated into "silks and satins" by Sougou. Actually, "绸缎" in Chinese refers to silk products in general. Therefore, the target text translated by Zhang Zhenyu is more idiomatic. According to Qian Zhongshu, translation is like painting, so what we should pursue is the similarity in spirit rather than the similarity in form. As such, there is no need for us to translate every word in the original text in order to pursue royalty. Secondly, "一对鹤" is translated into "a pair of cranes" by Sougou. The meanings of living geese and crane are totally different. In China, cranes represent longevity. Obviously, it is not customary for men to give cranes to women when they get married. Therefore, it is better to translate "a pair of living geese" into "一对活鹅" rather than "一对鹤".(Wu Yangbo 2010,133)

(3) Original Text:余幼聘金沙于氏，八龄而天。娶陈氏。陈名芸，字淑珍，舅氏心余先生女也，生而颖慧，学语时，口授《琵琶行》，即能成诵。四龄失怙，母金氏，弟克昌，家徒壁立。芸既长，娴女红，三口仰其十指供给，克昌从师，修脯无缺。一日，于书簏中得《琵琶行》，挨字而认，始识字。刺绣之暇，渐通吟咏，有“秋侵人影瘦，霜染菊花肥”之句。(Shen Fu 1878,8)

Target Text: I was engaged in my childhood to one Miss Yu, of Chinsha, who died in her eighth year, and eventually I married a girl of the Ch'en clan. Her name was Yun and her literary name Suchen. She was my cousin, being the daughter of my maternal uncle, Hsinyu. Even in her childhood, she was a very clever girl, for while she was learning to speak, she was taught Po Chuyi's poem, The P'iP'a Player, and could at once repeat it. Her father died when she was four years old, and in the family there were only her mother(of the Chin clan) and her younger brother K'ehch'ang and herself, being then practically destitute. When Yun grew up and had learnt needlework, she was providing for the family of three, and contrived always to pay K'ehch'ang's tuition fees punctually. One day, she picked up a copy of the poem The P'iP'a Player from a wastebasket, and from that, with the help of her memory of the lines, she learnt to read word by word. Between her needlework, she gradually learnt to write poetry. One of her poems contained the two lines:"Touched by autumn, one's figure grows slender, Soaked in frost, the chrysanthemum blooms full."(Lin Yutang 1936,10)

This passage is excerpted form Six Chapters of a Floating Life written by Shen Fu in the Qing Dynasty. Later on, it was translated into English by Lin Yutang. Based on the translation of Lin Yutang, Li Hui translated it back into Chinese. Here is the translation of Li Hui:

我年幼时与金沙于氏小姐定亲，于氏八岁而亡，最后我娶了亲族陈家的姑娘。陈氏名芸，字淑珍，是我的表姐，我舅舅心馀先生的女儿。芸自小聪慧伶俐，在她学说话时，教她白居易的长诗《琵琶行》，她很快就能背诵。四岁时她父亲去世，家中只有她母亲（金氏）、弟弟克昌和她自己，家境几乎一贫如洗。芸年岁稍长即学做女红，供养一家三口用度，并始终设法按期付克昌的学费。一天，她自废纸篓中捡得《琵琶行》一诗，凭着对此诗的记忆，便从上面逐字逐句学认起来。刺绣的闲暇，她渐渐学会学诗，其中一首里有如下两句：“秋侵人影瘦，霜染菊花肥。”

By comparing the original text and the translated version of Li Hui, we can easily find that the translation of Li Hui is obviously shorter than the original text. What is more, the translation of Li Hui is more like an explanation of the original text rather than a new text using the back translation method. The difference of these two texts lies only in the usage of some Chinese words because of the change of the times. For example, "失怙", which means somebody lose his or her father, was changed into "父亲去世". "修脯", which means a gift or reward for the teachers in the Qing Dynasty, was changed into "学费". Likewise, "书簏" was also changed into "废纸篓".(Lin Yutang 1936,10)

In order to ensure readability, Li Hui used the words popular in the present, which means that the era in which a translator lives will influence the words he or she adopts. This also proves that Mr Lin Yutang has totally understood the meaning of the original text and used the free translation method so that the translation of Li Hui can be in line with the original text in terms of meaning. At the same time, all the words in the translation of Li Hui are rather easy for readers to accept, which means that Mr Lin Yutang has attached much importance to the the cultural communication in order to promote foreigners’ understanding of China and spread China’s culture.(Lin Yutang 1936,10)

As the economy in China is booming and the cultural exchanges between China and the rest of the world are increasing, translation plays an more and more important role in promoting the cultural soft power of China. Although most translation criticism activities take place in the field of literary text, we should put equal emphasis on the development of translation criticism in both literary text and non-literary text, thus improving our translation quality as a whole. Here is an example of the back translation method used in the non-literary text:

(4)Original Text: Coal is the most abundant energy source in the world, but opponents to its use are more vocal than ever.(excerpted from the Financial Times)

Target Text: 煤炭是是全球储量最大的资源，但反对使用煤炭的声浪逐渐增长。

This paragraph is excerpted from the Financial Times, which mainly describes the decreasing demand of coal. The author tries to translate the target language back into the original on her own, and uses online translation website to translate it respectively, here are the two translated versions:

1. Coal, the most abundant energy resource on the globe, is now facing increasing backlash. (trans by the author)

2. Coal is the resource with the largest reserves in the world, but the voice against the use of coal is increasing gradually.(trans by Sougou online translation)

By comparing these two translated versions offered by the author and Sougou respectively and the original text, we can easily find that there is still a big gap among them. For the same expression "声浪逐渐增长", the translation of the author only expresses its superficial meaning, which is only faithful but not elegant. Similarly, the translated version offered by Sougou only uses free translation without paying much attention to idiomatic expressions in English. However, the expression "are more vocal than ever" exactly corresponds to "声浪逐渐增长". The word "vocal" is a word related to voice, so does the word "声浪". The target text has maintained the same effects of cultural communication and made the passage more vivid and attractive.(Wu Yangbo 2010,133)

===4. Application of back translation===

Based on the examples being analyzed in the previous part, the author will mainly introduce when back translation should be applied to translation criticism and the roles of back translation.

At first, back translation help us improve China’s external image(Tan Zaixi 2018,2). Just as example 3 mentioned in the chapter three, this example is excerpted from a very famous work written by a Chinese, then another Chinese person who masters English has translated into English. If we want to understand how foreigners perceive the history of China and make sure that the English version can produce an impact on the spread of Chinese culture, we have to assess the quality of the English version. Of course, the most important thing is to ensure that all the contents are correctly translated.

Except that, we should also ensure that the values are correctly conveyed. It is commonly known that the original text can not be totally the same as the target text because of language differences. By translating the target text back into the original language, we can have a strong sense of the inner meaning of the target text, and we can also know how foreigners feel when they read the target text.(Tan Zaixi 2018,2)

Secondly, back translation plays a key in improving our translation quality.(He Xianbin 2002,46) For example 1 and 2 in the chapter three, their main purpose is to show the image of China in a specific time or context. Therefore, we have to make sure that every word is correctly translated. However, we should not only pursue faithfulness and expressiveness, but pursue elegance as well. Just like the example 4 mentioned above, no matter how our translation correct is, we still can not make our translation as idiomatic as the original text. Only when we know that there is still a much room for us to improve, can we try our best to improve our translation abilities.

Finally, back translation greatly helps us assess the whole structure and general meaning of the translation for we have to do the translation twice.(He Xianbin 2002,47) Usually, back translation takes place in a certain context or a relatively complete text so that we can avoid only analyzing the target text word by word or sentence by sentence. What is more, the usage of words and expressions may change with the times. As far as the author concerned, back translation is another way to rewrite the original text and make it more acceptable for the readers now.

===5. Conclusion===

As China’s comprehensive national strength continues to increase, more and more researchers and scholars in the field of translation studies and translation practice have attached more importance to the cultural communication so as to promote the development of Chinese literature and culture. However, the translation market is still a mixed bag because of lack of awareness of translation criticism.(Fan Dongsheng 2000,33) When scholars began to pay attention to translation criticism, many problems still lie in this field. For example, translation criticism is usually conducted in literary texts, and there is lack of general principles to conduct translation criticism. Among various methods that can be applied to the improvement of the translation quality, the author particularly chooses the back translation method.

There is no doubt that translation criticism can have a great influence on the improvement of the general translation quality in our country. Based on previous studies and personal translation practice, the author analyzes the application of back translation in words, expressions and texts, and respectively illustrates three roles of back translation in translation criticism. Firstly, back translation help us improve China’s external image. Secondly, back translation plays a key in improving our translation quality. And thirdly, back translation greatly helps us assess the whole structure and general meaning of the translation.(Fan Dongsheng 2000,33)

The author analyzes a large number of examples in this thesis and tries to be reasonable and well-founded, hoping that this thesis can give some inspiration to other scholars who study translation criticism. However, there are still some limitations in this thesis. At first, the selected examples are limited in genre and can not fully explain all the problems. Secondly, back translation can only be applied to a certain situations because of the complexity of the translation activity. Learning is a lifelong process, the author will continue to study in this field in her later study life, hoping that the translation quality in China will gradually improve in days to come.(Fan Dongsheng 2000,33)

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Wang Jianguo王建国.(2005).回译与翻译研究、英汉对比研究之间的关系 [The relationship between back translation and translation studies and contrastive studies of English and Chinese]. 外语学刊Foreign Language Research(04):78-83+112.

Wang Kefei王克非.(1994).关于翻译批评的思考—兼谈《文学翻译批评研究》[Reflections on Translation Criticism—A Study on Literary Translation Criticism].外语教学与研究Foreign Language Teaching and Research( 3) : 33-36．

Wu Yangbo吴央波(2010).华裔英语文学翻译中的文化还原问题—以《京华烟云》为例[Cultural Restoration in the Translation of Chinese English Literature—A Case study of Moment in Peking].重庆科技学院学报(社会科学版)Journal of Chongqing University of Science and Technology(Social Sciences Edition)(07):132-134.

Xu Jun许钧. (2016).论翻译批评的介入性与导向性——兼评《翻译批评研究》 [On the Interventionism and Orientation of Translation Criticism—A Review of Research on Translation Criticism]. 外语教学与研究Foreign Language Teaching and Research 48(03): 432-441+480.

Xu Jun许钧.(2014).翻译论[On Translation].Nanjing:Yilin Press译林出版社.--[[User:Ding Daifeng|Ding Daifeng]] ([[User talk:Ding Daifeng|talk]]) 16:05, 20 December 2020 (UTC)

==Analysis of Liang Shiqiu's domestication and Foreignization translation strategies on the Shakespeare's plays. 苏琳 Su Lin 202020080640 比较文学和跨文化研究==

=== Abstract ===
Translation is an "art of choice". Translators are always faced with the choice of domestication or foreignization in the process of translation. The basic task and requirement of translation lies in that the translator can transcend the differences between languages and cultures and achieve the harmony and unity of the two cultures. Therefore, the principle of "appropriateness" is very important. The famous Chinese literary translator Liang Shiqiu translated independently ''The Complete Works of Shakespeare''by using the translation strategies of "the doctrine of the mean", that is, foreignization is the main translation strategy, and domestication is the supplementary translation strategy, which embodies the principle of "appropriateness ". His translation strategy is based on the openness and inclusiveness of the language and culture itself, which not only fully conveys the meaning of the original text, but also has the translator's careful intervention, which is conducive to the mutual communication and penetration of different cultures.
===Keywords ===
Liang Shiqiu; Foreignization; Domestication; ''The Complete Works of Shakespeare''
===摘要===
翻译是一门“选择的艺术”，译者在翻译过程中，始终面临着应该采用归化还是异化的问题。而翻译的基本任务和基本要求在于译者能跨越语言文化间的差异，求得两种文化的协调统一，因此“适度”原则很重要。我国著名的文学翻译家梁实秋独立完成的汉译《莎士比亚全集》就采用了“中庸”的翻译策略，即以异化为主，归化为辅，体现了“适度”的原则。他的此种翻译策略立足于语言文化本身的开放性、包容性，既充分传递了原文意义，又有译者的谨慎介入，有利于不同文化的相互交流与渗透。

===关键词===
梁实秋；异化；归化；《莎士比亚全集》
===I.Introduction===
When it comes to translation strategies, it is worth mentioning the American translation theorist Lawrence venuti, who borrowed his ideas directly from the German theologian and philosopher Friedrich schleiermacher and defined two translation strategies, domestication and foreign inaction, respectively. The former, as venuti suggests, refers to drawing the foreign culture closer to the readers in the target culture so that the text is recognizable and familiar, while the latter refers to bringing the readers into the foreign culture so that they see the cultural and linguistic differences. (Lawrence Venuti, 1995:19-20) And in the field of translation, the choice of domestication and externalization is very important.

Liang Shiqiu used the two strategies accordingly and paid more attention to function-plus-loyalty model. He made a target text work in the intended way in the target situation, meanwhile he gave consideration to the interpersonal relationship between social environment, target receivers and original authors. If there is any conflict between them, he always mediated and sought the understanding of all sides. Just as he said in his article ''Talking about Translation'',“There is no certain method in translation. It is up to the translator who, with his mastery of language, weighs his words and reproduces the source text in another language in the way he thinks to be the best." (Yang Xunwen,2002: 437)

From these words, we can see Liang Shiqiu did not hold that the translator must use one certain strategy or method in translation and thereby the adopting of domestication or foreignization in translation all depends on the actual needs. According to the “cultural turn”theory, it could be possible for us to think that it is the embodiment of Liang Shiqiu's idea of the mean in his translation.

“The problem of domestication and foreignization is not only a question of language choice on the technical level of translation, but also a moral and ethical attitude of translators towards foreign cultures.Foreignization does not take the original text and the culture of the original text as the final destination, because it always involves the process of the target language and cultural transformation, in which the translator mainly pays attention to and follows the cultural and moral factors of the original text.Therefore, domestication and foreignization are a pair of general concepts rather than a strict binary opposition. The definition and choice of the two depends on the specific cultural context and effect of the translation, which may change at any time and on the occasion.”（Liu Junping,2009:445)

Through the study of Liang Shiqiu's translation, the author finds that there are both foreignization strategies and domestication strategies in liang Shiqiu's translation, but generally speaking, foreignization is the main translation strategy and domestication is the secondary translation strategy.

It should be noted here that Liang Shiqiu, as a representative of early Chinese translators, has translated more than ten Western masterpieces, and due to the limited space of this paper, it is difficult for the author to list each and every one of Liang's translations. As the saying goes, a leaf falls, and the Complete Works of Shakespeare is his most successful and possessive masterpiece, therefore, the author mainly endeavors to analyze some typical examples from his Complete Works of Shakespeare in order to provide readers with an overall picture of Liang's translation strategy.

===II.The application of foreignization and domestication===
The problem of foreignization and domestication is a pair of very important categories in the study of literary translation. It can be traced back to the interpretation of translation approaches by German translation theorist Schleiermacher in 1813. “There are only two ways for translation: one is to let the author remain there and lead readers to approach the author, and the other is to make the author approach readers while readers remain there."(Schleiermacher,1992:149)

These two concepts were later adopted by the American translator Venuti in 1995 and were titled "foreignization " and "domestication " in his book "The Invisibility of the Translator". Foreignization and domestication are essentially a kind of thinking and value orientation of the translator that is, when facing heterogeneous factors, whether the translator tends to the original author's thinking or reader's thinking. Liang adopted foreignization strategy in translating the culture-loaded words so as to retain exotic flavor.
====2.1Foreignization-dominated strategy====
Liang Shiqiu's foreignization strategy in translating Shakespeare's plays mainly includes two levels of connotation, one is cultural content, and the other is language structure . At the level of cultural content, translators mainly try to present the original foreign culture as much as possible, without any deletion. On the level of language structure , translators focus on introducing fresh expressions, and strive to expand and enrich certain norms in the target language culture.The author analyzed his foreignization strategy from the following three perspectives.

=====2.1.1Transliteration=====
“when it comes to translating the names of characters,Liang always transliterates them.transliteration can be understood as a method to practice foreignization,since it brings readers no familiar feeling of these names.Liang once pointed out that foreigners often had some strange and long-winded names and there was no need for a translator to offer them names with Chinese characteristics”(Kefei,1988:49).

Let’s look at the following examples:Antonio 安图尼欧,bassanio 巴珊尼欧,Lorenzo 洛兰邹,Shylock 夏洛克,Tubal 条巴尔,Launcelot Gobbo 朗西洛特高波,Leonardo 李昂那多,Portia 波西亚,Nerissa 拿利萨,Jessica 杰西卡,etc.
All the names in this play are transliterated into Chinese. They sound strange in Chinese. They bear no local imagination to our readers. This way of foreignizing names of the original into the target language will bring readers a fresh breath of air and avoid imposing false connection with Chinese.

Western literature owes its development to the ancient Greek and Roman culture which is supposed to be the cradle of western civilization. Many writers from western countries would quote myths from the ancient Greece and Rome in one way or another to enrich the content of their works. The Bible is another source of quotation. Bible, together with the ancient Greek and Roman myths, makes western works difficult for us Chinese to appreciate. Since Chinese literature lives on a totally different cultural background, a translator could often find it hard to offer readers proper Chinese counterparts in his translations. The Merchant of Venice is full of allusions characteristic of western culture. Let's look at how Liang deals with the names of these allusions.

Thus when I shun Scylla,your father,I fall into Charybdis,your mother:(Act 3,Scene 5)

好像是我躲开了西拉，你的父亲，又触上了卡利伯底斯，你的母亲：（2001:36-37）

Peace,ho!The moon sleeps with Endymion,and would not be awak’d!(Act 5,Scene I)

别响了，喂！月亮伴着恩地米昂睡了，不愿被惊醒。（2001:182）

If Hercules and Lichas play at dice which is the better man,the greater throw may turn by fortune from the weaker hand:(Act 2, Scene 2)

赫鸠里斯若是和赖卡斯掷骰子，赌谁的幸运大，就许是弱手反倒占胜：（2001:180）

By Jacob’s staff I swear I have no mind of feasting forth to-night;(Act 2,Scene 6)

我凭着雅各的杖发誓，我真不想今晚去赴宴；（2001:174）

For if they could,Cupid himself would blush to see me thus transformed to a boy.(Act 2,Scene 6)

因为假如情人能看得见，鸠比得见了我这样女扮男装也要脸红吧。（2001:178）

All these allusions are transliterated into Chinese and sound foreign to us Chinese readers. From the Chinese translations, readers can not make sense of what they really mean. Liang persists in transliterating these allusions rather than explaining their meanings directly so that readers can easily notice their existence. In order to help readers realize and appreciate allusions, Liang still provides readers with notes to explain their implied meanings. This way of translating allusions catches readers ' eyes to the existence of allusions and betters their understanding of them.
Liang's transliterating those names avoids false local connection and his notes explain clearly those allusions and promote readers better understanding, which also further prove the fact that Liang is a meticulous translator always pursuing faithfulness.

=====2.1.2 Literal translation=====

Literal translation can be understood as a way of foreignization. It refers to maintaining with smooth language such linguistic forms of the original as wording, sentence structure, figure of speech, etc. in a translation (Zhu Anbo, 2009: 11).

Compared with other Shakespeare's translators, Liang's translations retain more foreign flavor of the original. This is what Liang intends to realize in his translations. To be close and faithful to the original, Liang mainly adopts literal translation method.
Let's look at the following examples.

Portia:The crow doth sing as sweetly as the lark
When neither is attended.(Act 5,Scene 1)

Liang’s version:

波西亚：乌鸦和百灵鸟唱的一样的好听，假如二者都没有环境的陪衬。（2001:158）

Zhu’s version:

鲍西亚：如果没有人欣赏，乌鸦的歌声也就和云雀一样。（2001:187）

Jessica:I would out-night you,did no body come;(Act 5,Scene 1)

Liang’s version:

杰西卡：这样背夜晚的典故，我可以战胜你，若是没有人来；（2001:174）

Zhu’s version:

杰西卡：倘不是有人来了，我可以搬弄出比你所知道的更多的夜的典故来。（2001:181）

Both domestication and foreignization include two aspects: culture content and language structure. In the above examples, Liang keeps purposefully the original linguistic structures with adverbial clauses of condition after the main sentences,which do not sound like idiomatic Chinese. Zhu, however, domesticates language structures by changing sentences sequences. Liang wants to be faithful to the original. Therefore, he often literally translates the original sentence structures without altering the original sentence sequences. Liang's way of literal translation can be called foreignization on a linguistic level. Sometimes, Liang' version may not like idiomatic Chinese, but he indeed does great contribution to the development of modern Chinese by adopting the literal translation method. Nowadays, foreignized Chinese sentence structures like Liang 's can often be found in some literary woks.

Gratiano:They lose it that do buy it with much care(Act 1,Scene 1)

Liang’s version:

格拉蒂亚诺：用过多的烦恼去购买人生，是反倒要丧失人生的。（2001:18）

Zhu’s version:

葛莱西安诺：一个人思虑太多，就会失却做人的乐趣。（2001:9）

In the original version, the word “buy” is used metaphorically. This “buy" is not followed by things but by life. How can one's life be bought by something? Here the word “buy" implies the preciousness of life. In Liang’s version, he literally translates “buy” into “购买”so as to keep the original metaphor. Zhu, on the other hand,liberally translates “buy it with much care" into “思虑太多”, which simply presents the meaning without maintaining Shakespeare's metaphor. A master piece is a good combination of content and language. We can not appreciate a piece without taking its language features into consideration. In this case, however, Zhu gives us no chance to appreciate the beauty of the metaphor. Liang's literal translation of the original brings readers a true Shakespeare. The above example of Liang's literally translating original metaphors is not an exception. In fact, it is his common practice.

Shylock:If I can catch him once upon the hip,
I will feed fat the ancient grudge I bear him.(Act 1,Scene 3)

Liang’s version:

夏洛克：如其我能一旦抓到他的后腰，我要痛痛快快的报这一段旧仇。（2001:36）

Zhu’s version:

夏洛克：要是我有一天抓住他的把柄，一定要痛痛快快地向他报复我的深仇宿怨。（2001:29）

In this example, Liang still adopts literal translation method. Hе translates "catch him once upon the hip literally into “我能一旦抓到他的后腰”while Zhu liberally translates it into “我有一天抓住他的把柄”.Liang's translation is vivid while Zhu's natural. When overused, a metaphor may lose its freshness. Liang's version “抓到他的后腰”may sound too literal, but it is faithful and also provides readers a thread of freshness.

=====2.1.3 Literal translation with notes added=====

“Due to the complicated background involved in some cultural connotations, translators can take corresponding compensation methods, such as literal annotation, to make readers understand 'The Shakespeare’s plays' better.”（Yan Xiaojiang,2019:40）

A large number of annotations are an important feature of Liang Shiqiu’s translation of The Complete Works of Shakespeare.These annotations not only facilitate readers’interpretation,but also provide important research references for scholars.
In fact, Liang tends to adopt liberal translation to translate different figures of speech. In so doing, Liang wants to be faithful to the original as much as he can. Literal translation, however, may sometimes result in understanding difficulties. As a meticulous translator, Liang is aware of these problems and sometimes he would resort to added notes to make a compensation for literal translation method.Here the paper takes Liang Shiqiu’s translation of Othello as an example:

You’ll have your daughter conversed with a Barbary horse.(Act 1,Scene 1)

那么你的女儿可就要被一匹巴巴里的马给奸了。Liang ’s note:Barbary 即Moorish 摩尔人的.(2001:96)

Here Liang Shiqiu transliterated the place name Barbary, and used a note to point out that it alluded to the dark-skinned Moor Othello. It was clear and concise, allowing readers to have a rich imagination of the image of Othello who was not on stage, and at the same time pointed out the subtlety of the characters relationship in the script. If it is not for meticulous research work, this kind of skillful application is difficult to achieve.

Literal translation with notes added The Merchant of Venice abounds with puns and allusions. Liang often adopts literal translation method with notes added to reader those puns and allusions. In
many puns and various allusions in the original version and when they could not be transferred into the target language, he would literally translate them with notes added.

Portia:let me give light,but let me not be light;
For a light wife doth make a heavy husband,
And never be Bassnio so for me:(Act 5,Scene 1)

波西亚：让我给你们一点光，可是别像光似的轻浮；
因为轻浮的妻子要使得丈夫负着重担，我决不愿巴珊尼欧为我担心：（2001:182）

Liang’s note:原文light是“光”，亦可解做“轻浮”，是双关语。

Portia:You should in all sense be much bound to him,
For,as I hear,he was much bound for you.(Act 5,Scene 1)

波西亚：你对他是应该感激不尽，因为我听说他为了你也受祸不浅哩。（2001:183）

Liang’s note:原文bound双关语，可解为“感恩”，“立券”，“入狱”等等。

Pun is a place where a writer can show his ability to control and employ words. As a language master, Shakespeare is very good at devising puns. As a translator of Shakespeare's plays, you will find how annoying these puns are. In general, a translator will find it extremely difficult to figure out an exact corresponding pun in the target language, and what he often does is to translate one meaning but ignores the other meaning of a pun. However, this kind of translating would lead to no perception the original pun.

What Liang does in handling these puns is to try to maintain both meanings of a pun in his translations and provide each pun with a note explaining it. The word“light”in the original refers to“a kind of natural radiation that makes things visible”, and“frivolous" as well while the word “bound”means“grateful as well as“obstructed”. In Liang's version, both meanings of “light” are literally translated into“像光似的轻浮”and both meanings of“bound”into“感恩”and“受祸”with two notes added respectively. This way of translating puns will help readers recognize their existence and appreciate them. If readers could not fully enjoy a pun,they could still seek notes for reference. As I understand, this way of translating puns is by far the most effective way to translate a pun before we could find an idea counterpart in the target language.

Liang's way of translating allusions is very stable: literally translating them with notes added to explain their cultural meanings. Zhu Shenghao,another famous translator of Shakespeare’s plays,however, either transliterates the names of allusions or liberally translates their meanings. And neither way attaches notes to illustrate their underlying meanings.

Portia:If I live to be as old as Sibylla,I will die as chaste as Diana,unless I be obtained by the manner of my fther’s will.(Act 1,Scene 2)

Liang’s version:

波西亚：如果我活到西逼拉那样老，我也愿意是贞洁如戴安娜而死，除非是按照父亲医嘱的方法出嫁。（2001:32）

Liang’s note:西逼拉（Sibylla），老态龙钟的女预言家。
Zhu’s version:

鲍西亚：要是没有人愿意照我父亲的遗命把我娶去，那么即使我活到一千岁，也只好终身不嫁。（2001:25）

Shylock:I have a daughter;
Would any of the stock of Barbbas
Had been her husband rather than a Christan!(Act 4,Scene 1)

Liang’s version:

夏洛克：我有一个女儿；我愿她嫁给巴拉巴的后裔中任何男子，也比嫁给基督徒好些！（2001:158）

Liang’s note:巴拉巴（Barabbas）即让出十字架给耶稣的那个强盗。

Zhu’s version:

夏洛克：我有一个女儿，我宁愿她嫁给强盗的子孙，不愿她嫁给一个基督徒。（2001:163）

Portia:Lie not a night from home;watch me like Argus:(Act 5,Scene 1)

Liang’s version:

波西亚：你可别有一夜在家睡觉：像阿尔格斯似的看守着我。（2001:188）

Liang’s note:阿尔格斯（Argus）神话中之“百眼儿”。
Zhu’s version:

鲍西亚：您还是一夜也不要离开家里，像个百眼怪物那样看守着我吧。（2001:197）

From the three examples quoted above, we can find in Liang's version that three allusions “Sibylla” , “Barabbas”, and “Argus” are literally translated into Chinese words“西逼拉” ,“巴拉巴”and “阿尔格斯”respectively, each attached with a note correspondingly. While in Zhu's version, we could hardly perceive the existence of these allusions, for he liberally translates these allusions into“一千岁”，“强盗”, and “百眼怪物”without added notes to explain them.

In this sense, Zhu's version is not faithful to the original. Liang adopts literal translation to catch readers' attention to notice the existence of these allusions and, with notes added, helps readers appreciate them. In so doing, Liang has to do much extra work to provide notes for readers reference. Liang is indeed a man of meticulous scholarship. In his eyes,translating is a serious enterprise, and a translator should try to be faithful to the original in every aspect, even though it means extra labor. Liang' 's spirit of respecting the original is worth our further studying. Let's look at two more examples.

Salarino:And other of such vinegar aspect
That they’ll not show their teeth in way of smile,
Though Nestor swear the jest be laughable.(Act 1,Scene 1)

Liang’s version:

撒拉利诺：又有一些人天生的酸相，笑的时候也不露牙齿，虽然奈斯特赌咒说这笑话是可笑的。（2001:17）

Liang’s note:奈斯特（Nestor）老成持重之王，轻易不笑，如认某一笑话为可笑，必甚可笑无疑。

Zhu’s version:

萨拉•里诺：有的人终日皱着眉头，即使涅斯托发誓说那笑话很可笑，他听了也不肯露一露他的牙齿，装出一个笑容来。（2001:9）

Shylock:A Daniel come to judgment!(Act 4,Scene 1)

Liang’s version:

夏洛克：一位丹尼尔来裁判了！（2001:152）

Liang’s note:Daniel圣经中之以色列的清明的法官。善决疑狱。

Zhu’s version:

夏洛克：一位但尼尔来做法官了！（2001:157）

In these two examples, the original allusions "Nestor" and Daniel" are transliterated into“涅斯托”and“但尼尔”respectively in Zhu's version. When reading Zhu's version, readers, I believe, do detect the existence of these allusions,but maybe wonder why allusions are used here and what exactly these allusions mean.Zhu's transliterating the names of these allusions without attaching notes to explain them still can not be considered as a successful way or an idea way of translating allusions. Liang, on the other hand, follows his old practice to handle these allusions,i.e. literal translation with notes added. Nestor" and Daniel" are literally translated into“奈斯特”and “丹尼尔”respectively and each is combined with a note to explain its cultural meaning. Comparatively speaking, in translating allusions, Liang presents us а truer Shakespeare.

====2.2Domestication-supplemented strategy====
By examing Liang’s version,we could find both domestication and foreign inaction strategies are employed.in a sense,domestication is inevitable in every translation.translations often assume some local color no matter how hard a translator tries to be faithful to the original.Liang tends to adopt the Strategy of foreignization in his version.however,he still leaves us many particular examples of domestication.

When Jacob graz d his uncle Laban's sheep. (Act 1, Scene 3)

当初雅各给他的舅父拉班放羊的时候。（2001:38）

Or shall I bend low, and in a bondman's key, (Act 1, Scene 3)

或是我应该深深的鞠躬，打着奴才的腔调。（2001:40）

Yourself, renowned prince, then stood as fair as any comer I have look' d on yet for my affection. (Act 2, Scene 1)

那么，王爷你和我见过的几位有同样的可以赢得我的机会。（2001:48）

Master young man, you; I pray you, which is the way to Master Jew's? (Act 2, Scene 2)

少爷，你来;请问到犹太人家向哪边走?（2001:50）

I am half afeard thou wilt say anon he is some kin to thee, (Act 2, Scene 9)

我恐怕你接着要说他是你的本家了。（2001:92）

Which appears most strongly in bearing thus the absence of your lord. (Act 3, Scene 4)

如此安然的忍受着新婚的郎君的远离。（2001:126）

I have heard your Grace hath ta'en great pains to qualify his rigorous course; (Act 4, Scene 1)

我已听说大人很为我费力设法减轻他的凶恶的威胁;（2001:138）

A form of address is an embodiment of national culture. The Chinese people attach great importance to family and family relations. Thus more forms of addressing members and relatives of a family can be found in Chinese than in English. The two examples“舅父”，“本家”are particular cases in Chinese.“舅父”shows clearly that this uncle is a relative from one's mother 's clan, while “本家”refers to a member of the same clan. During the feudal society, there was a strict classification among different social status which was also reflected in addressing terms. “大人”signify people who occupy higher class in a society while “奴才”refers to people with low social status. The above translations bear more or less some Chinese color, thus betraying the original to some extent. These typical examples of domestication bring Chinese readers a familiarfeeling.

He lends out money gratis, and brings down the rate of usance here with us in Venice.
(Act 1, Scene 3)

他把钱出借而不取利息，于是把我们在威尼斯放的印子钱的利率都给拉低了。（2001:36）

For when did friendship take a breed for barren metal of his friend? (Act 1, Scene3)

因为哪里有朋友为臭铜钱而向朋友取利息的?（2001:42）

Supply your present wants, and take no doit of usance for my moneys, and you'll not hear me: (Act 1, Scene 3)

借给你急需的钱，一文利息也不要，而你不肯听我说完了:（2001:43）

And then the boy, his clerk, that took some pains in writing, he begg' 'd mine; (Act 5, Scene 1)

随后那个年青人，他的书记，笔墨上出过力所以他就要我的; （2001:24）

The above examples “印子钱”，“铜钱”“一文”，“笔墨”are typical products of Chinese culture. In the feudal society, “铜钱”, i.e. copper, was used as money for people to do business and Y"as a monetary unit referred to one copper. And “印子钱”was a kind of usury in the Qing Dynasty of China. Because every time a borrower repaid a certain amount of money to a moneylender, he had to stamp the book with a mark. This was the reason why this kind of usury was called“印子钱”at that time. China is a country with excellent history of calligraphy. For quite a long time in the history of China, scholars and men of letters usually used brushes and prepared Chinese ink to do their writings. So the translation “笔墨”does lead to some local imagination. All these four translations are typical examples of domestication, for the Chinese culture are heavily loaded in the version.

In Belmont is a lady richly left, and she is fair, fairer than that word, of wondrous virtues;
(Act 1, Scene 1)

在贝尔蒙有一位拥有巨产的姑娘，很美貌，更美的是出奇的贤慧;（2001:28）

Your father was ever virtuous, and holy men at their death have good inspirations; (Act 1, Scene 2)

你的父亲一向是贤明的，并且善人临终时必有灵感; （2001:38）

This was a way to thrive, and he was blest: and thrift is blessing, if men steal it not. (Act 1, Scene 3)

这是他获利的方法，他是有福气的;获利是福气，只消不是偷来的。（2001:46）

I swear the best regarded virgins of our clime have lov'd it too;(Act 2, Scene 1)

我们国土里最著名的闺秀也都爱我的容貌;（2001:66）

If e' er the Jew her father come to heaven, it will be for his gentle daughter's sake; (Act 2, Scene 5)

如其她父亲那犹太人还有升天之一日，那必是托他女儿的福；（2001:150）

The original text is based on western culture, closely related to the Bible culture. The original English holy", blessing", and bless' d are obviously biblical words. Unlike westerners, however, we Chinese do not believe in God, but, instead, many of us more or less identify ourselves with Confucian and Buddhist ideas. Therefore, when it comes to translating such kind of culture-loaded words, it is very likely that a translator could not find such counterparts in the target language but have to domesticate them. Look at the words “贤明”,“善人”,and “闺秀”. They are good words that Confucius often teaches us Chinese to follow. And“福气”，“福”and “福佑”are obviously Buddhist words. Liang's translations indeed bring our Chinese readers a familiar feeling.

As we know, translating is a process of intercultural communication. Cultural differences or gaps always exist. Sometimes, it is difficult for a translator to find proper counterparts in the target language and what a translator can do is to replace the original with seemingly-matched but actually culturally-different translations.

In the era of Liang Shiqiu’s life,translation activities could hardly be deemed as mature as they are today. Many things were new to China, and many translations of foreign words were not finalized. A translator could not find in China some cultural phenomena peculiar to foreign countries, let alone find corresponding Chinese to describe them. In this case, domestication occurs. Of course, chances are that some translators adopt domestication on purpose so as to bridge cultural gaps and help readers to appreciate works. Both reasons could explain Liang 's adopting domestication in his translations.And the next part of this paper will further explore the reasons why Liang Shiqiu chose foreignization as the main translation strategy and domestication as the auxiliary translation strategy.

====2.3The reasons of Liang’s translation strategies====

“the translator who is the reader of the original text and the creator of the translated text as well plays an important role in translation. Translating is not simply a kind of transition between different language systems but a kind of creative activity. In the process of translating, the translator is the bridge communicating the culture of source language and the culture of target language, and his subjective dynamics influence the success of this kind of communication to some extent. He would unconsciously put his own life experience, acquirements, personality, aesthetic views and habits into his reading, understanding and expressing of the source text.”(Yang Xi,2009:23) Just based on this idea, Liang Shiqiu's translation strategies are closely related to his life experience and background.

Firstly, Liang Shiqiu was nurtured by Confucianism since he was a child, and the essence of Confucianism is similar to the core idea of the Doctrine of the Mean. The Doctrine of the Mean refers to compromise and harmony, requiring people to follow the state of harmony and goodness among all things. This became the foundation of his philosophy of life.From his domestication strategy,we can see his strong accumulation of Chinese traditional culture,he opposed to europeanize completely, which resulted in disputation among some famous writers like Lu Xun. This will be further discussed in detail in the next chapter.

Secondly, Liang Shiqiu went to the United States to study in order to broaden his horizons. During this period, he was deeply influenced by his mentor Irving Babbitt. He also recognized the new humanistic ideas and gave it time significance. Professor Irving Babbit is proficient in Confucianism, and to a large extent his theory has many similarities with Confucianism. He admires Western culture very much and advocates that Chinese could learn Western culture. Therefore, he chosed many classic works with Western cultural connotation for translation，He kept the original text as much as possible in the translation process. Sometimes when he encounters obscure and difficult sentences,He often used the method of literal translation with annotation to bring readers many fresh cultural experiences.

Thirdly, In that time,China was in a special historical period when modern society and modern society were handed over. The cultural exchanges between China and the West influenced his way of thinking and translation concepts. Although Liang Shiqiu affirmed the mentor's new humanistic viewpoint, he did not separate romanticism from classicism, but found a balance between romance and classicism. He integrated Chinese and Western cultural concepts, based on Confucian spirit, added Babbitt’s theory, And it is the combination of these two ideas that made his translation strategy.

====2.4 The evaluation to Liang’s translation strategies====

During the New Culture Movement and the May 4th Movement, a number of outstanding patriotic scholars emerged, and the translated literature was also full of vitality. These scholars were not only influenced by traditional culture, but also influenced by foreign culture. However, it is worth noting that there was a group of scholars appeared who opposed Liang Shiqiu's translation strategy, among whom Lu Xun was the most representative one.

Lu Xun's standpoint has to do with an important function of translation, that is, the enrichment of the Chinese language and culture, which can be better fulfilled by literal translation. Here he obviously thought it natural and necessary for the readers to try their best to understand those new expressions and structures, but with gradual acceptance of such expressions and structures the Chinese language would be enriched. He insisted on complete literal translation and criticized Liang Shiqiu's domestication strategy as old and decadent.But Liang thought faithful but not fluent translation" is as bad as fluent but not faithful translation. To him a desirable translation is one that is faithful to the content as well as other original features of the source language text. However, the translator cannot create obscure expressions for the so-called keeping the source text's mood (Yang Yulin, 2006:89 ).

Besides, the translator should not confuse translation with the improvement o Chinese. In a word, Liang insisted that the translator should be responsible for both the source language writer and target language readers. On the other hand, Lu insisted that word-for-word translation" is more faithful to the source text and he would rather have faithful but not fluent translation" than fluent but not faithful translation.

Taking into account the social background at that time, our nation was still in a weak position and its development was lagging behind that of Western countries, so Lu Xun also hoped to use translation to "input new content and new expressions" to Chinese to improve Chinese and promote Chinese language development so that Chinese as a language medium can better integrate domestic talents with international standards. Liang Shiqiu believed that translation is mainly to convey the original author’s thoughts and content to those who do not understand the original content.

Therefore, loyalty to the original text and expression in conformity with the target language habits are the focus of Liang Shiqiu’s translation, and Liang Shiqiu advocated “reading first-rate Books, translating first-class books” , He believed that only in masterpieces people can get profound ideological content. The author believes that looking at the dispute between the two dialectically, it can be said that both sides have their own merits, which is conducive to academic discussions in the translation industry and promotes the development of translation studies.

===III.Conclusion===

Liang Shiqiu devoted his whole life to bringing many western classics to Chinese readers, and his translations of ''The complete works of Shakespeare's plays'' have exerted a great influence on Chinese translation. Liang Shiqiu adopted the strategy of combining domestication and foreignization in translating Shakespeare's plays.

On the one hand, from the perspective of language and culture, he adopted the strategy of foreignization. For example, when translating proper nouns such as names and places, he disapproved of misleading Local Chinese translations and advocated transliteration. He transliterated "Julius Caesar" as"朱利阿斯西撒" instead of "凯撒大帝". If a person's name reflects certain characteristics of the person, he would naturalize appropriately to convey this information in the translated name, so that readers can understand the personal characteristics. And there are so many puns, slang and colloquialisms in ''The Shakespeare’s Plays'' that they are almost impossible to be translated., then he adopted foreignization strategies, supplemented by annotations, to enrich the Chinese language with heterogeneous cultures. Culturally, he recreated exoticism. There are many vulgar and obscene words in ''The Shakespeare's plays'', which he reserved for the sake of their truth. He advocated the true reflection of Shakespeare's times, the translation of elegant and vulgar should be faithful to the original.

On the other hand, human emotions are common and there are similarities between eastern and western cultures. Therefore, Liang Shiqiu supplemented his translation with domestication strategies. Although he stressed the "existence of truth", he did not "dead translation". He objected to the "Europeanization" of the target language, that is, using translation to reconstruct Chinese syntax directly from western grammar structure. Liang Shiqiu gave full consideration to readers, for texts with similar cultural connotations, he advocates "nationalization", or domestication, of the target language. This makes the translation more fluent and in line with the expression habits of domestic readers, and greatly improves the readability and appreciation of the translation.

===IV.References===

[1] Venuti, Lawrence. The Translator 's Invisibility: A History of Translation[M]. London & New York: Routledge, 1995.

[2] Schleiermacher, F. On the different methods of translating(1813) [ C] 11 Andre Lefevere. Translation/History/cul-ture. London & New York: Routledge, 1992: 141 - 166.

[3]Zhu Anbo朱安博.(2009).”归化与异化:中国文学翻译研究的百年流变” [Domestication and Foreignization: The centennial Evolution of Chinese Translation Studies] “北京科学出版社”[Beijing Science Press].

[4]Ke Fei柯飞.(1988).“梁实秋谈翻译莎士比亚”. [Liang Shiqiu's recollection of translating Shakespeare].”外语教学与研究”[Foreign Language Teaching and Research Press ](01),46-51.

[5]Liang Shiqiu梁实秋.(2001).”莎士比亚全集”.[The complete works of Shakespeare][A][M].”北京中国广播电视出版社”.[Beijing China Radio and Television Press].

[6]Zhu Shenghao朱生豪.(1978). “莎士比亚全集”.[The complete works of Shakespeare].”北京人民文学出版社”.[Beijing:People's Literature Publishing House].

[7]Yang xunwen杨迅文.(2002c).”梁实秋文集(5)”.[ liang Shiqiu’s anthology,05].”厦门:鹭江出版社”.[Xiamen: Lujiang Press].

[8]Liu Junping刘军平. (2009)”西方翻译理论通史[M]”.[A general history of Western translation theory,M].”武汉：武汉大学出版社”.[Wuhan: Wuhan University Press],445.

[9]Yan Xiaojiang严晓江.(2010).”论梁实秋的译莎策略[J]”.[On Liang Shiqiu's Translation strategies].”长春大学学报”.[Journal of Changchun University],20(03):39-42.

[10]Xiao Yixin肖忆鑫.(2013).”梁实秋之中庸翻译观研究”.[Liang Shiqiu's View of the doctrine of the mean in Translation].”赣南师范学院”.[Gannan Normal University],MA thesis.

[11]Yang Xi杨曦.(2010).”梁实秋翻译思想研究”.[Studies of Liang Shiqiu’s Translation Thoughts].”浙江财经学院”.[Zhejiang University of Finance and Economics],MA thesis.

[12]Xu Ling许玲.(2007).”梁实秋的新人文主义思想与莎剧翻译”.[Liang Shiqiu's New Humanism thought and Translation of Shakespeare's plays].”安徽师范大学”.[Anhui Normal University],MA thesis.

==A Brief Introduction to Deconstruction and Venuti's Translation Strategy of Foreignization 徐佳 Xu Jia==

==Contrast between literal translation and free translation - Liu Yi 刘艺 202070080640 MTI==

===Abstract===
The discussion of literal paraphrase has been present throughout the development of translation theory. However, the ongoing debate between literal and paraphrase is not always at the same level and about the same translation issues. Literal translation and paraphrase can be regarded as both translation methods and translation strategies, and the discussion of literal translation and paraphrase first requires a conceptual analysis of the two terms and a clarification of the scope of the discussion. The theories of literal and free translation in Chinese and Western translation studies can be examined from the meta-theoretical level, which not only enables a rational understanding of the debate between literal and free translation, but also enables a better understanding of the relationship between translation theory, practice and their historical contexts. In this paper, we first analyze the concepts of literal translation and free translation, and then Throughout the thesis, we have introduced the application of literal translation and free translation and used some examples to show their application in proverb and idiom. At last, we will analyze the relation between literal translation and free translation.

===Keywords===
free translation, literal translation, application.

===摘要===
在翻译理论的发展过程中，关于字面转述的讨论一直存在。然而，直译与意译的持续争论并不总是在同一层面上，关于同一翻译问题。直译和意译都可以看作是翻译方法和翻译策略，讨论直译和意译，首先要对这两个术语进行概念分析，明确讨论范围。中西方翻译研究中的直译和意译理论可以从元理论层面进行考察，这不仅可以理性地认识直译和意译的争论，而且可以更好地理解翻译理论、实践及其历史背景之间的关系。本文首先分析了直译和意译的概念，然后在论文中通篇介绍了直译和意译的应用，并用一些例子来说明它们在谚语和成语中的应用。最后，我们将分析两者之间的关系。

===关键词===
直译，意译，应用。

===I. Introduction===
In intercultural communication, translation plays a very important role. Translation is the process of replacing chapters of material in one language (source language) with chapters of material in another language (target language), How to effectively translate between English and Chinese? The two languages have both commonalities and differences, as they belong to different language families: English is an Indo-European language, while Chinese belongs to the Sino-Tibetan language family. However, there are some common points between the two languages, such as the same subject-predicate word order and the same verb-object word order. In order to realize the interchangeability of the two languages, we have to make use of some translation methods, such as literal translation and paraphrase translation.

The essence of translation is the conversion of information from one language to another or to several languages. In the translation process, translation is influenced by many factors, including contextual and cultural factors. Among translation strategies, literal and paraphrase are the most popular. Both literal and paraphrased translations have their own applications and cannot be generalized. Translators need to make good use of both literal and paraphrase translations in order to produce good translations. Literal translation and paraphrase are important translation strategies, and they are related, complementary and inseparable.

===II. Sources of Literal and free Translation===
In the West, during the Roman era, literal translation was used to translate Greek into Latin. Later, Cicero advocated paraphrasing to preserve the overall style and power of the language (Tan Zaixi, 2009:19). After that, people used these two translation methods to translate, literal translation and paraphrase translation. In China, as early as the end of the Eastern Han Dynasty, the famous Buddhist scripture translator Zhi Qian put forward the idea of "not emphasizing the wording, but keeping the original meaning" as a method of literal translation.

"In his disciple Zhi Qian, he opposed such a literal translation from a stylistic point of view, and advocated a free translation. His disciple Zhi Qian, on the other hand, opposed such literal translation from a stylistic point of view and advocated free translation. During the Eastern Jin Dynasty, the commentator of Buddhist scriptures translation, Dao An, advocated literal translation of every word of the scriptures, without any addition or deletion to the original text. Kumarajiva, as the representative of the School of Free Translation of Buddhist Scriptures, proposed the method of free translation as "faith-based," "Tao practicing and compounding," and "making quality rather than wild". In his evaluation of his translation, Liang Qichao said: "All translations by Xuanzang, for the original, either add or subtract, in order to achieve the purpose." In the 1930s, both Lu Xun and Qu Qiu Bai advocated literal translation, Zhao Jing Shen favored free translation, and Lin Yutang advocated the integration of literal and free translation.

===III. Definition of Two Translation===
'''3.1 Definition of Literal Translation'''

Literal translation refers to a method to render of text from one language to another by following closely the form of the source language. Definitely different from mechanical translation (word for word translation), literal translation shall provide fluent and accurate translation that is easily comprehended by the readers of the target language. "The so-called literal translation is a translation method or translated text that keeps the content and form of the original text" (Feng Qinghua, 2002:37). There are a lot of differences between English and Chinese, but there are some commonalities between the two, which is the basis and reason for the existence of literal translation.[1](Fang Yili.2012, 000(003):16-20.)

Mr. Mao Dun once explained and emphasized that literal translation is not a dead translation of "word for word, not one more, not one less" [2].(Wei Lu;Hong Fang,2012,2(4):741-746.) The real intention of literal translation is not to distort the creative purpose of the original work, but to express the spirit of the original work.

You can also say that it refers to translate a sentence originally, keeping the original forms, including construction of sentences, meaning of the original words, and metaphor of the original and so on. It can not only reproduce the meaning and frame of language, but also keep its vivid image figure of speech and novel and unique expressive ways so that readers can comprehend the origin’s literal grace.

For example: The winter morning was clear as crystal. The sunrise burned red in a pure sky, the shadow on the rim of the woodland were darkly blue, and beyond the white and scintillating fields patches of far off for forest hung like smoke.
Literal translation: 冬天的早晨水晶般明澈。纯净的东边天上朝日烧的通红，林子边上的影子时暗蓝色，隔着那耀眼的白茫茫的天野远处的森林像挂在半空中的烟云。
This translation keeps the original form and meaning totally. It comes out the author’s writing style and transfer the source language to target language perfectly.

'''3.2 Definition of Free Translation'''

Free translation is a method to deliver the intended meaning of the source text without paying attention to details such as syntax, style and so on of the original text. Free translation is suitable in case the translation is difficult to be understood or accepted by the readers or the translation seems not as attractive or powerful as the original text by approach of literal translation. It can also means a method of making the target text smooth and perfect .On the basis of them, places of word and constructions of sentence have to be almost changed to suit real meanings of original text.[3](Zhu Liyun,Xu Jingxian.2019(14):107-108)

In general, a paraphrase is a translation that is consistent with the original text in terms of content, but changes in form. In short, the translation should be faithful to the basic content of the original text, while the form of expression should be original. In the history of Chinese translation, the definition of free translation is also divided. For example, Fu Lei believed that a paraphrase should, to the maximum extent possible, maintain the syntax of the original sentence, not that the grammar of the original sentence can be completely thrown away. It is not that the grammar of the original sentence can be left out completely. Eskridge once said that a translator cannot arbitrarily add or delete sentences from the original in order to achieve the standard of "up" translation, but that the original should be taken into consideration. According to Qian Gechuan, although the translations use paraphrase and change form, they should still be faithful to the original.

For example: It’s an ill wind that blows nobody good.
Free translation: 对于某些人有害的事可能对于另外一些人有好处。
In this translation, we can see that there is no word in Chinese that equivalence to the word “wind” in English. So we use free translation which not only keeps the original meaning but also makes source language to target language comprehensively.
However, free translation does not mean to neglect or add the original. When to use free translation, translator must know both source language and target language very well, including the cultural background, the equivalence words and make the translation fluent and comprehensible. Free translation is a flexible translation skill. Once literal translation can not express the original well, it’s time to use free translation.

===IV. The different applications of literal and free translation===
'''4.1 The application of literal translation'''

Firstly, if it is possible to translate literally, translate it word-for-word. The advantage of literal translation is to keep the liveliness of the text which has rhetoric in it. Let’s take two sentences below as examples:

(1) For my father know and I know that if you only dig enough, a pasture can be made free.
Literal translation: 因为我父亲知道，我也知道，只要挖到一定程度，早晚可以在这里劈出个牧场的。
Free translation: 因为我父亲知道，我也知道，功到自然成。

(2) But I hated Sakamoto, and I had a feeling he’d surely lead us both to our ancestors.
Literal translation: 但是我恨坂本，并预感到他肯定领着咱们去见祖先。
Free translation: 但是我恨坂本，并预感到他肯定会领着咱们去送死。

For the first one, we can see the free translation expressed the general meaning of the original sentences with the metaphors. It’s better and comprehensive. But for the second one, though free translations make sentences more fluent, literal translations are closer to the original and express author’s emotion much lively. Because the differences of two languages, sometimes it is difficult to retain the intrinsical thoughts and style of the source language.
Secondly, some sentences are hard to translate literally in some circumstances, especially the different expression of metaphors, proverbs and idioms. To people in English speaking countries, they are hard to understand some old sayings in Chinese and literal translation is unacceptable in this situation. They can’t get the original meaning accurately.
For example:

(1) Our son must go to school. He must break out of the pot that holds us in.
Literal translation: 我们的儿子一定得进学校，他一定得打破这个把我们关在里面的罐子。
Free translation: 我们的儿子一定要上学，一定要出人头地。

(2) Their legs moved a little jerkily, like well-made wooden dolls, and they carried pillars of blank fear about them.
Literal translation: 他们的腿轻轻痉挛地移动着，像做得很好的木偶一样，他们随身携带者黑色的恐怖柱子。
Free translation: 他们每向前迈进一步，腿就抖动一下，好似精致的木偶一样，他们身上带着一股阴沉的杀气。

In these sentences, literal translation is improper. We cannot use literal translation if the presentation of the version does not conform to that of the source language. “Break out the pot that holds us in” is an English idiom. When we translate it to Chinese, we have an idiom “出人头地” that has the similar meaning.
Generally speaking, literal translation is the basic technique in translation practice. It can keep the original form, including sentences’ structure and the original expression. But sometimes it needs some necessary changes to make the ways of expression be consistent between source language and target language.

'''4.2 The application of free translation'''

First of all, we use free translation when it’s difficult to translate them literally; especially there are differences on the ways of expression between the two languages. Moreover, in some sentences, though literal translation can make it understandable, it cannot express the profound meaning smoothly. Under this circumstance, free translation can help us get a better result.
For example:

(1) It is an ill bird that fouls its own nest.
Literal translation: 弄脏自己巢的鸟的确是一只坏鸟。
Free translation: 家丑不可外扬。

(2) Cast pearls before swine.
Literal translation: 把珍珠扔到猪前面。
Free translation: 对牛弹琴。

Free translation should be fluent and natural. It can express the general idea without paying much attention to the details; especially in the translation in idioms or proverbs.
Secondly, never add our own emotion to the translation. A successful translation must be objective and clearly. Free translation gives the translators more freedom to express source language and readers can get the original meaning comprehensively. Once the translators add their own emotions to it, the two version’s readers would have different feelings on the same task.
Finally, free translation is a flexible and technical skill. The translators must learn abundant knowledge and possess the general knowledge of both the two countries as much as possible. More extensive knowledge translators have, more completely they can comprehend the meaning of the original task.

'''4.3 The comparison of applications of literal and free translation'''

'''4.3.1''' What are the advantages of literal translation? Generally speaking, the use of rhetoric in a text makes it more vivid and lively, and through literal translation, the rhetoric of the original text is preserved and the target language is similar to the original text. In contrast, free translation only reflects the general idea of the original text, and the original rhetoric disappears through the original translator's ingenuity and processing. So, in general, literal translation is a good choice.
For example,

For Maria, this is a great success in her life, just as the brave winning over a great battle against the gigantic man in the black forests.

Literal translation:在玛丽亚看来, 这是她一生中最了不起的成功, 这种成功就好像她英勇无畏地战胜了黑暗森林中的巨人。

Free translation:在玛丽亚看来, 这是她一生中最了不起的成功。
In this sentence, the literal translation only reflects the main idea of the original, which is too simple and bland, and the metaphorical rhetoric and description of the character's psychological state are lost. The literal translation, however, is much clearer and more vivid than the free translation, which is more vivid and natural. Due to language differences, it is sometimes difficult to retain the ideas and style of the original text in the translation process. The advantage of literal translation is precisely this: it can keep the ideas and style of the original text.

'''4.3.2 A literal translation is not the same as a word-for-word translation.'''

What is word-for-word translation? --When translating, every word in the source language is considered, and every word in the target language is translated one by one.Usually, the target reader does not know what the translated text is really saying, and this is also a word-for-word translation. For example,

John had to face the music after his father came back for he had broken his father’s expensive vase.
Literal translation :在他的爸爸回来后, 约翰不得不面对音乐, 因为他打碎了爸爸的昂贵的花瓶。

The translation of these two sentences is clearly not in line with the Chinese way of expressing oneself; it is word-for-word, sentence-for-sentence, and overly rigid. It does not conform to the way the target language is expressed, and the meaning it is intended to convey is ambiguous, making it difficult for the target reader to understand what the translator is trying to say. A word-for-sentence translation is a substandard translation, as it confuses the target audience.
A literal translation retains the style, rhetoric, and structure of the original text, while at the same time making the necessary adjustments to make it smooth, clear, and acceptable to the target language. After reading, the target language reader can have almost the same feeling as the source language reader.
Some people make the mistake of thinking that a translation that keeps the structure and form of the original text exactly the same is a literal translation, confusing the concepts of literal and word-for-word translation. In the end, literal translation is not a word-for-word translation; it is an acceptable and flexible translation.

'''4.3.3''' Some sentences should not be directly translated Some source sentences are difficult to translate. Some sentences do not fit the way the target language is expressed after literal translation. Different countries have different cultures, different customs, different rhetoric and different ways of expressing the same idea, and different idioms. In China, people usually use some idioms to describe an event or a person, and this is also the case in foreign countries. In the eyes of Westerners, Chinese idioms are very difficult to understand. In these cases, the result of a literal translation would be unacceptable. When the target language readers read such a translation, they cannot know the exact meaning of the source language, because the message in the target language is ambiguous. For example, if:

The bastard finally kicked the bucket in an accident.
Literal translation:那个坏蛋最后踢了木桶在一场交通意外中。
Free translation:那个坏蛋最后在一场交通意外中丧命。

'''4.3.4.''' The literal translation of this sentence is nonsensical, even absurd; but with a paraphrase, the translation becomes clearer and more acceptable to the target audience, and is culturally appropriate.
But under what circumstances should a literal translation be done? How to use literal translation correctly? When the expression of the source language is not the same as that of the target language, literal translation should not be done. As a translator, you should pay attention to the following aspects:

Firstly, to understand the culture of the source and target language, to acquire as much extensive knowledge as possible, and to become more familiar with the issues talked about in the source language, otherwise the translation work cannot be carried out. We often have the experience that we do not know or do not understand something, even after it is explained to us, because we do not have the appropriate knowledge. Therefore, a professional translator must have some knowledge of the relevant discipline or specialty. If a translator does not know the material he wants to translate and the content of the knowledge of the relevant discipline involved, his translation will be unqualified.

Secondly, it is very important to understand the information in the source language correctly and thoroughly. The translator should not only know the apparent meaning of the text, but also read through the original text to thoroughly understand the idea and meaning of the original text. If a translator only knows the literal meaning of the original text, and translates literally, then his translation will not be successful. The target language reader will be confused when reading such a translation, and will have a different feeling between the intended message of the original text and the translation, or even a misunderstanding.

Third, translation is not the same as reading. When reading, it doesn't matter how we understand or whether we can understand or misunderstand, because the reader's level is limited. Reading is only a sense of self. But a translation can affect other people. Therefore, translators should have a thorough understanding of the information in the source language and repeat the information correctly.
Fourth, improve the acceptability of the translation. From the above, we know that the translation should be consistent with the expression of the target language, so that it can be easily accepted by the target language readers. In fact, it is not difficult to preserve the style of the source language; the real difficulty is to translate the source language into a language that is consistent with the mode of expression of the target language.

Literal translation is a basic skill necessary for translation work. It preserves the form of the source language, including the sentence structure and diction. Sometimes, it makes necessary changes to the source language to make it closer to the expression of the target language and to make the translation more acceptable. But literal translation is not a panacea. Translators should expand their knowledge and practice extensively. After all, practice is an important aspect of translation work.

'''4.4 The application of literal translation and free translation in idiom'''

Idiom is also a kind of saying. Idiom is an expression, word, or phrase that has a figurative meaning that is comprehended in regard to a common use of that expression that is separate from the literal meaning of definition of the words of which it is made. Idioms are numerous and they occur frequently in all languages.

The formation of idiom accords with the formation of culture. It is to say that the culture give birth to the idiom. Thousands of years ago, people draw lessons and experience from their daily life and then write down to tell their generations what they have gotten. As a result, most of idioms mirror almost everything related to the life. They contain experience and philosophy. We should know the basic structure of the sentences well, rather than the face value of words. Only in that way you would know what shouldn’t be reserved and what can be ignored.

Every country has its own unique culture. We know most idioms are produced by farmers, hunters, and fishermen and came from daily life. So they often use much different imagery in the idioms. England is an island and fishery country so a great number of English idioms relate to fish and sea. On the contrary, China has been an agricultural country with a very large agricultural population. As a result, we have a great many Chinese idioms that contain farming experience, especially we use animals to signify person. When we translate the idioms, in some circumstance we can translate them literally; but under most circumstance, in order to make readers understand, we take free translation.[4](Gao Qiang, Li Cao.2008(14):265-266)

These imageries should be translated freely.
For example:

(1) Teach fish to swim.
Free translation: 班门弄斧。

(2) Beat the dog before the lion.
Free translation: 杀鸡儆猴。

(3) One must howl with the wolves.
Free translation: 入乡随俗。

(4) Love me, love my dog.
Free translation: 爱屋及乌。

(5) Put the cart before the horse.
Free translation: 本末倒置。
5 The relationship of
These imageries can be translated literally.

For example:

(1) The style is the man.
Literal translation: 文如其人。

(2) To be on thin ice.
Literal translation: 如履薄冰。

(3) Hasty makes waste.
Literal translation: 欲速则不达。

(4) Fish in troubled water.
Literal translation: 浑水摸鱼。

(5) Business is business.
Literal translation: 公事公办。

(6) Honey sweet words.
Literal translation: 甜言蜜语。

(7) A gentleman’s agreement.
Literal translation: 君子协定。

'''4.5The application of literal translation and free translation in proverb'''

Proverb is a kind of sayings. It prevails in the community with concise words. Most proverbs reflect the practical experience of working people's life and are generally passed down orally. It is mostly spoken in the colloquial form of phrases or rhymes easy to understand. And proverbs are to some extent similar to idioms, twisters, common sayings, and aphorism.
Readers can enrich themselves with plentiful interesting information of other cultures by familiarizing themselves with proverbs. Thus, the function of proverb translation is not only to absorb and introduce the vivid expressions, but also to enrich the readers with the culture of other nations and learn their basic philosophy of life or world.

In order to understand the features of proverb translation, let’s take some examples:

(1) One boy is a boy, two boys half a boy, three boys no boy.
Literal translation: 一个男孩是男孩，两个男孩抵半个，三个男孩什么都不是。
Free translation: 一个和尚挑水吃，两个和尚抬水吃，三个和尚没水吃。

(2) One picture is worth a thousand words.
Literal translation: 一张图胜过千言万语。
Free translation: 百闻不如一见。

(3) Where there’s a will, there’s a way.
Literal translation: 有一种意愿，就有一种方法。
Free translation: 有志者事竟成。

(4) A new broom sweeps clean.
Literal translation: 新扫帚能打扫干净。
Free translation: 新官上任三把火。

(5) The same knife cuts bread and fingers.
Literal translation: 同一把刀可以切面包也会割到手指。
Free translation: 水能载舟，亦能覆舟。

(6) The pot calls the kettle black.
Literal translation: 锅笑壶黑。
Free translation: 五十步笑百步。
From these examples, when the metaphors are different, free translation could help us understand the source language better. However, in some circumstance, Chinese proverbs have the same meaning, expression ways and metaphors using, taking literal translation is easier and convenient.
For example:

(1) Books are ships that pass though the vast sea of time.
Literal translation: 时光好比汪洋，书籍好比航船。

(2) Hedges have eyes, walls have ears.
Literal translation: 隔篱有眼，隔墙有耳。

(3) Out of sight, out of mind.
Literal translation: 眼不见为净。

(4) Like father, like son.
Literal translation: 有其父必有其子。

(5) Well begun, half done.
Literal translation: 好的开始是成功的一半。

===V. The relation between literal and free translation===
Because of the different metaphors and imageries using between English and Chinese, once we cannot translate literally, we should make some changes. Such as “dog” signifies good things in English but just on the contrary in Chinese. So sometime we choose free translation to make the sentence perfect.
(1). Both literal and literal translations are intended to be accurate, both figurative and spiritual reproductions of the original meaning of the work, and there is no good or bad in either.
"Among wolves one must howl" can be literally translated as "你在狼群中必须得嗥", or it can be translated as "入乡随俗".
Nevertheless, we must note the difference between these two translation strategies. Literal translation has a higher requirement for "faithfulness to the original", and is usually used for scientific, legal, and other texts, because it must be precise and not misleading to the reader. In addition, literal translation can also be used to translate general everyday language. In contrast, free translation is more abstract and is generally used to translate poetry, prose and other literary works, expressing the main connotation of the original work with divergent thinking to increase its beauty and artistry.
(2) Literal translation and free translation are not mutually exclusive, but complementary and inseparable.

===VI. Conclusion===
Throughout the thesis, we have introduced the definition of literal translation and free translation and used some examples to show their application in proverb and idiom. According to the analysis, we know literal translation and free translation are two basic methods in translation practice. Literal translation emphasizes both the form and meaning of the text, while free translation lays stress on the conveying of the spirit of the text. However, literal translation is different from word-to-word translation or dead translation, which converts words out of the text simply. Free translation, on the other hand, translating the text in a flexible way does not means to translate random but reasonable. Both of the two methods have their own beauty.
Literal translation can keep the original expressing style and meaning of the text and achieve formal equivalence between Chinese and English. And it can be more directly in the expression. But not all sentences can be translated literally. In some circumstance, especially the poetry, proverb and idiom, literal translation shows its limitation. So we use free translation.
The beauty of free translation lies in its freedom of the forms. It does not pay so much attention on details of the source language and it demands the translators to handle target language culture and customs and readers of target language could accept the translation easily and clearly. It can be used when literal translation cannot be taken. Translators should remember not to add their own emotion in their translation task, for that will make the readers have the different feeling in two languages versions then the translation is not appropriate. And free translation is not uncontrolled translation, it also require the correctness.
Literal translation and free translation are two main forms of translation. They are not repulsive but complementary. In practice, we should not stick to one of the methods. We can translate the texts neatly and take the right method which is more suitable for the practical situation. Every country has its own history, culture and customs. Those aspects could be reflected by their language expressing. A good translator should have more extensive knowledge and apply these two methods flexibility, experientially and properly. We must accumulate knowledge of different nations in our daily life, read more books and practice as much as possible.

===References===
[1] 方仪力. 直译与意译:翻译方法、策略与元理论向度探讨[J]. 上海翻译, 2012, 000(003):16-20.

[2] Wei Lu;Hong Fang.Reconsidering Peter Newmark‟s Theory on Literal Translation[J].Theory and Practice in Language Studies,2012,2(4):741-746.

[3] 朱丽云;徐静娴.有关直译和意译的讨论.汉字文化.2019年(14):107-108

[4] 高强;李曹.浅谈直译法与意译法在翻译工作中的应用.科技信息(科学教研).2008年(14):265-266

[5] Wensheng Deng.“Cultural Self-confidence” or “Cultural Trust”—A Proposal for Teaching Literal Translation[J].Theory and Practice in Language Studies,2020,10(3):300-305.

[6] Rui Manuel Cruse.The Importance of Literal Translation in the Process of Learning English as a Foreign Language[J].The ESPecialist: Research in Language for Specific Purposes,2011,31(1).--[[User:Liu Yi|Liu Yi]] ([[User talk:Liu Yi|talk]]) 09:02, 9 December 2020 (UTC)

='''Cultural Differences'''=

==The Translation of English and Chinese Idioms from the Perspective of Cultural Differences 李凌月 Li Lingyue 202020080611==
李凌月Li Lingyue202020080611
==='''Abstract'''===
Idioms are unique cultural products of different nationalities, regions and societies. It contains a long historical background and rich cultural connotation. It not only reflects the colorful social life of all ethnic groups, but also carries a unique aesthetic feeling of language. Due to the differences in geographical environment, religious beliefs and customs, English and Chinese idioms have different cultural characteristics and cultural information. Translation is not only an interlingual communication, but also a cross-cultural transfer. Cultural factors are often the focus and difficulty in translating idioms. Mastering the principles and methods of idiom translation is not only conducive to the translator's translation, but also conducive to the further construction of cross-cultural communication.
===Key words===
idiom translation; cultural differences, cross-cultural communication; translation principles; translation methods
===题目===
从文化差异看英汉习语的翻译
===摘要===
习语是各民族、地域和社会特有的文化产物。它蕴含着久远的历史背景和丰富的文化内涵，不但反映了各民族丰采多姿的社会生活，且承载着独特的语言美感。因地理环境、宗教信仰、生活习俗等方面的差异，英汉习语具有不同的民族文化特色和文化信息。翻译是语际交流，更是跨文化的迁移。文化因素往往是翻译习语时的重点和难点。熟练掌握习语翻译的原则和策略，不仅有利于译者的翻译，且有利于跨文化交流的进一步构建。
===关键词===
习语翻译、文化差异、跨文化交流、翻译原则、翻译策略
===1. Introduction===
Idiom is a cultural product of various regions. After the passage of time and the social and cultural changes and development of various regions, idioms have formed a unique cultural system, which is also a reflection of local cultural thoughts. It not only contains a large number of language and local living habits, but also reflects the local history and culture. Idioms have stable structure and distinctive national color, fixed form and profound implication. Idioms are one of the most effective ways of emotional expression, which can achieve the purpose of communication in a proper and implicit way. (Deng Qiufeng, 2020)

Therefore, idioms are widely used in people's daily communication activities, as well as in various language textbooks and classroom teaching contents and practices. Idioms are also the crystallization of the wisdom of the peoples of the world and the gem of the language essence. They are the concentrated expression of national personality and national culture, and contain rich and colorful intension. Stylistically, idioms in a broad sense include proverbs, slang, colloquial, twin words, trinomials, catchphrase, lexical phrase and habitual collocation. (Deng Qiufeng, 2020)

===2. Features of Idioms===

====2. 1 Vividness====
Many idioms use some images to reflect the meaning it expresses, and use a lot of rhetoric, such as metaphor, metaphor, personification, etc., especially the metaphor. These images and rhetoric increase the language effect of idioms, make them more vivid, and the language color more lively. For example, in Chinese, there is the saying of “漏网之鱼”, which literally refers to the fish escaping from the fishing net, which is used to describe the escaped criminals or enemies; another example is “光阴似箭，日月如梭”, which compares time to an arrow and a shuttle, which means that time passes by amazingly fast, just like an arrow out of a bow and a shuttle in operation. In English, for example, armed to the teeth, a snake in the grass. These idioms use rhetorical devices and some images to describe their meanings. In this way, not only can the language be vivid and vigorous, but also the rhythm is beautiful and easy to read. (Liu Mingjuan, 2020)

====2. 2 Historic Background====
Idioms are all developed from people's long-term life and practice. They have certain historical imprints, and different nationalities have different expressions. For example, the idiom “换汤不换药” has a certain historical origin. Literally, it means to change the decoction water, but the prescription has not changed. Although the name and form of metaphor have changed, the content is still the same. As we all know, traditional Chinese medicine has existed since ancient times and is very popular. In this way, this proverb is obviously historic. In English, “at the eleventh hour” comes from the Bible. Even if the employees who enter the vineyard at 11 o'clock only work for one hour, they will be paid the same wages at 12 o'clock as those who enter the vineyard before 11 o'clock. It means that 11 o'clock is the last time, but it is still not too late. (Liu Mingjuan, 2020)

====2. 3 Stability====
The stability here mainly refers to the stability of the structure and semantics of idioms. After a long period of continuous development and evolution, idioms gradually have certain norms, and their structures are no longer inconsistent. Idioms cannot be reduced or changed at will, nor can their structures be changed at will. Chinese idioms often retain the form of ancient classical Chinese, and their grammatical structure is different from that of modern Chinese. Taking “唯命是从” and “何陋之有” as examples, here “是” and “有” are the signs of the advance of the object, that is, to obey orders, there is no rudeness. In English idioms, the singular and plural can't be changed at will, and the part of speech can't be transformed at will. Just like Chinese, it can't increase or decrease components or change sentence structure arbitrarily. For example, we can't change it to “hang by hair” or “hang by a hair of his”. This is the stability of English and Chinese idioms. (Liu Mingjuan, 2020)

====2. 4 Semantic Unity====
The semantic meaning of an idiom is a complete and indivisible entity. Therefore, we can't understand the idiom according to the meaning of the words that make up the idiom. Otherwise, we will make the mistake of taking the literal meaning for granted. “Pull one's socks up” cannot be understood as “lifting one's socks up” according to its four parts. (Deng Qiufeng, 2020)

Of course, the structural stability of idioms is not absolute. Many idioms in both languages have their own variants. The change of idioms must be based on the overall meaning and basic structure of the prototype idioms, and be accepted by convention. (Deng Qiufeng, 2020)

====2. 5 Euphony====
Idioms often use the harmony of pronunciation and structure to achieve the catchy, harmonious and pleasant effect. In terms of pronunciation, alliteration and final rhyme are mainly used to increase the phonetic beauty and rhetorical effect of idioms. For example, “hot and heavy”; “money makes the mare go”; “by hook or by crook”; “fair and square”; “wear and tear”; “A friend in need is a friend indeed”. In terms of structure, it is reflected in the neat antithesis and the use of repetition to form idioms. For example, “like father, like son”; “out of sight, out of mind”; “cool and calm”; “safe and sound”. On this point, Chinese idioms are more incisive, and most of them are four character structure. Such as “匆匆忙忙”，“如火如荼”，“兴致勃勃”. (Ma Guozhi, 2019)

English and Chinese belong to different language families, English belongs to Indo European language family, Chinese belongs to Sino Tibetan language family, English belongs to hypotaxis language, and Chinese belongs to parataxis language. There are many static words in English and dynamic words in Chinese. Chinese idioms are very expressive, especially idioms with stable structure, many overlapping words and harmonious syllables; English idioms often bring beauty of sound in word stress, sentence stress and pitch fluctuation. (Ma Guozhi, 2019)

===3. Cultural Differences in English and Chinese Idioms===

====3. 1 Differences Based on Natural Environment====
People living in different natural environment will form different culture, because each culture will have different characteristics according to its region and climate environment. Idioms, as a unique cultural gene, fully integrate the differences of natural and geographical environment. It can be said that the specific geographical environment is the basis for creating a specific culture, which makes the language in the culture be expressed through different idioms. (Deng Qiufeng, 2020)

Chinese people live in a semi closed continental geographical environment with mild climate, and their self-sufficient small-scale peasant economy can meet people's living needs. Therefore, people believe that a good harvest cannot be separated from the gift of nature. They pay attention to the unity of man and nature, and pay more attention to human relations. Since ancient times, the Han nationality has given priority to agriculture, so many of its idioms are related to farming and planting. For example, “吃饭不忘种田人”；“不耕不种，终身落空。”；“瓜熟带落”；“生米煮成熟饭”；“牛郎织女”；“巧妇难为无米之炊”；“一份耕耘，一份收获。”and so on.

Greece, the birthplace of western culture, is an open marine geographical environment. People need to fight against the harsh nature for a long time. Therefore, it has formed the tradition of exploring and conquering nature. The geographical environment makes the fishery, shipbuilding and shipping industry flourish and develop. Therefore, English idioms naturally have a lot of things about the sea. For example, the English idiom “spend money like water” is used to describe the waste of money and extravagance, while the Chinese idiom uses the idiom “挥金如土” to express this meaning; In English idiom, “between the devil and the deep sea” means “进退维谷” in Chinese idioms; Similar English idioms about ships and water are: “to keep sb's head above water", “miss the boat”, “rock the boat”, “feel at sea”, “in the same boat”, “take the helm”, etc. (Deng Qiufeng, 2020)

In addition, English and Chinese idioms also reflect the differences in weather and climate between China and the West. In addition, due to the differences in geographical environment, the “west wind” in English is equivalent to the east wind in Chinese. Just as Shelley, a famous English poet, praises the west wind in his ode to the west wind, in English, the west wind has warm and pleasant meaning, while in Chinese, the west wind is bleak and desolate. (Deng Qiufeng, 2020)

====3. 2 Differences Based on Religion====
The development of human religion has gone through a process from irrational witchcraft and superstition to mature and non-exclusive rational religious civilization. As different cultures choose different scales in the process, the development direction and track of religion are also different, which reflects different temperament. In the attitude towards religion, Chinese culture reflects the love of real life and has the value scale of humanism, while the western culture shows a yearning for the transcendent other side of the world and praise God. (Liu Mingjuan, 2020)

As early as the Xi Han Dynasty, Buddhism has been introduced into China from ancient India. After a long time of development, it has become China's largest religion and related idioms, such as “平时不烧香临时抱佛脚”；“放下屠刀，立地成佛”；“借花献佛”; While in the western countries, as early as the first century A.D., Judaism, the source of Christianity, was born. In the later period of the Roman Empire, it was established as the state religion, and then developed through the monopoly in the middle ages. Christianity was closely related to the life of Westerners. The idioms such as “Judas kiss”, are used to describe shameful treachery; “as old as Adam”, means very old; “God help those who help themselves” and so on. Nowadays, these two religions have been integrated into the eastern and Western cultures respectively, and become an inseparable part of the daily life. Therefore, it is very important to deepen the understanding of Chinese and Western culture through idioms. (Liu Mingjuan, 2020)

====3. 3 Differences Based on Historical Allusions====
Every nation has its own history and culture, which leads to different customs due to different historical cultures. In fact, many idioms come from history, which mainly come from historical stories or historical documents. These idioms are simple in structure and far-reaching in meaning, so they cannot be understood and translated only from the literal meaning. For example, “周瑜打黄盖，一个愿打一个愿挨”，“姜太公钓鱼，愿者上钩”，“身在曹营心在汉”，“三顾茅庐”,“名落孙山”. Many of these idioms, come from history and have profound significance. In western countries, there are many idioms related to history, such as "an apple of discord", which comes from the Greek story of the war caused by an apple. “Greek Gift” is also derived from Greek mythology. At that time, the Trojans gave the Greek horses as gifts, and there were many soldiers in the horses, which led to the defeat of Greece. There is a certain historical story behind each idiom. Therefore, in order to translate idioms better, we must understand the history and culture of the West. (Chen Jian, 2016)

In China, “dragon" is our spiritual totem, a symbol of auspiciousness and power. Chinese people are also proud of being the descendants of dragon. However, in the eyes of Westerners, there is no such special feeling for “dragon”. Even “dragon" is regarded as a dreadful monster with teeth and claws. (Chen Jian, 2016)

====3. 4 Differences Based on Living Customs====
The difference of life customs is often one of the important reasons for language differences. Due to the differences of national customs and habits in different countries, there are great differences in attitudes and views on many things. Western civilization has the characteristics of searching for the outside world and a strong desire to conquer. This has formed the British and American people's outlook on life that emphasizes innovation, enterprise and boldness, which can be reflected in idioms such as “knowledge is power”. The English idiom “bread is the staff of life” embodies his pragmatic outlook on life, while “money talks" embodies his pursuit of material interests and utilitarianism. (Deng Qiufeng, 2020)

In Chinese idioms, the spirit of “collectivism” and “selfless dedication” is often emphasized, such as “天下兴亡，匹夫有责”. Take the attitude towards animals as an example. In Western English speaking countries, dogs are regarded as the most loyal friends of human beings, and are often loved by people. Therefore, there are many English idioms about “dog", such as: “a lucky dog”, “every dog has his day”, “love me, love my dog”, “rain cats and dogs”, “the dog days of summer”, “work like a dog”, etc. However, in Chinese culture, “dog” is often regarded as a humble animal, it is often given a derogatory meaning in Chinese idioms, such as: “狗咬吕洞宾，不识好人心”、“狗口里吐不出象牙”、“狐朋狗党”、“狗急跳墙”、“狼心狗肺”、“狗腿子”、“丧家之犬”and so on. In Chinese idioms, we often find such examples as “静如处子，动如脱兔” praising rabbit's cleverness and agility. However, in English idioms, rabbit has become a synonym for timidity. Therefore, “as timid as a hare" can be used to express the meaning of “胆小如鼠” in Chinese. Custom is the hotbed of idioms, and the idioms which record the national customs and culture are also shining the glory of national culture in the language. (Deng Qiufeng, 2020)

===4. Translation Principles and Methods of English and Chinese Idioms===
Chinese and foreign theorists have put forward different opinions on translation standards. From Yan Fu's “faithfulness, expressiveness and elegance”, Fu Lei's “spirit like but not form like”, to Zhang Peiji's “faithfulness and smoothness"; from Qu Qiubai's “equivalent concept” to Eugene A. Nida's “functional equivalence” or “dynamic equivalence” We can see that these propositions influence each other, complement each other, and constantly improve. Although the emphasis is different, the central point is that the translation should faithfully and accurately express the meaning of the original text, maintain the style of the original work, and faithfully oppose the appearance of the original work. The so-called faithful expression of the original meaning should refer to the literal meaning, the image meaning and the implied meaning of the original text. However, not every sentence, every idiom and vocabulary in the original text has three meanings at the same time. Some may only have literal meaning, but have no image meaning; some may have both literal meaning and image meaning, but have no implied meaning. In particular, it is impossible for any two languages and cultures to be identical. (Chen Jian, 2016)

====4. 1 Translation Principles====
=====4. 1. 1 Retain the Cultural Characteristics of the Original Language=====
Idioms are unique cultural products of different nationalities, regions and societies. It contains a long historical background and rich cultural connotation. It not only reflects the colorful social life of all ethnic groups, but also carries a unique aesthetic feeling of language. When translating idioms, the translator must flexibly deal with it according to the specific situation of the context and retain the cultural characteristics of the original language. For example, “上天” is the ruler of heaven and earth in ancient Chinese view, which is usually translated as “heaven”. Christianity believes that God created heaven and earth, human beings, animals and plants, and is the master of all things in the universe. When encountering similar concepts in English and Chinese, translators should be careful to keep the cultural characteristics of the source language and not borrow the surface corresponding sentences in the target language. (Wang Xia, 2019)

=====4. 1. 2 Keep the Style of the Original Language=====
Translation is not only the conversion of words and sentences, but also the expression of the original idea in the target language. The ideological connotation is often contained in the style. Therefore, it is very important to show the style of the original text in translation practice. Only by doing the corresponding style can we accurately convey the ideological connotation of the original text and make the target language readers understand the essence of the original text. However, it is extremely difficult to achieve the corresponding style, because people from different cultures have great differences in the way of thinking and cultural concepts, which requires the translator to first understand the ideological connotation of the original text, to figure out the style of the original text, and then to express this style in a flexible way of target pragmatics. This kind of flexibility is indispensable in the translation of literary works. (Wang Xia, 2019)

The art of translation lies in keeping the style of the original text in the translation. To do a good job of translation, we need to have the ability to express the style while recognizing it. The translator should try to preserve the style of the source language in the translation. If the idioms are archaic, they need to be translated more quaint. If the idioms are colloquial, they should be translated lively and colloquial. (Wang Xia, 2019)

=====4. 1. 3 Do Not Take Words Too Literally=====
In the translation of idioms, the translator often only interprets the literal meaning of the text, which cannot correctly express the true meaning of it, so that the translation completely lost credibility. In idiom translation, it is difficult to judge the meaning of an idiom with a certain word from its literal meaning. It is necessary to understand its original meaning, transferred meaning and the relationship between it and other words, and its context, so as to make clear its real meaning.

====4. 2 Translation Methods====
Idioms are not only rigorous in structure, concise in form, incisive in meaning, vivid in image and alive in expression, but also rich in cultural information. Therefore, when translating idioms, it is the most difficult to maintain the flavor of the original language and conform to the habits of the target language. However, not every sentence, every idiom and vocabulary in the original text has the equivalent expression of two languages at the same time. Moreover, the culture carried by any two languages cannot be completely equivalent. (Zhou Suhan, 2017)

The choice of foreignization and domestication has always been one of the core issues in the field of translation. Eugene Nida is the representative of domestication. His translation thoughts are mainly embodied in the theory of "dynamic equivalence" and "functional equivalence". Nida advocates domestication translation from the perspective of readers' acceptance, and believes that the translation should be as fluent as the original without any traces of translation. On the contrary, Vernuti, a translation theorist who first combines domestication and foreignization with translation, is a representative of foreignization. On the basis of deconstruction and from the perspective of cultural colonialism, he put forward “impedance translation”, advocating that when translating a foreign language into English, it should retain the characteristics of the source language rather than follow the norms and patterns of the target language, so as to resist the cultural hegemony. (Zhou Suhan, 2017)

Due to the different characteristics, forms and meanings of idiom culture in Chinese and Western countries, it is necessary to think twice in choosing translation strategies. In the process of translation, we should try our best to keep the characteristics of the original text and meet the requirements of readers. It is not enough to use a single translation strategy. We should analyze the specific situation and take its advantages to achieve the best effect. (Zhou Suhan, 2017)

=====4. 2. 1 Literal Translation=====
Literal translation is a kind of translation method that maintains both the content and the form of the original text, especially the metaphor, association and national and local characteristics implied in the original idioms, without violating the language norms of the target language and causing wrong associations. (Zhang Yanxin, 2017)

Although the cultural background is different, human beings as a whole have many common factors, such as happiness, anger, sadness, joy and life, old age, disease, death and so on. These things determine that in the language and culture, English and Chinese have a lot of the same artistic conception, especially idioms, most of which come from feelings and life experiences. Therefore, when the same image is read in different languages, the same association can be aroused in people's mind. In idiom translation, those images and metaphors that can cause the same feelings and associations can be directly translated by literal translation. For example, Blood is thicker than water (血浓于水); Kill two birds with one stone (一石二鸟) ; A good medicine tastes bitter (良药苦口); To add fuel to the fire (火上浇油); Practice makes perfect (熟能生巧); to fish in the troubled water (浑水摸鱼). The Chinese word “纸老虎" is literally translated into “paper tiger". Foreigners not only seem to understand its meaning, but also feel very vivid, so it has become the official British and American national language. In addition, “丢脸" in spoken Chinese is also translated into “lose face”; and “走狗” is translated into “running dog”. Literal translation helps to maintain the style of the original text, and can also introduce new words, syntax and expressions to enrich the content of the language. (Zhang Yanxin, 2017)

=====4. 2. 2 Borrowing=====
In both Chinese and English, some synonymous idioms are consistent in content, form and color. They not only have the same meaning and rhetorical color, but also have similar forms or metaphors. Borrowing means that when some English idioms and Chinese idioms are consistent or basically consistent in meaning and form, they can be replaced by corresponding idioms in translation.(Hu Gangliang, 2019)

For example, wall have ears (隔墙有耳); lain sail (一帆风顺); Love me, love my dog (爱屋及乌); When shepherds quarrel, the wolf has a winning game (鹬蚌相争，渔翁得利); Set a fox to keep one' s geese (引狼入室). In western culture, cunning foxes are specially designed to steal geese. If the geese are handed over to the foxes, it is like sending sheep into the tiger's mouth, which is almost equivalent to the Chinese saying “引狼入室”, and the translation is very vivid. (Hu Gangliang, 2019)

It can be seen that borrowing can not only maintain the charm and form of the original text, but also be easily accepted by readers or listeners. However, when using borrowing, we should pay attention to the fact that although some English and Chinese idioms have similar literal meanings, their meanings are very different. At this time, we can't pull them together, or we will destroy the image of the original text and appear far-fetched, There are even misunderstandings. For example, “pull one's leg” seems to be the Chinese word for “拉后腿”, but the two idioms have completely different meanings. (Hu Gangliang, 2019)
=====4. 2. 3 Free Translation=====
Each national language has its own vocabulary, grammar, sentence pattern and expression. When the content of the original text conflicts with the language standard of the translation, literal translation is not suitable, and the same idiom cannot be found for borrowing, so the free translation method should be adopted. Free translation cannot be confined to the expression form of the original text, but it must faithfully express the content of the original text. Such as The kettle and the (一丘之貉); Once in the blue moon (千载难逢); Actions speak louder than words (事实胜于雄辩); The apple of one's eye (掌上明珠). (Hu Gangliang, 2019)

In addition, some idioms contain historical allusions or ancient people's names, and some involve place names or religions. If they are translated literally, they will be very difficult for the target readers to understand. At this time, it is better to adopt the free translation method, because on the one hand, it can reflect the simplicity of the original text, on the other hand, it is more acceptable to the readers. For example, “赔了夫人又折兵” comes from the allusions of the Three Kingdoms. We can translate it into “suffer a double loss instead of making a gain”. “A new broom sweeps clean” cannot be translated as “新打帚打扫得干浄”，and it should be“新官上任三把火”。Therefore, free translation should be used as a major method in the translation of English idioms which possess metaphor. Of course, the use of free translation will inevitably damage the image metaphor of English idioms and reduce the expressive power, which requires translators to be more careful in translation and make full use of the advantages of Chinese to make up for it. (Hu Gangliang, 2019)

=====4. 2. 4 Annotation=====
Some idioms have strong national and local characteristics or allusions, and some involve ancient names or place names. We can fully express their significance only after we understand their historical background and the source of ancient books. In the process of translation, if the original text is translated literally, it is difficult for readers to fully understand its implication; if free translation is adopted, the unique image and style of the original text cannot be retained. At this time, the use of annotation to translate can not only make readers understand the original meaning, but also help readers to further understand the potential meaning of the language itself. (Guo Huiqing, 2019)

For example, “The heel of Achille”: the literal translation of such idioms will make Chinese readers feel confused. The ancient Greek hero Achilles was carried upside down by his mother after he was born and soaked in the river Styx, so he was invulnerable. However, his heel was not immersed, which made him his only fatal weakness. In later battles, he did die of heel injuries. When we encounter such idioms, we can translate them with annotation, that is, Achilles' heel (fatal weakness) will be clearer. (Guo Huiqing, 2019)

From the above translation examples, it is not difficult to find that although the annotation method can keep the original flavor of the original language, and can take into account its form and other aspects, some translations are somewhat lengthy and cumbersome, thus losing the characteristics of short, concise and humorous. Therefore, this method has some limitations. (Guo Huiqing, 2019)

===5. Conclusion===
This paper mainly compares English and Chinese culture from four aspects: regional culture, religious culture, historical culture and custom culture, and then analyzes the differences between English and Chinese idioms, and puts forward some translation methods, including literal translation, borrowing, free translation and annotation. Idioms are characterized by rich cultural connotations, and the quality of their translation is closely related to the degree of cultural understanding. The translation of idioms needs to express the implied cultural meaning and communicate with the target audience smoothly to achieve better communication effect. (Chen Jian, 2016)

Therefore, this paper compares English and Chinese Idioms from the perspective of language and culture, analyzes the differences between English and Chinese Idioms from the perspective of culture, and deeply understands idioms, so as to put forward appropriate translation methods and promote communication. However, the comparison of English and Chinese culture and the translation methods are not comprehensive enough and need further study.(Chen Jian, 2016)

===6. References ===
Zhang Yanxin张严心.(2016). "谈文化差异背景下的英汉习语翻译策略" [On the Translation Strategies of English and Chinese Idioms in the Context of Cultural Differences]. "中国教育学刊" [China Education Journal].(S1):1-3

Wu Xiaoli吴晓莉.(2008). "从文化差异的角度看英汉习语的翻译" [On the Translation of English and Chinese Idioms from the Perspective of Cultural Differences]. "鸡西大学学报" [Journal of Jixi University].(05):87-88.

Ma Guozhi马国志. (2019). "文化视域下的英汉习语对比与翻译" [Comparison and Translation of English and Chinese Idioms from the Perspective of Culture]. [Science and Education] "科教文汇". (03):180-183.

Guo Huiqing郭卉青. (2019). "从英汉文化差异看英汉习语翻译" [On Idiom Translation from the Perspective of Cultural Differences between English and Chinese]. "校园英语" [Campus English]. (23):218-219.

Zhou Suhan周苏菡.(2017). "从文化差异的角度看英汉习语的翻译" [Cultural Differences between English and Chinese Idioms and Their Translation]. "湖北函授大学学报" [Journal of Hubei Correspondence University].30(23)167-169

Deng Qiufeng邓秋峰.(2020). "浅谈中英习语的文化差异和翻译" [On the Cultural Differences and Translation of Chinese and English Idioms]. "校园英语" [Campus English]. (04):242-243.

Chen Jian陈坚.(2020). "基于英汉语言文化对比探析习语的翻译方法" [On the Translation of Idioms based on the Comparison between English and Chinese]. "商务英语教学与研究" [Business English Teaching and Research]. (00):92-99.

Zhang Yue张悦.(2013). "试论英汉习语的文化差异及教学思考" [On the Cultural Differences between English and Chinese Idioms and Teaching Thinking]. "中国教育学刊" [China Education Journal].

==Cultural Differences On English Interpretation And The Coping Strategies马娟 Ma Juan 英美文学==
马娟Ma Juan202020080623
===Abstract===
English interpretation as a cross-cultural social activity refers to the cultural differences between English and Chinese. Because of cultural differences in these asapects such as historical background , customs, religion and the way of thinking, English interpretation is necessary to take all of these influences into consideration and the interpreter must have a penetrating mind of the cultural differences.When the interpreter does English interpretation, he must know the coping strategies to grapple with these problems caused by cultural differnences so as to transmit the proper,correct and decent information to the target audiences.
===Key words===
Cultural differences; English interpratation; Coping strategies

===题目===
英语口译中的文化差异及应对策略

===摘要===
英语口译作为一个跨文化交际活动，涉及到英语和汉语的文化不同，因为历史背景、习俗、宗教和思维方式等等这些方面的不同，英语口译必须把这些因素的影响考虑进去，口译员也必须有跨文化交际意识。
===关键词===
文化差异；英语口译；应对策略

===1.Introduction===
===1.1 Research Background===
(给以标上了编号，以下都编上了)
From the ancient time to now, the communication between peoples and nations is achieved through language. Because of the multitude of human languages in the world, translating rises in response to the proper time and conditions. Translating is divided into two kinds; one is translation and the other is interpretation. On the ground that interpretation is characterized by the properties of presence, time limit and live, it plays a prominent part in our daily life.(Hu Kun,2014)

However, as we all know, people are living in a speech community. Hence, they are not immune to the culture of the community. It is precisely because the communication between people in different communities has this sort of characteristic that the interpretation between these communities speaking different languages is the transmission of ideas and cultures. Thus we can see that interpretation as a cross-cultural activity, it can not avoid the effects of cultural differences between the target language and the source language.(Liu Yan,2015,08)

As we all know, Chinese as an oriental language and English as a western language originate form two kinds of completely different community backgrounds, geographical conditions and cultural settings. Thus it is not hard to imagine the colossal differences behind these two languages, a simple but all-round representative of all the differences between these nations. So the interpretation between Chinese and English is obviously a way of culture spreading. Additionally, from the previous practices of cultural communication, a great number of interpreters chorus that the cultural differences affect the interpretation, an information transfer activity a lot. For the sake of the cultural differences, it follows some problems caused by these differences such as misinterpretation and informational loss in the process of English interpretation. Only can these problems be solved, a relatively complete and successful communication can be reached.(Gai Xiaoyu,2016)

===1.2 Research Significance===
As many problems are produced by cultural differences between Chinese and English, there must be some solutions to these problems in order to pursue better communication between people and facilitate the exchange of man’s ideas and minds. Therefore, this chapter is going to introduce some kinds of coping strategies to improve the effects of interpretation despite of the long-existed cultural differences between the west and China. These coping strategies stretch from the ideal aspect to action aspects. Because the cultural differences includes many aspects such as way of thinking, customs and religious culture, it is required that the interpreter is capable of clearly mastering the two languages and also understanding the cultural differences in all aspects.(Ding Yin,2015)

That is to say, the interpreter must have a awareness of cross-culture and a master of all kinds of flexible switching skills between Chinese and English, which are as follows; domestication and foreignization, natural equivalence, literal translation with a annotation or the method to borrow synonyms in English and some flexible handlings. All these coping strategies that will be advocated in this chapter are beneficial for achieving better effect of information transfer and also the culture exchange. To sum up, the research significance of this chapter is to improve the effects of English interpretation to guarantee a higher quality of the integrity on the information transfer and the same reaction of the listeners through the use of these strategies, and thus to promote culture exchanges between China and the west in spite of the influences of cultural differences.(Ding Yin,2015)

===1.3 The Structure of The Chapter===
The chapter is divided into five parts. The first part is to explain the research background and the research significance of this chapter. With the development of globalization, exchange between nations and peoples is more and more frequent. As a witness and an indispensable participant of the international communication, interpretation plays an important role in this process. Nevertheless, for the sake of cultural difference between China and the west, there is always some misinterpretation and informational loss in the process of information exchange. Given this, the chapter also takes a part in the group that aims to find some strategies to improve the effect of interpretation. With the help of these strategies, the English interpretation may be more better in the aspect of informational transfer and emotional expression.(Gai Xiaoyu,2016)

The second part will have an outlook of several cultural differences between China and the west. On account of a long period of discrepancy in the lifestyle, customs, geographical environment, religious belief and history, the difference between China and the west is countless. This chapter just give explanation to some of them.(Ding Yin.2015)

The effects of these differences caused in the English interpretation will be down to the point in the third part. The effects of the influence is so colossal that the interpreter can not ignore them when they are doing the interpretation.(Ding Yin.2015)

The forth part will finally make an account for the antidote to the problems that are evoked by cultural differences. This strategies will do a favor to the integrity of informational transfer and emotional expression.(Zhong Zaiqiang,2004)

The fifth part concludes the whole chapter. As the conclusion, this part will be responsible for the variety if the cultural difference and the effects of the cultural interpretation on the English interpretation and most importantly the strategies to the settlement of these problems led by cultural differences.(Li Jing,2014)

===2.The Several Aspects of Cultural Differences Between Chinese and English===
During a long period of individual development of culture, there are many aspects of cultural difference existing between China and the west.These differences are influenced by plenty of factors such as historical culture, regional culture, custom culture,religious culture, digital culture and social code.

====2.1 Historical Culture====
First and foremost, the definition of historical culture would be introduced. The difference in historical culture here lies in cultural accumulation of the social heritage and the specific historical and cultural development process. These differences generally are reflected in the allusions, proverbs, idioms and so on .For thousands of years, China is an agricultural country and thus has developed an agricultural culture which largely influenced the shape of language. As the Sapire-Whorf hypothesis has demonstrated，the culture of a community can influence people’s way of thinking. The way of thinking straightly decides how people use their language to express a signifier.(Ding Yin,2015)

On the contrary, the western countries have been living next to the ocean and thus form an ocean culture. Under the influence of this kind of lifestyle, western people have developed the respect of the spirit of adventure, which reflects in their language performance and their direct expression of their emotions. Contrast to the ocean culture, Chinese people have worked on the agricultural production generation after generation. So they are more inclined to adopt the euphemistic expressions because they have the modest and reserved character compared with the western people. These two kinds of completely different characters reflect clearly in their language expressions.(Ding Yin,2015)

====2.2 Regional Culture====
China is located in the east of the earth while the western countries set in the other side of the world. The spatial distance is considerable and also the differences in the geography is immense. China is a land of high plateau and has more high mountain ranges, which gives rise to huge temperature difference between territories and vagaries of climate. While the Europe is a land of plains with a law altitude. On the side, because the west is on the edge of the Atlantic Ocean, the weather is moderate oceanic climate where the four seasons is like spring. Considering these regional differences leading to the distinctive climate on the year, they inevitably exert an influence on the culture and people’s way of expression.(Li Jing,2014)

For example, the British people who speak English as their mother tongue are characterized by slight melancholy and are more conservative, partly because of their changeable weather on the whole year, than Americans who also speak English.Generally speaking, the phatic communion between British people whether they are strangers or not is often about the weather. The topic on the weather is the expected and inherent greetings between British people.(Ma Nan,2016)

Similarly, the feature of geographical territory plays an part in Chinese people’s culture and their way of talking. Because China has a vast land for farming and the weather is also naturally suitable for the plant of rice. Chinese people have been dependent on the rice for making a living, which has been generated the agricultural culture after thousands of years. Therefore, the greeting between Chinese people is always about the food. When they make an acquaintance with someone, they will say “Have you eaten？” in a general way. It’s worth noting that when a Chinese people ask you this question, you can not mistaken their intentions. The implied meaning of this sentence is just “hello” rather than the invitation of you to go their home to eat. From these two examples, we can distinctly have a grasp of the difference on their way of expression caused by regional difference.(Ma Nan,2016)
====2.3 Custom Culture====
Every nation has its own inherent customs through thousands of years’ cultural accumulation. These customs originate from people’s way of life and habits formed over thousands of years. They are deep-rooted in their culture to the extent that the later generations even have no awareness of the reason why to use them but have to abide by these customs habitually. By this token, a nation’s customs generated over their generations have so tremendous power over this nation’s way of action and way of expression.(Xia Zengqiang,2016)
2.4.Religious Culture
The element of religion influences and to some degree plays a decisive role in people’s moral value and belief. As we all know, in the history people in the English world have a firm belief in the Christianity while Chinese people tend to believe and receive an influence of Buddhism and Confucianism. A huge gap between these kinds of cultures can be obviously seen in the aspect of the nature of religion. Christianity believes in the God named Jesus who can show people the truth and thus belief in the God is the trust in the truth. However, in the Buddhism, the disciple of the Buddhism believe in the Buddhist thoughts which they deem as divinity. Furthermore, the Buddhism is to teach people some Buddhist thoughts while the Christianity is a real religion. Similarly, the Confucianism is also to moralize and educate people and it can not be taken as a religion in a strict way.(Li Jing,2014)
====2.4 Digital Culture====
As a part of culture, the digital culture as a matter of fact is influenced by other kinds of cultures such as religious culture and custom culture. Digital culture can be seen as a reflective of the other culture mentioned above. However, the difference reflected by digital culture also plays an important part in the huge background. There are many different linguistic usages of digital characters between Chinese and English. For example, many idioms can find the track of digital characters such as “七嘴八舌”“三心二意”“四面八方” and so on. When these idioms are translated into English, we can not use the literal translation, otherwise the target audience will be completely confused. Instead of direct translation of these digital characters in the idioms, the translator or the interpreter normally adopt the free translation to explain the deep meaning contained in these idioms. Additionally, some likes and dislikes for the digital characters between English people and Chinese people are also different(Li Jing,2014).

For example, Chinese people have an affectation of number six and number eight and dislike number four. While for the English people, affected by the religious culture, they dislike number thirteen.In the West, most people believe in Christianity, while in the Bible, Jesus, the most revered figure, was betrayed by his thirteenth disciple. Therefore, in the eyes of westerners, the number 13 represents deceit and betrayal, and is regarded as an unlucky number. Therefore, in western countries, there is usually no 13th floor, or row 13 seats on the plane. People’s preference for the digital characters mirrors their language use. They will be inclined to use the digital characters that represent some bad things and bad luck. Instead, the digital characters they are fond of are mostly to be on behalf of good luck and merry things.Different countries have different religious beliefs and customs, and different cultural differences lead to different concepts of numbers. (Li Jing, 2014)

====2.5 Social Code====
Among all these parts, the social code can be seen as the most direct way to differential the cultural differences between two societies when we step into a new society. Due to the differences in the social norms that Chinese and Western cultures rely on in the process of linguistic and non-linguistic coding, Chinese and Western cultures have fixed patterns that are restricted by their national cultures in such aspects as greetings, apologies and comity, acknowledgements, taboo euphemisms, terms, topic selection, polite culture, etc.(Shi Huiying,2014)

Therefore, there are obvious differences between Chinese and westerners in greeting, saying goodbye, praising, thanking, inviting, apologizing and so on, which leads to cultural conflicts. For example, when people meet in China, they often ask each other some questions about family, income, marriage experience and other aspects of life to show their concerns, but such topics will make westerners very disgusted, they think it is a violation of their personal privacy. Obviously, in contact with the target of the negotiation, if we don’t try to avoid such questions, definitely it can lead to culture clashes. For another example, Chinese people stress vanity and courtesy Li, and their words are often duplicative and contemptuous of others. When people in the west abuse their personality and self-affirmation, they will feel very confused when they hear Chinese people deny others' praise or their own achievements, and think Chinese people are dishonest and hypocritical.(Shihuiying, 2014)

Therefore, in cross-cultural business communication, if we ignore the differences in communication principles and modes caused by the different social norms between China and the West, we will use the communication habits of our own nation and misunderstand both sides due to cultural differences, which will lead to the failure of communication and even bring serious consequences. (Shihuiying, 2014)

===The Effects of The Several Aspects of Cultural Differnences On English Interpretation===
As mentioned above, there is so much cultural differences existed between the western culture and Chinese culture. These cultural differences are bound to have an impact on the language use. As we all know, the English interpretation directly has a relation with the language differences. Thus, when it is concerned with English interpretation, it must take the cultural differences into consideration. This part will mainly demonstrates the several aspects that the cultural differences has influenced on the English interpretation.(Zhang Wen,1998)
====Lexical Representation====
Because every nation has its own unique history and culture, way of life and diet is also have many differences, so in the diet and lifestyle of interpreting, something with untranslatability in translation, this requires two process to further explain the culture of different places. For example, in the north of China, people will light their own stoves and watch them, while there is no kang in the West. Therefore, if the translator only has to suffer directly when translating, the recipient will not know why. In the same way, the Chinese rice cake "zongzi" and so on need to have the awareness of cultural difference in the interpretation, and the information needs to be further processed and exported.(Liu Yang,2019,17)
====Pragmatic Rules====
The pragmatic rules of appellation are quite different in Chinese and Western cultures. In more formal occasions, the Chinese people in general like the title after the surname plus I, said the respect, for example, director of the "king" Eva airways had scheduled another round-trip charter "teacher zhang, at the same time, China has a good traditional virtue, pays attention to pecking order, such as" big jiu "enforced" elder sister-in-law "sister", while westerners for appellation is simpler, more formal occasions, married with known people before the surname plus Mr Or Ms, for unmarried with MR. or Miss is not a Teacher Zhang, but can be addressed on a first-name basis. In informal situations, westerners will usually address the Teacher by his or her first name.(Liu Yang,2019,17)

For the pragmatic rules of communication, China and the West are also quite different. In China, people like to say "have you eaten yet? Where are you going? This, to westerners, is an invasion of privacy. It simply means that westerners feel that someone is inviting them to eat or that they are likely to be followed. Therefore, this cannot be translated directly into "Have you eaten? Where are you going?" ", but through cultural transformation, translated in a western way into "How do you do? How is everything going?"(Liu Yang,2019,17)
====Way of Thinking====
Different forms of social development lead to different values for each nation. This also affects the interpreter's translation quality and the accuracy of information transmission. For example, at the end of a group meeting, Chinese people like to end the meeting with a solidarity speech, such as "let's work together to achieve greater success!" As long as we keep our hearts together, we will have a better tomorrow. "In the eyes of westerners, it seems to have little to do with themselves. Therefore, in interpreting activities, information should be processed to express the information presented in the source language based on the thinking mode of westerners.(Zhang Wen,1998)
====Historical and Cultural Background====
China has a long history, and its long history has created many historical figures and events, such as the Terracotta Warriors, imperial officials and the Great Wall. Similarly, due to its different development history, the West also has its own unique historical figures and events, such as Shakespeare, the poet emerging in the Renaissance. Therefore, in interpreting activities, if the interpreter simply translates the names of historical figures and events, the recipient of the information will be confused and the information transmission will not be able to reach the role of "bridge".(Liu Yang, 2019,17）

===The Coping Strategies of The Effects===
As the reality that there is much more cultural differences between the Western culture and Chinese culture is presented in front of the interpreters working on the English interpretation. And furthermore these differences have some effects on the cultural exchange activity——the English interpretation. To improve the efficiency and quality of the English interpretation, some strategies must be employed in the process of English interpretation. These strategies involves many aspects such as domestication and foreignization,natural equivalence and flexible handling.Each of them can be correspondingly to the solution of the problems that caused by cultural differences.(Wang Yaqing,2014,27)
====Domestication And Foreignization====
Domestication and foreignization are widely used techniques in translation. Domestication means to take the target language or target language reader as the destination, and to adopt the expression way used by the target language reader to convey the content of the original text, so that the translation can be easy to understand. In translation, foreignization ADAPTS the language characteristics of foreign cultures, absorbs the expression ways of foreign languages, and requires the translator to draw closer to the author and adopt the expression ways of the source language used by the author to convey the content of the original text, that is, to turn the target language into a destination. Many scholars believe that naturalization should be the main method to deal with cultural differences in interpretation, which is reasonable and wise to a certain extent. However, if the interpreter finds that the audience does not understand it well enough, he should try to find the closest expression in the target language or be easily understood by the audience.(Ding Yin,2015)
====Natural Equivalence====
At its core is its principle of functional equivalence. This principle emphasizes that what the translator pursues is not literal correspondence but the reflection of cultural factors in the translation to achieve functional equivalence. In dealing with cultural differences, the search for natural equivalents is always the most desirable strategy because it best represents the source language information of the target language. In general, natural equivalents can be achieved in the following ways.(Ding Yin, 2015)
4..2.1.Transliteration
There are some things or things that cannot be found in other cultures. For example, there are a large number of things that cannot be found in Chinese and English, and the translation of these things is transmitted to other cultures by transliteration.In China, "jiaozi" and "baozi" are different foods, but they are both interpreted as "dumpling", which in English means fruit wrapped in sweet dough. As a result, if "jiaozi" and "baozi" are interpreted as "dumpling", people who have never seen "jiaozi" and "baozi" may misunderstand them and they are transliterated as "icaxi "and "baozi". Similarly, many of the words we use in daily life have transliterations from English, such as "coffee", "gene", "Internet"and so on.(Guo Yanan,2016)
4.2.2.Explanation of The Literal Meaning
Literal interpretation of definitions, also known as direct interpretation. When the cultural connotation of the source language and the target language can be expressed in the same or similar words, it can be interpreted literally.(Ding Yin,2015)
4.2.3.Explanation of The Connotation
When a word or expression cannot find the same meaning and form equivalent to the native-language, its interpretation often abandons the form of the original text and interprets it according to the connotation of the source language. In dealing with these languages, it is necessary to combine the cultural essence of the source language and avoid overly lengthy explanations as much as possible.(Ding Yin,2015)

====Flexible Handling====
Because Chinese and English are so different in expression, it is not a one-side process to deal with cultural phenomena in interpretation. In addition to the countermeasures mentioned above, to solve specific problems must be combined with the characteristics of interpretation, strive to seek truth from facts. Because the translation has to be done in a very short time. The target language of interpretation cannot be completely separated from the influence of the source language, so in practice, it is necessary to make logical reasoning according to the context, understand its main meaning, and try to use the original meaning of the target language words and phrases to express. It’s better to adopt appropriate domestication or foreignization method to deal with flexibly. The treatment of cultural phenomena in interpretation should focus on naturalization to achieve a better understanding for the audience.(Ding Yin,2015)

For instances, “In the past few days, the election situation in Taiwan has taken a sudden turn for the worst, and all political tricks have been used.” In the past few days, the Taiwan election campaign with dramatic changes, has been fraught with treachery and schemes. However the hidden intention is clear for anyone to see. Some people are trying their best to make the one who is for Taiwan independence win the election.(Zhong Zaiqiang,2004)

These two sentences are composed of three four-character phrases and one idiom in two Chinese sentences. It is difficult to accurately express the four-character phrases and idioms in English in a very limited time. Here translators understand the actual meaning of these phrases and idioms through the context, and combine the words of "changeable" and intrigue with the words of "magic trick and Intrigue", which can be translated appropriately and smoothly. Not only does "dramatic change" reflect the original meaning of Chinese, but it also accurately describes the tense atmosphere in Taiwan's election which caused the situation to go into a dramatic downward spiral due to the hidden exhaustion of political scheming and cunning. The hidden intention of Si Mazhao is clear for anyone to see.(Zhong Zaiqiang,2004)

In this translation, the interpreter makes logical reasoning according to the context of the main text and adopts the domestication method to get rid of the shackles of the Chinese sentence pattern, which not only concisely expresses the meaning, but also makes a net profit.( Zhong Zaiqiang,2004)

Since interpretation, as a form of translation, has the function of cultural communication in a certain sense, foreignization has its own value in dealing with some special cultural phenomena. Take this sentence as an example. “人们说, 到了北京不吃烤鸭是最大的遗憾。在就餐之前, 我向大家简单介绍一下烤鸭和它的来历。”And its translation is “People say that it would be a great pity to visit Beijing without tasting some Beijing Roast Duck .It really makes sense. Now , before we start to eat , I' d like to tell y ou something about this specialty.” Here, the direct alienation of Beijing Roast Duck into "Beijing Roast Duck" will not cause the guests' misunderstanding, because the term "Beijing Roast Duck" is a cultural vacancy in English, and the real object is placed in front of the guests to make it clear at a glance.( Zhong Zaiqiang, 2004)

===Conclusion===

In summary, this chapter is all about the cultural differences between Chinese culture and western culture. These differences range from the religious aspect to the consciousness aspect such as the way of thinking. There is no question that these aspects have done a lot of influences in our way of expression during our interpretation. For instances, it will have an impact in our lexical expression, pragmatic rules and way of thinking. To have a pursuit of the efficiency and better informational transfer, this chapter offers some strategies to achieve this goal. These strategies is very beneficial and they include foreignization and domestication, achievement of the natural equivalence, transliteration and some flexible handling in accordance with the specific situation. With the help of these practical strategies, the interpreter can produce a more incredible and proper translating. Ultimately, a bridge can be build .As a result, though the cultural differences is still at present, the people from two different cultural backgrounds can be understandable for each other.(Li Jing,2014)

===References===
Liu Yang.刘洋.(2019).文化差异对英语口译的影响与应对.The impact of cultural differences on English interpreting and coping with them.智库时代,Think Tank Times(17):198-199.

Zhang Wen.张文.(1998). 论口译面对的文化差异问题.On the problem of cultural differences in interpreting.北京第二外国语学院学报, Journal of Beijing Second Foreign Language Institute,(03):3-5.

Gai Xiaoyu.盖晓雨.(2016). 功能对等理论指导下的口译策略[D]. Interpretation Strategies Guided by Functional Equivalence Theory内蒙古大学, Inner Mongolia University.

Xia Zengqiang.夏增强.(2016).浅析英汉语言文化差异——以英语口译为例. An analysis of the cultural differences between English and Chinese languages - taking English interpretation as an example.辽宁广播电视大学学报,Journal of Liaoning Radio and Television University,(04):127-128.

Guo Yannan.郭亚楠.(2016). 顺应理论视角下的口译策略[D].Interpretation Strategies in the Perspective of Conformity Theory.内蒙古大学,Inner Mongolia University.

Ding Yin.丁颖.(2015).浅析英语口译中的文化差异与应对.An analysis of cultural differences and responses in English interpretation.教育观察(上半月),Educational Observation (First Half of the Month),(09):143-144.

Zhong Zaiqiang.钟再强.(2004).试论口译中文化现象的翻译策略.Experimental translation strategies of cultural phenomena in interpretation.柳州职业技术学院学报,Journal of Liuzhou Vocational and Technical College,(04):99-102.

Hu Kun.胡坤.(2014). 口译活动中文化差异引起的交流障碍及应对策略分析[D].Analysis of communication barriers caused by cultural differences in interpreting activities and coping strategies内蒙古大学,Inner Mongolia University.

Ma Nan.马楠.(2016). 联络口译中文化差异引起的障碍及对策[D]. Barriers caused by cultural differences in liaison interpreting and countermeasures.黑龙江大学,Heilongjiang University.

Liu Yan.刘燕.(2015).浅谈英语口译的文化差异现象.A Brief Introduction to the Phenomenon of Cultural Differences in English Interpreting.校园英语,Campus English.(08):245.

Wang Yaqin.王雅琴.(2014). 论文化差异对英汉习语口译的影响及其策略[D].On the influence of cultural differences on English-Chinese idiomatic interpreting and its strategies.内蒙古大学,Inner Mongolia University.

Shi Huiying.施慧英.(2004).跨文化交际障碍产生的主要原因及对策,The main causes and countermeasures of intercultural communication barriers.宁波服装职业技术学院学报,Journal of Ningbo Institute of Fashion Technology,(01):59-62.

--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:09, 21 December 2020 (UTC)

==Polysystem Theory and Cultural Turn-吴琪 Wu Qi，202020080653==
<center>吴琪 Wu Qi </center>
===Abstract===
Even Zohar took the lead in putting forward polysystem theory, which was further developed in the descriptive translation studies put forward by his student Gideon Toury. On this basis, Susan Bassnett and André Lefevere first put forward the concept of cultural turn. Now, the issue of cultural factors in translation studies has received considerable scholarly attention. This paper sorts out several reasons why translation studies turn from linguistic studies to cultural studies bascically in chronological order. By revealing the role of cultural factors in translation, their influence on translation strategies and translation studies are objectively analyzed. Finally, it looks forward to how translators can better spread Chinese culture with the help of the cultural turn that has not disappeared.

===Key words===
Polysystem theory; Cultural turn; Translation studies

===题目===
多元系统理论和文化转向

===摘要===
伊文·佐哈尔率先提出了多元系统理论，并在他的学生吉迪恩·图里提出的描述性翻译研究中得到进一步发展。在此基础上，苏珊·巴斯内特和安德烈·勒弗维尔首次提出了文化转向的概念。目前，翻译研究中的文化因素问题已经引起了学术界的广泛关注。本文基本按时间顺序梳理了翻译研究从语言学研究转向文化研究的几个原因。通过揭示文化因素在翻译中的作用，客观地分析了文化因素对翻译策略和翻译研究的影响。最后，展望了译者如何借助尚未消失的文化转向之风更好地传播中国文化。

===关键词===
多元系统理论；文化转向；翻译研究

===1. Introduction===
The overall structure of the study takes the form of five chapters. Chapter I will systematically contextualize the research by introducing the historical background and ideological resources of polysystem theory；Chapter II will deal with the research carried out mainly by Zohar and Toury to develop polysystem theory and its application in translation practice; Chapter III will review the studies related to cultural turn; Chapter IV will clarify advantages and disadvantages of scholars’views on the role of cultural issues in translation studies；Chapter V will give a brief look forward to future research trends.

===2. Development of polysystem theory===

====2. 1 Research Background====

=====2. 1. 1 Historical Background=====
The representatives of Polysystem theory are Israelite scholars Zohar and Toury. Israel is an emerging country established after World War II, where almost no native cultures and literary works exists. The development of its own culture can only rely on absorbing the excellent cultures of other countries. In this context, Zohar can only focus on translated works(Gillespie & Even-Zohar 1994:1).

=====2. 1. 2 Influence of ideological sources=====
Russian formalism prevailed in the 1920s, and the goal of Russian formalism theory was to improve the status of literature in society. Formalist scholars believed that "literary works should be regarded as a part of the whole literary system instead of being an independent research object", and they also put forward the concepts of "defamiliarization" and "literariness", aiming at establishing a research field for literature and distinguishing it from other disciplines. Zohar studied Russian formalism and Czech structuralism for many years, on the basis of which, in the 1970s, he put forward a new Polysystem theory to guide translation studies. Polysystem theory was proposed by Itamar Even Zohar(Gillespie & Even-Zohar 1994:2).

====2. 2 From Linguistic-centered to Cultural-centered====
Chomsky put forward transformational generative grammar in the mid-late 1950s, which deeply influenced a group of linguists and translators and changed the position of structural linguistics established by Saussure. In the 1960s and 1970s, the Science of Translation, also known as the Linguistic Approach, emerged with Nida, Jacobson, Newmark, and so on as its representatives. They maintained that translation studies were regarded as a subsidiary discipline of linguistics. They also proposed that the task of translation was to achieve functional equivalence, that is, translating should consist in reproducing in the receptor language the closest natural equivalent of the source language message first in terms of meaning and secondly in terms of style(Zhu Huichao 2017,88).

Gradually, translation studies were restricted to the micro-linguistic level, with emphasis on the text, and the subjective initiative of translation was ignored. Translation studies focused on discussing the differences and discovering the laws between languages, then, a set of rigid rules that could guide translation were summarized, translation studies were treated as a "science" with a complete theoretical system. This also formed a mindset, which narrowed the translator's eyes to the information level of the original text, ignoring the influence of wider culture and these factors on the generation and acceptance of the translation(Zhu Huichao 2017,88).

Also, in the 1970s, Zohar put forward Polysystem theory based on Russian formalism, and he thought that the process of studying translation is also the process of studying the target language culture. Polysystem theory studies literature from multiple perspectives, not just in the field of literature, but through the study of other extension factors, it studies literary translation more comprehensively and deeply(Gillespie & Even-Zohar 1994:113).

Toury, a student of Zohar, put forward Descriptive Translation Studies (DTS) and translational norms, which provide a better research idea for cultural studies. The International Association of comparative literature held a seminar about polysystem theory which allowed more scholars to study Polysystem theory and descriptive translation(Zhang Suwen 2019,93).

By the mid-1990s, the cultural turn completely changed the situation that translation studies were confined to micro-linguistics. At that time, translators have shifted their focus from the micro-linguistic level to the macro-cultural level. Scholars, such as Susan Bassnett, Lefevere, and Venuti, began to pay attention to other factors outside the source text such as culture, philosophy, politics, poetics, and so on(Zeng Wenxiong 2006,196).

Owing to the efforts of these scholars, more intellectuals have been influenced by developments in cultural studies. They believed that because the source text is produced placed in the specific context of the cultural environment, the target text should not be regarded as a simple transformation between languages. Of course, in the process of translation studies, translators are most concerned about disciplines across the cultural spectrum. The emergence of cultural studies opened a new door for closed translation studies at that time. This new paradigm broadened the scope of translation studies and played a vital role in the construction of translation studies(Zeng Wenxiong 2006,196).

====2. 3 Representatives of Polysystem Theory====
=====2. 3. 1 Main points of Zohar=====
In order to better explain the theoretical core of the Polysystem system, I would like to roughly explain several basic concepts of the Polysystem system. First, Zohar generalized polysystem theory as follows: The social symbol system is multiple and dynamic，which is composed of several different systems (such as culture, language, literature, society). Because the various systems interact and connect with each other, the status of each system is not equal，some subsystems are at the center, but some are at the edge(Gillespie & Even-Zohar 1994:45).

Second, polysystem theory refers that, in different periods, the culture of a certain society may be superior or inferior to another culture. In different historical contexts, translators will choose different translation strategies. Translators' choice of strategies will change in diverse situations, thus a dynamic translation study comes to being(Gillespie & Even-Zohar 1994:45).

Third, Zohar classifies the levels in the Polysystem system. He locates his translation studies in a Polysystem system of literature and distributes them according to the scale of their scopes. For example, the first layer is distinguished by country, the second layer is classified by literary type, the third layer is distinguished by whether it is translation literature, and the fourth layer is classified according to which country the original text comes from(Gillespie & Even-Zohar 1994:45).

Zohar was the first to uncover the status of translated literature and point out that translation literature can be a major role in the cultural system. For example, the three translation climaxes in Chinese history have functioned as a key element of the formation and development of Chinese culture(Gillespie & Even-Zohar 1994:46).

He stated that, in three cases, the system of translated literature will be at the center.

① When a polysystem has not yet been crystallized, that is to say, when a literature is"young," in the process of being established(Gillespie & Even-Zohar, 1994); Take Israeli literature as an example, Israel was established after the second world war. The original Hebrew cultural tradition is very weak. So it is necessary for this country to introduce advanced literature from western countries and translate classical literature from other countries so that they can provide new thoughts and skills for the local country(Gillespie & Even-Zohar 1994:47).

② When a literature is either“peripheral”(with in a large group of correlated literatures) or “weak,” or both. when a literature is either “peripheral”, it will approach mainstream literature. The best way to approach it is to learn its techniques and skills by translated literature which can provide samples for imitation(Gillespie & Even-Zohar, 1994:47).

③ When there are turning points, crises, or literary vacuums in a literature. For instance, after WWII, the vibrant American literature in the past two decades end abruptly and experienced a period of stagnation, because the existing literary model can no longer arouse the creative enthusiasm of a new generation of writers(Gillespie & Even-Zohar 1994:47).

When it comes to the position of literature, notice that，firstly，the innovation of the “weak” literary system is much lower than that of the center literary system. But we still have to affirm its function to spur it. Second, some literary systems are relatively strong when they are formed, and their own literary systems are often in the central position and are not easily influenced by other systems(Gillespie & Even-Zohar 1994:50).

Therefore, when the translated literature system is at the marginal position, literary translation is required (sometimes even necessary) to use words close to the target language so that the culture of the source language can be integrated into that of the target language. But if all the cultural features of the source language are eliminated in translation, then the translated literature will always be in a marginal state in such a system(Gillespie & Even-Zohar 1994:50).

=====2. 3. 2 Main Points of Toury=====
Based on Zohar's theory, Toury made the following efforts to establish a generalized theory to describe translation. Above all, he proposed that the methodology of translation should be divided into three steps. First, the source text should be evaluated in the target cultural context to analyze its significance and acceptability; Second, the target language should be considered according to the target language environment; Third, a comparative analysis should be made between the source language and the target language, so as to identify the translation transformation. This can be used to explain the factors that influence or determine translation quality(Gao Feng & Zhang Deng 2018,63).

Besides, it is convenient to guide the translation practice of different topics by establishing relevant corpora. With the continuous advancement of translation and the accumulation of a large number of materials, different translation models can be concluded by conclusions, and finally, the universal rules for describing translation can be drawn, which are parts of Toury's description translation theory(Gao Feng & Zhang Deng 2018,63).

Moreover, Toury put forward the concept of translation norms, which he thought were generally accepted in the process of translation. These norms are social and cultural restrictions on specific times, and people need to comprehend them through the necessary process of education and socialization. This is a powerful regulation，which means once they are established and recognized, translators must strictly abide by them, just like social legal documents(Gao Feng & Zhang Deng 2018,63).

It can be seen that Toury's theory is also based on the specific social and cultural context, and especially pays attention to the descriptive research of translation. His translation research method can be generalized as follow: before the research, a pre-set standard should be established, and then verified step by step in the process of translation research. Finally, the target text and the original text are compared, and the governing standards of the translated works are analyzed. Toury further suggested that translators can classify themselves into different standards, including source language standards, target language standards, and so on(Gao Feng & Zhang Deng 2018,63).

Toury's theories also attract more and more scholars to study translation from a cultural perspective. Likewise, Andrew Chesterman established new translational norms based on those of Toury's. He holds that the most important norm is "expectation norm", that is, readers' expectation of the influence and communication power of translated works, and other norms are restricted by this "expectation". It can be said that these two viewpoints provide the initial inspiration and theoretical basis for "cultural turn”(Wu Ji 2018,205).

====2. 4 Polysystem Theory’s Influence on Translation Strategy====
Zohar discusses the translator's choice of different translation strategies for foreignization and domestication when the translation literature system is at the center or marginal state of the polysystem. Foreignization and domestication were put forward by American translation theorist Lawrence Venuti in 1995 in ''The Translator's Invisibility''. Historically, foreignization and domestication can be regarded as extensions of literal translation and free translation, but they are not completely equivalent terms(Song Yue 2018,93).

The core issue of literal translation and free translation is how to deal with form and meaning from the micro-linguistic level. Domestication refers to the translation strategy of adopting a transparent and fluent style in translation to minimize the strangeness of the original text. Foreignization refers to the translation that deviates from the local mainstream values, preserves the linguistic and cultural differences of the original text. It can be seen that literal translation and free translation are mainly limited to the language level, while foreignization and domestication are based on the cultural context(Song Yue 2018,93).

In translation practice, translators often choose the appropriate strategies according to the specific status the target culture places in the multicultural context. If the source text plays a central role in the whole language communication, the translator is more inclined to not be limited by the language model of the target text and can restore the content of the source text to the maximum extent, which can introduce a new language mode from the source text to the target language. If the source text plays a secondary role in the cultural system, usually, the translator will integrate the source text into the target language context to enrich the target language color(Song Yue 2018,94).

For example, before the May Fourth Movement in China, translated literature was at the edge of the literary polysystem. Translators tend to adopt domestication translation strategies. Influenced by the Chinese literary tradition, Lin Shu adopted domestication in order to meet the needs of readers. Therefore, his translation works were restricted by the target language, and he translated the western source text into familiar ancient classical Chinese language, so that readers can more accept and recognize this translation activity(Xuan Huifang 2019,92).

For example:

Source text: I’ll fight for my liberty to the last breath I breathe. You say your fathers did it; if it was right for them. It is right for me(BEECHER & DAVID).

Target text: 盖吾之自由，必与持压力者抵死争之，必胜而后已。该美国之自由，美国同英伦力争而得。今吾之自由，必当力与美人争之(Stwoe, Li Shu, & Wei Yi, 1981)。

However, situations are not always the same. Liang Shiqiu began to translate Shakespeare's plays in the early 1930s. Here, the number of translated literary texts was in a growth trend. At the time of the translation of A Midsummer Night's Dream, China was eager to rejuvenate the country by absorbing foreign cultures. Translated literature had a higher position in the polysystem of Chinese literature(Ji Qiming 2016,66).

Fang Ping's translation began in the early days of the founding of the People's Republic of China. Literary and artistic creation at that time emphasized the socialist characteristics of literature, and a lot of socialism excellent literature swarmed. Affected by ideology, China was resistant to the literary works of capitalist countries. When translating and researching with a strong color of ideology and class struggle. It can be seen that when Fang Ping translated and introduced ''A Midsummer Night’s Dream'', translated literature was not at the center of the literary polysystem(Ji Qiming 2016,66).

If strictly obey the polysystem theory, Liang Shiqiu will adopt foreignization and Fang Ping's translation strategy will accept domestication. However, in the practice of translating ''A Midsummer Night's Dream'', this is not the case. Here are examples.

Source text: “By’r lakin, a parlous fear(William).

Liang’s version:天啊，是可怕的紧。

Fang’s version:我的圣母娘娘，这可不是跟你闹着玩的事啊。

However, the translation strategy Liang adopted is foreignization, while Fang Ping used the translation strategy of domestication.

The above application enlightens us that, cultural exchange is complicated, which leads to the diverse choices of translation strategies. Therefore, translators can give full play to their subjectivity choosing appropriate translation strategies, not strictly abide by a certain theory. Because the translation is a process of dynamic communication and re-creation. Only combined specific cultural context with personal understanding can translators figure out the best translation strategies(Ji Qiming 2016,67).

===3. Development of Cultural Turn===
The view of "cultural turn" was formally put forward by Bassnett and Lefevere in the book ''Translation, History and Culture： A Sourcebook'' in the 1990s. The cultural turn mainly depends on the scholars of cultural approach, who actively advocate translators to shift their eyes on translation studies from the text itself to the cultural context outside the text, so as to change the long-standing existence of translation studies as the "vassal" of literature and art, and elevate translation studies to become an independent discipline(Lefevere 2004:110).

Bassnett is one of the leaders, and her works often reveal the importance attached to the cultural background in translation studies(Bassnett, 1995). Translation has indeed become an independent discipline later with its own characteristics, which become the basis of research on cultural turn(Bassnett 1995:11).

Bassnett also introduces a famous metaphor about culture and language, which expresses her emphasis on culture. She compares culture to the human body and language to the heart of this body. Only when the heart and body interact can human vitality continue; Therefore, surgeons can't ignore the whole body that bears the heart when performing the ng surgery on the heart, similarly，it is dangerous for translators to treat the text isolated from culture(Lefevere 2004:110).

The concept “cultural turn” inherited Zohar's polysystem theory, which has attracted many scholars to discuss the phenomenon. This theory examines translation activities from a macro perspective, that is, it puts translation in the context of culture, instead of discussing translation in a vacuum separated from culture and context(Bassnett 1995:88).

Using Zohar's polysystem theory, the cultural school holds that culture has a restrictive effect on translation, and shifts the focus of translation studies from the original text to the target text, from the author of the original to the translator of the target, from the source language culture to the target language culture, and has a deeper understanding of the position and role of the target text(Bassnett 1995:88).

At the same time, it is noteworthy that Jacques Derrida, a famous philosopher, put forward the theory of "deconstructionism", which holds that the meaning of words is not only restrained within the source text but also multiple factors. He also points out that the original author is not the only creator, which also inspires scholars of cultural school to think about the role of translation and enhances the social status of translated works(Bassnett 1995:88).

Chinese traditional translation theory is influenced by the thought of cultural turn. Xuan Huifang(2019)mentioned that the cultural turn of Chinese traditional translation theory can be regarded started from the scientific and technological translation in the late Ming Dynasty. Chinese translators, such as Xu Guangqi, Li Zhizao and Yang Yanjun, were the first to advocate transferring translation from religion to natural science. They also jumped out of the linguistic category of contrast between the source language and target language and directly introduced Chinese traditional translation theory into the social and cultural background concerned by the cultural school(Xuan Huifang 2019,95).

At that time, translation theories began to focus on how to use translation as a tool to stimulate national consciousness. China lagged behind the West in terms of science and technology and ideas. Therefore, the purpose of translation was to absorb the essence of Western culture and arouse the learning enthusiasm of the Chinese. The function of translation is to convey new knowledge and ideas. As to the type of the source text, they tend to choose the technology that is closely related to people's lives and most urgently needed by the country, such as western astronomy, meteorology, machinery and land construction, and other related books. According to Lefevere, translators at that time were sponsors of translation activities, and they regarded translation as a way to sustain feudal autocratic rule, so the scope of attention was narrow, and the cultural turn at this time was not obvious(Xuan Huifang 2019,95).

Later on, especially in the late Qing Dynasty, the feudal rulers adopted a policy of seclusion, which hampered China's progress and its exchanges with the outside world. That state was completely broken by the Opium War, which also crushed the illusion that many people thought the Qing Dynasty was powerful. It stimulated many literati to "opening the eyes to observe the world". Many translators have translated a wide range of foreign newspapers, histories, geography, and other books, not just scientific texts. Many defeats pushed more Chinese people to recognize the deficiencies of their own and the strength of the West. Although they were not translators, they acted as sponsors, which was the main reason for the abundance of translated works and the rapid development of cultural turn at that time(Xuan Huifang 2019,96).

However, it didn't take long for the Westernization Movement to fail, which inspired some elites to realize that China's backwardness was not in technology, but in its feudal autocratic system. The reformists, represented by Kang Youwei and Liang Qichao, have become new sponsors. In this short period of only ten years, a large number of excellent translators have appeared, such as Yan Fu and Lin Shu. Lin Shu, in particular, did not understand any foreign language but translated a lot of great works, like ''la Dame aux Camelias''，''Uncle Tom's cabin'' and ''David Copperfield'', etc. Dictated by others, he translated in classical style. Such kind of translation to some extent can be said to be no respect to the original text. This also reflects that the purpose of translation at that time was not to highly restore the thoughts and styles but to convey conducive information. This period was also the development period of the cultural shift of Chinese translation theory(Xuan Huifang 2019,96).

Developing to the May Fourth Movement, the ideological emancipation of Chinese intellectuals was more extensive. The translation mainly focuses on how to benefit Chinese traditional culture from western culture. The translation is regarded as an important tool to promote social change. Some scholars believe that the transmission of western new ideas is also to import new expression methods, and at the same time, in order to eradicate the feudal traditional ideas, more intellectuals began to call for the use of vernacular Chinese. Lu Xun and Qu Qiubai are representative figures(Xuan Huifang 2019,95).

However, not everyone supports this idea. Mei Guangdi proposes that while introducing western culture, we should also carry forward the traditional culture. Western advanced ideas and technologies are needed to be absorbed, but it does not mean that the Chinese language form should be abandoned. But it can be seen that their ideas have not been widely supported. Just like Gu Zhengkun's viewpoint, unlike the cultural turn that emerged more than 100 years later in the West, cultural translation and translation studies in China at the end of the 19th century and the beginning of the 20th century has presented its obvious characteristics of subjectivity(Xuan Huifang 2019,95).

===4. Judgement===
Since both the polysystem theory and cultural turn are not universal, so they have both advantages and disadvantages at the same time. We should keep rational and critical thinking when studying these theories, and treat their influence on translation studies objectively and dialectically.

Since both the polysystem theory and cultural turn are not universal, they both have advantages and disadvantages at the same time. We should keep rational and critical thinking when studying these theories, and treat their influence on translation studies objectively and dialectically.--[[User:Wei Honglang|Wei Honglang]] ([[User talk:Wei Honglang|talk]]) 15:45, 19 December 2020 (UTC)

====4. 1Advantages====
Polysystem theory makes translation studies no longer an isolated linguistic study, but brings descriptive translation studies and cultural turn to translation studies. Linguistic school pays much attention to static semantic contrast, focusing on language patterns or underdeveloped literary theories, while the polysystem system combines translation with many factors such as the cultural context, social conditions and politics, especially affecting translation studies at the political level, such as post-colonial translation studies, feminist translation studies and cannibalistic translation studies derived from historical events(Zhang Xiujuan 2017,47).

Generally speaking, these theories have opened up a wide research field for translation studies, which makes translation studies no longer in an isolated environment, and opens up a way for translation studies to finally get out of the prescribed aesthetic limitations(Zhang Xiujuan 2017,47).

To enable people to look at translation from a broader perspective and grasp its true nature, people will not be limited on the equivalence between the source text and the target text, but also regard the target text as an entity in the target system to study its various properties. This is the very point that developed into Toury's "Target-oriented approach". Since the translation is not only selected from several existing linguistic models but restricted by various systems, we can comprehend the translation phenomenon from the perspective of wider inter-system transmission. It can also be used to guide on how to better promote culture through translation(Zhao Bo 2017,112).

====4. 2 Disadvantages====
Polysystem theory and the view of cultural turn neglect the translator's subjectivity, which means the choice of the target text is not only determined by the polysystem, but also by the translator's subjectivity. Translators will try their best to choose texts or familiar genres consistent with their own styles to give full play to their advantages and improve the quality of translations. Besides, the principle of choosing original texts is determined by the situation that dominates the (native) polysystem, which means that texts are chosen because of the consistency with the new methods of target texts and their possible innovative role in target literature. (Wu Ji 2018,205).

The attitude of the cultural school towards the linguistic school is completely abandoned. According to the cultural school, before putting forward the theory of cultural turn, translation studies lacked a set of macroscopic theories to guide them and did not form a theoretical system to guide translation practice, which is undesirable. At the same time, the cultural school's attention is completely detached from the text, exaggerating the influence of macro factors other than the text, which has been criticized by later generations. Because although the linguistic school focuses on the micro-level of translation studies, which limits the development of translation studies, scholars such as Nida and Newmark put forward a series of theories to scientifically study translation(Wu Ji 2018,206).

===5. Conclusion===
Taken the above analysis together, we can come to the conclusion that polysystem theory and cultural turn still have a wide influence on present translation studies, and cultural factors are still important factors that must be considered in translation activities. The findings reported also shed new light on the responsibilities of today’s translators(Han Xue 2019,138).

When the earth is like a "village", cultural exchange is getting closer and closer. It is necessary for contemporary translators to think about how to maintain cultural confidence through translation and effectively convey excellent culture to other countries. In the process of translation, translators should not only pay attention to linguistic equivalence, but also should think from the perspective of cultural exchange. They should explore a way to combine the inspiration of the polysystem theory and cultural turn, give full play to their subjectivities, and make efforts to tell Chinese stories well and build China's translation system in the world.

===6. References===
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BEECHER, S. H., & DAVID, B. UNCLE TOM'S CABIN: Harvard University Press.

Gillespie, G., & Even-Zohar, I. (1994). Polysystem Studies. Comparative Literature, 45(4), 374.

Lefevere, A. (2004). Translation/history/culture: a sourcebook: ''上海外语教育出版社''[Shanghai foreign language education press].

William, S. A Midsummer Night’s Dream: Yale University Press.

Zeng Wengxiong. 曾文雄. (2006). 翻译学“语用学转向”:“语言学转向”与“文化转向”的终结. [Pragmatic turn in translatology: the end of linguistic turn and cultural turn]. ''社会科学家''[Social Scientist],（05）,193-197.

Gao Feng, &Zhang Deng. 高峰, & 张灯. (2018). 翻译研究发展的推动力——多元系统理论研究. [The Driving Force of the Development of Translation Studies: A Study of Multiple Systems Theory]. ''吉林省教育学院学报''[Journal of Educational Institute of Ji Lin province], 34(02), 62-64.

Han Xue. 韩雪. (2019). 多元系统翻译论本土化策略及其创新性研究[Research on Localization Strategy and Innovation of Multi-system Translation Theory]. 福建茶叶[Fu Jian Tea], 41(02), 137-138.

JI Qiming. 纪启明. (2016). 莎士比亚戏剧中意象的厚重翻译法—以梁实秋的《仲夏夜之梦》译本为例. [Heavy translation of images in Shakespeare's plays —— Taking Liang Shiqiu's translation of A Midsummer Night's Dream as an example]. ''青岛科技大学学报(社会科学版)''[Journal of Qingdao University of Science and Technology (Social Science Edition)], 32(03), 64-67.

Stowe, Lin Shu &Wei Yi. 斯托, 林纾, & 魏易. (1981). 黑奴吁天录 [Uncle Tom's Cabin]: ''商务印书馆''[Commercial Press].

Song Yue. 宋越. (2018). 浅析多元系统理论在文学翻译中的应用. [On the Application of Multi-system Theory in Literary Translation] ''教育教学论坛''[Education Forum],(34), 93-94.

Wu Ji. 吴际. (2018). 翻译学中“文化转向”的前世今生. [Past and Present Life of "Cultural Turn" in Translation Studies]. ''校园英语''[Campus English],(10), 205-206.

Xuan Huifang. 轩慧芳. (2019). 中国传统译论中的“文化转向”.[Cultural Turn in Chinese Traditional Translation Theory]. ''延安大学学报(社会科学版)''[Journal of Yan'an University (Social Science Edition)], 41(03), 92-96.

Zhang Suwen. 张素文. (2019). 探析多元系统论的理论构建.[On the theoretical construction of polysystem theory] .''文理导航''[Wenli Navigation],(03), 93-95.

Zhang Ziujuan. 张秀娟. (2017). 对翻译研究“文化转向”的思考.[Reflections on the Cultural Turn in Translation Studies]. ''文化创新比较研究''[A Comparative Study of Cultural Innovation], 1(11), 48-49.

Zhao Bo. 赵勃. (2017). 多元系统翻译理论的批判性阐述. [Critical exposition of multi-system translation theory]. ''北方文学''[North Literature],(12), 112.

Zhu Huichao. 朱慧超. (2017). 简析翻译学中的文化转向. [A Brief Analysis of Cultural Turn in Translation Studies]. ''文教资料''[Data of Culture and Education], 000(009), 86-88.

==The Influence of Cultural Differences on Translation Methods 姚佳 Yao Jia 202020080662==

===Abstract===

Translation activity may appear to be a communication and transfer between languages, but it is closely related to culture. Language and culture permeate each other, and no language can be created and developed without its cultural background, while cultural differences also affect the language expression of the users to a certain extent. In this paper, we will analyse the main cultural differences in translation in terms of historical background, way of thinking, social customs and other factors, but the existence of cultural differences makes translation activities often face some difficulties, which requires translators to master translation skills and correctly look at cultural factors in order to achieve the purpose of communication.

===Key Words===

Cultural differences, Translation methods, Influences, Translation skills

===题目：文化差异对翻译方法的影响===

===摘要===

翻译活动看似是不同语言之间的交流与转换,实则与文化密切相关。语言与文化之间相互渗透,任何语言的产生与发展都离不开其文化背景,而文化差异在一定程度上也影响着使用者语言的表达。本文从历史背景,思维方式,社会习俗等因素来分析翻译中几种主要的文化差异,而文化差异的存在又使翻译活动常常面临一些困难,这就要求译者熟练掌握翻译方法和一定的翻译技巧,正确看待文化因素,从而实现交流沟通之目的。

===关键词===

文化差异,翻译方法,影响,翻译技巧

===Introduction===

The long-term transmission of culture depends on language. Language has always been an important basis for cultural inheritance. And it is also one of the tools used by different cultures in communication. The exchanges between different countries and regions have deepened in recent years. The demand for translation activities has been increasing, and the requirement for translation quality has also been gradually improved. Translation is a cultural communication activity between different countries. It is not only the conversion of two sets of language symbols. In a sense, translation has gone beyond language and become a cultural transfer between countries. There are certain differences in social values and ways of thinking between China and the West. So it is easy to make mistakes in English translation if many words are understood purely from the point of view of performance. This, coupled with the fact that different nationalities are often influenced by their own culture in the course of their historical development, can also lead to errors when translating between Chinese and English. In the face of cultural differences, we should choose appropriate translation methods to achieve the purpose of communication. In recent years, the focus of translators has gradually shifted from language level to cultural level. They have started to study translation methods from a cultural perspective.

===The Main Aspects of Cultural Differences in Translation===

Translation is the process of transforming a relatively unfamiliar expression into a relatively familiar one. Wang Zuoliang, a famous translator and linguist, once said that translators are dealing with individual words, but they are facing with two large cultures.(Wang Zuoliang 1997, 42) Therefore, translation should include not only language but also culture. The development of each country's language has gone through a long process of cultural accumulation and it is influenced by its own history, culture, ethics and many other aspects. The differences between English and Chinese are mainly reflected in the following aspects: historical background, way of thinking, and social customs.

2.1 The Historical Background

Every country has a unique historical background, which inevitably gives rise to different cultural forms in the course of development. And this has a significant impact on the language as a carrier of culture. At the same time, differences in language can have a huge impact on translation activities. This requires the translator to be able to understand the different historical circumstances of the source language and target language in order to improve the level of accuracy of the translation.

First of all, we can see the difference in historical background between China and the West in the process of historical development. Agriculture has always been the lifeblood of the country's development, and the development of agriculture is even directly related to the stability of society. Chinese people have created many excellent cultures through their industrious agricultural work. As a result, Chinese culture is rich in written expressions relating to agriculture. One of the most unique expressions of Chinese culture is the agricultural proverb. It is a fixed phrase that is widely spread among the people. It reflects the principles of agricultural production and summarises a wealth of experience in simple, popular, concise and vivid words, which is a cultural treasure of the Chinese nation and has always been loved by the people.

We can appreciate the unique charm of Chinese culture in some idioms. For example, "cast pearls before swine"(对牛弹琴). We cannot simply interpret this as throwing pearls at pigs, for this does not conform to the practical use of Chinese adage. And we can see another example, "As you sow, so shall you reap"(种瓜得瓜种豆得豆) We must realize that many expressions of proverbs in Chinese have been endowed with profound connotations. The deep meaning of this proverb is that one cannot enjoy the fruits of one's labor without putting in it a lot of hard work. There are many other Chinese agricultural proverbs. For example, “There are three rains in the early spring, all over the place”(立春三场雨,遍地都米), “Snow is in the field, wheat is in the barn”.(雪在田,麦在仓).

As for Britain, it is an island country surrounded by the sea. Its national development is closely related to Marine civilization. Britain's development into the "empire on which the sun never sets" in the 18th century was largely dependent on overseas colonial expansion. Even in today's society, Britain's national development cannot be achieved without its favourable Marine environment. Moreover, Britain has a temperate maritime climate, with humid climate and good vegetation, which makes it very suitable for sailing and grazing. Therefore, there are a lot of idioms related to sailing or sheep herding in English culture, such as, “A small leak will sink a great ship” (微小的裂隙能使一艘巨轮沉没), “A smooth sea never makes a skillful mariner” (平静的大海孕育不出优秀的水手), Being on sea, sail; being on land, settle. (在海上就航行,在陆上就安居).

Secondly, we can find the cultural differences between English and Chinese from the specific historical background. “In the time of Queen Elizabeth, for example, government loyal Jesuits protested against a "fish only Friday" rule imposed by the Catholic Church, which opposed the government. In this context, "Juhn can be relied on, He eats no fish and plays the game" should be translated as "约翰忠诚可靠".” (Lu Wei 2019, 200) If we do not analyze the specific historical background directly, it is bound to lead to cultural cognition errors. In Chinese, "鸿门宴" should be translated as "Hongmen Feast with a trap for the invited", but it is easy to translate (it)--[[User:Yuan SHiqi|Yuan SHiqi]] ([[User talk:Yuan SHiqi|talk]]) 04:59, 19 December 2020 (UTC)into "Hongmen Feast" if the translator does not know the historical background of the appearance of the word "鸿门宴", which would create a barrier to cultural exchange. Therefore, it can be seen that cultural background has a great impact on the smooth progress of translation activities, and translators can better choose translation methods only if they are proficient in the cultural background of source language and target language.

2.2 The Social Customs

Customs and habits are mainly reflected in the language and behaviors that people use in communication, which is most likely to reflect the human mind and convey certain meanings. If, in the process of cultural exchange, there are significant differences in customs between countries, this can often lead to misunderstandings when expressing their views. The differences in social customs between China and the West can be extremely obvious. Therefore, in translation, the influence of language and behavioural habits on translation activities cannot be ignored. The differences between English and Chinese social customs are mainly reflected in customs, manners and habits of life.

“We can feel the differences between Chinese and Western customs through people's habitual cognition of some animals in their daily life. ” (Wang Jingjing 2013, 28) In China, for example, the dog is a relatively lowly animal. Since ancient times, those Chinese idioms related to dogs have mostly expressed derogatory meanings. For example, "狼心狗肺","鸡飞狗跳" . However, dogs mean the opposite. For example, "Love me, Love my dog"(爱屋及乌), A lucky dog(幸运儿), etc., which reflects the love of dogs in English-speaking countries.

In addition to dogs, we can also see different meanings of cats in different Chinese and Western customs. In Chinese culture, cats do not show a one-sided extreme phenomenon. Although there are derogatory words such as "猫儿偷腥","猫儿念经-假慈悲", there are also "无论白猫黑猫,抓到老鼠就是好猫". In general, cats are relatively neutral in Chinese culture. While in Western customs, black cats are often associated with negative connotations. “Cats are known in the West as the familiar of witches and wizards, which stems from a medieval superstition ---- The Satan, the devil's favourite incarnation, was a black cat that witches used to take with them as a familiar.” (Zhu Yahui 2014, 25) For example, the idiom “she is a cat”. The translator cannot simply translate the literal meaning into "她是一只猫", but should put it in the context of certain western social customs. So the proper translation should be "a woman with a hidden agenda".

Some idioms about cats are unique to English culture, such as "Cat s paw." The idiom comes from The Monkey and the Cat, written by the famous 17th century fable writer La Fontaine. “The cunning monkey wanted to eat the chestnuts from the fire but was afraid of being burnt, so he encouraged the cat to take the chestnuts out of the fire with his paws, but when the cat asked for his share, the monkey ate all the chestnuts.”(Wang Aihua 2008) This idiom is used to describe a person who is used to do risky things. If such cultural differences are not well understood, there will be a lot of translation misinterpretations.

In addition to the animal derivation, the same colour also has different meanings in both Chinese and English cultures. For example, in Chinese, blue generally represents a bright or relaxed feeling. But in English expressions, blue generally stands for melancholy and deep depression. In ''Treasure Island'', when Jim and his crew are faced with pirates, they are put in a very bad situation. “If we had been allowed to sit idle, we should all have fallen in the blues, but Captain Smollett was never the man for that”.(Stevenson 2013, 118) The word blue here refers to their emotionally depressed state. When translating 'blue' as it is used here, the different customs and habits of English-speaking countries should be taken into account in order to avoid incorrect translations. Here's another example of red. Chinese people believe that "red" stands for fighting spirit, passion and joy. Since ancient times, weddings and festivals have been celebrated with red lanterns and colours. But in the West, red represents blood, it represents killing, it represents death. For example, "red alert" (空袭) "紧急警报",see the red light (觉察危险逼近). In the process of translation, we should have a deep understanding of the cultural background of customs to ensure the accuracy of words and to avoid unnecessary misunderstanding or even wrong translation.

2.3 The Thinking Mode

“The way of thinking is the synthesis and unification of the stereotyped forms, methods and procedures of thinking of the subject in the process of reflecting on the object.” (Chen Hongwei&Li Yadan 2005) “The way of thinking is mainly composed of eight elements: knowledge, conception, method, intellect, emotion, will, and language habits. These elements are interconnected and interact with each other to form a dynamic, organic and complex system. It is the characteristics of each of these elements and their structure that define the nature, type and characteristics of the way of thinking and produce differences in the way of thinking.” (Lian Shuneng 2002) Different ethnic groups not only have different national cultures, but also have their own different ways of thinking and thinking characteristics, which is what we call thinking differences. Each language reflects the thinking characteristics of the people who speak it, and the English and Chinese languages are no exception. The differences in thinking styles are mainly reflected in the different lines of thought that people are used to, and the different perspectives that are favoured in thinking.

Chinese people think in a forward direction, while Westerners think in a reverse direction. Chinese and Westerners may use completely different, or very different, language to describe the same objects or images. It is not difficult to find that English is used to describing and explaining things from small to big, from special to general, from individual to whole. The Order of Chinese is generally from big to small, from general to special, from whole to individual. “When introducing people, Chinese usually lists titles first and then calls them by name, and the titles are listed from the largest to the smallest. English is to announce a name first and then speak a series of duties from childhood to adulthood.”(Liu Wenhui 2002) For example, “现任中国共产党中央委员会总书记，中共中央军事委员会主席，中华人民共和国主席，中华人民共和国中央军事委员会主席于2020年一月十七日对缅甸进行了国事访问”.This sentence, if it is to conform to English language usage, should be translated as “January 17, 2020 saw the state visit to Myanmar of Xi Jinping, currently general Secretary of the CPC Central Committee, Chairman of the CPC Central Military Commission, President of the People's Republic of China, and Chairman of the CPC Central Military Commission”.

Chinese people think in a spiral way while Westerners think in a straight line way. The Chinese people's philosophical thinking is good at making Chinese people think in a broad way. “No matter doing or speaking, they always do everything from the surface to the point, from the big to the small. First, they have a general view of the whole situation and make plans; then, they refine details and make plans. Westerners, on the contrary, like to think from the detailed to the overall, from the single to the whole, which is a completely different way of thinking. (Li Dan&Zhou Xiaoling 2006) It is a reflection of culture and also affects culture. Therefore, Chinese people always put the overall situation in the spiral thinking, while Westerners always put a straight line thinking and a straight line clue in it.

The Chinese like to "paint the dragon and dot the eyes". First, they like to put unimportant information on the top, and then talk about the main content, such as people and events, event results. “In narration, the emphasis of a sentence is usually placed at the end of the sentence, and the story is explained first, and then the theme is entered. The way of argument is the consequence of the first cause; Give the premises before you make a conclusion; Give the background first, then the topic.”(Bu Jia 2012, 123) The Western way is to come straight to the point. “The way they speak is the opposite, picking the main ones first, as if telling the answer first and then announcing the process. The narrative sequence is to first state the results and then analyze the reasons. Make a conclusion before you give a premise. Explain the topic first, then the background.”(Bu Jia 2012, 123) Therefore, it is necessary to adjust the word order in the English-Chinese translation so as to conform to the narrative logic of the two languages. For example, "求稳定、谋发展、促合作 , 是当今各国人民的共同愿望"。This sentence can be translated into：It is the common aspiration of all the people in the world to m aintain stability, seek development andpromote cooperation.

===Influences of Cultural Differences on Translation===

Translation is not only the transformation between languages, but also the transformation between language forms, and even the transformation of cultures. Therefore, in the process of language translation, communicative context, which refers to cultural factors, should be considered. On the one hand, culture is common, and there will be some overlap between cultures, which is also the basis of translation. On the other hand, the culture is also diverse, which is the difficulty of translation. The cultural diversity and uniqueness between English and Chinese often lead to lexical vacancy, semantic conflict and other phenomena that hinder translation. This requires translators to pay attention to such cultural differences and choose appropriate translation methods to solve the translation difficulties and make up for the lack of culture in the process of translation.

3.1 Lexical Gap

Language is the carrier of culture. Every language has its own cultural peculiarities. As a cross-linguistic and cross-cultural communication activity, translation not only conveys text information, but also inherits cultural significance. However, "different cultures break down and describe the world in different semantic categories. Therefore, some semantics in one culture may not exist in another language."( Lado 1957, 78 ) This phenomenon is known as semanticzero. Practice has proved that the great differences between Chinese and English traditional cultures make English and Chinese words and meanings often difficult to correspond one to one, which makes translators have to take necessary strategies to eliminate or reduce barriers to communication. “Language is a culture created by people in the process of long-term practice, which naturally reflects the objective material world. If something does not exist in the community, there is often a vacancy in the meaning of the word.”(Cui Jing 2012, 38) For example, silk, which was not used by westerners at first, belongs to one of the earliest inventions in Chinese history. It was not until the Western Han Dynasty (202 BC-8 AD) that Zhang Qian, on his mission to the Western Regions, opened the door to China and the West by opening the "Silk Road", which connected the Mediterranean countries and spread silk to the world. So, English borrowed Chinese pronunciation to translate the word.

Another example is Peking Opera, which is beloved by Chinese people. It is a comprehensive art that combines singing, reading, doing and playing. However, opera, dance drama and drama that Europeans and Americans like are all in a single form. There is no dance in opera and no singing in dance drama, while drama is mainly dialogues. In view of this, the translator needs to make English readers fully and correctly understand the differences between Chinese quintessence and other art forms. In China, for example, there was no "咖啡"coffee, "冰淇淋"icecream, "沙发"sofa, etc., which had to be completely transplanted from English. But as time changes and cultural exchanges, the development of material culture in China has been synchronization with the west, even beyond. Such as "可乐"(cola), "自助"(buffet), "互联网" (Internet), "超市"( supermarket ), the previous social lack of cultural awareness in China such as vocabulary, has now been welcomed the broad masses.

The lexical vacancy also appears in the different gods known in the East and the West. Westerners believe that God created human beings and dominated the world, while Chinese traditionally accept the myth that Pangu created the world and Nu Wa made man. They believe that the Buddha and Guanyin Bodhisattva have supernatural powers and are able to "save suffering and all living beings". Similarly, the Puritans and Protestants in The English language had a color of religious movement that was not known in China as Puritans. Therefore, it is not easy to translate both in form and in spirit. Chinese people attach great importance to ethics, order of seniority and clear distinction between seniority and inferiority. “In the appellation of relatives in Chinese, clan relationship is very complicated. In contrast, English kinship terms are more vague and general.”(Cui Jing 2012, 38) For example, the English uncle, aunt, and cousin only show gender and simple relatives， the only way to tell them apart may be by their name. In addition, words with Chinese institutional culture characteristics, such as lunar solar terms, heavenly stems, earthly branches and traditional festivals, have no meaning at all in English. Such as Chinese "清明", "端午", "拜年", "一国两制", and in English “Christmas”, “Easter”, “capitalism” and so on.

3.2 Semantic Conflict

Due to the macroscopic similarity of human living environment and thinking structure, "what can be said in one language can be expressed relatively accurately in another language" (Nida, 1975). However, in addition to these semantically consistent words, there are many other pseudo-semantically consistent words between Chinese and English that seem to be the same. “In translation, this seemingly identical but different words and sentences are impossible to achieve the coexistence of source language and target language. We put this seemingly identical but different phenomenon in translation, known as the incompatibility of form and semantics in translation.”(Lu Guoqiang 2012) Incompatibility is contradiction. In translation practice, this kind of form and semantic incompatibility is very deceptive, which often leads to mistranslation of many words and phrases. For example, "这个故事发生在巴黎." "The story takes place in Paris."; "我们的当务之急是要深化改革" "To deepen reform is the most urgent task. ". Grammatically speaking, the above two translations seem to be sound, but they are semantically incompatible. They are all typical examples of Chinglish and should be amended as follows: 1) The story is set in Paris. 2) To deepen our commitment to reform is the top priority.

In addition, there is another kind of semantic conflict, that is, the asymmetry of emotional meaning in Chinese and English translation. In addition to conveying information, language should also express the attitude of the speaker or the author towards what is said and the attitude of the listener and reader, that is to express feelings. In translation, the lack of a thorough understanding of the emotional meaning of a word often leads to incompatibility between the form and meaning of words. The Chinese words for "干部" and "当官的" have the same conceptual meaning but different emotional colors. The former is neutral and sometimes even has a positive meaning, while the latter obviously has a negative meaning. Another example, the Chinese word for "农民". Farmer is a neutral word in Chinese, while peasant has a derogatory meaning in English, referring to a rude and uncultivated person, so it is more appropriate to translate "农民" as a neutral word farmer. "物美价廉", which means cheap and good. "Cheap" often reminds people of a cheap and inexpensive product, while "economical" has the associative meaning of "good and inexpensive". Therefore, the positive word "物美价廉" should be translated into “economical and good” or “nice and inexpensive”.

In translation, the semantic contradictions caused by improper collocation should be paid special attention to by translators. “Collocation meaning is a collocation of associations acquired by a word from the meanings of other words combined with it. In translation, due to improper collocation, a large number of target languages with incompatible formal and semantic meanings are produced.”(Liu Yang 2016, 18) Only by truly mastering both Chinese and English and getting familiar with their fixed collocation patterns and idiomatic expressions can translators avoid mistranslation caused by improper collocation to the greatest extent. “For example, "假花"(artificial flowers); "假牙" (false tooth), "假新闻"(pseudo-event), etc. In each of the above examples, "假" means "untrue" and is the opposite of "true". However, if you use "fake" or "false" in the translation, it is not in line with the English collocation habit.”(Liu Yang 2016, 19)

When Chinese people study English, they often suffer from the semantic incompatibility caused by improper collocation. One of the important reasons is that they are not familiar with the national expression methods of English speaking. This kind of English collocation translated by Chinese thinking is something we need to work hard to correct. For example, “学习英语知识”，many people will translate it into "learn a knowledge of English" . But the proper translation is "acquire a knowledge of English"/"has a knowledge of English". Leech pointed out that, unlike other types of meaning, collocative meaning has the property of generalization. It is only a special property of individual words. When it cannot be explained by other types of meaning, collocative meaning is resorted to as a special category. (Leech 1974) The particularity of collocation makes it more difficult for us to improve our expressive ability. Therefore, translators need to keep learning these commonly used fixed collocations to improve the accuracy of translation.

3.3 Use Specific Translation Methods from the Perspective of Cultural Differences

Transliteration is a form of translation based on the pronunciation of the original language, generally based on the pronunciation of the content of the original language to find alternative translations in the target language with similar pronunciation. Transliteration is usually used for translating names, place names, country names, proper nouns or words with national characteristics. The transliterated words can only be used together, not separately, otherwise they have no meaning. Since there is a big difference between China and the West in terms of name calling, the transliteration is usually done by transliteration. For example, Charles is translated as "查尔斯", David Copperfield as "大卫科波菲尔得", Romeo and Juliet as " 罗密欧与朱丽叶". There are many examples of transliteration of Chinese and Western place names. For example, Washington, the capital of the United States, is transliterated as "华盛顿", Florence as "佛罗伦萨", and Bristol as "布里斯托". The list of place names is endless. The phonetic transliteration of place names is too numerous to mention. In addition, due to cultural differences, both Chinese and Western countries have developed their own proper nouns and words with unique national characteristics, which generally require phonetic translations. For example, "功夫" translates into "Kongfu", "秧歌" translates into "Yangko". Another example, there is a famous line from a Tang poem:姑苏城外寒山寺,夜半钟声到客船. “"寒山寺" here is not because there is a "Cold Mountain" outside Suzhou, but because it was named after a monk who was called "寒山" in the Tang Dynasty. Therefore, the translation of “Cold- Hill Monastery” would be misleading as "a temple on Han Shan Mountain," which should be translated as “Han Shan Monastery”. ”(Wang Jianghong 2007)

Literal translation is the translation into English of words and phrases that have the same or similar meaning according to their original meaning. Literal translation is an important translation method that has many advantages, such as its ability to convey the meaning of the original text and to reflect its style. It is estimated that around 70% of sentences are processed by literal translation, so literal translation is a widely used translation method by translators, which shows the importance of this method. However, as there are certain differences between Chinese and Western cultures in various aspects, two situations must be taken into account when using literal translation. The first is to pay attention to the mistranslation of proper nouns or technical terms, and the second is to pay attention to words that have the same form but very different meanings in the two languages. For example, when selling something, you can't call your goods cheap, but inexpensive, because cheap means "of inferior quality"; "继承人" do not use successor but heir; "白酒"is not white wine but liquor.

Free translation is different from literal translation. Free translation is a translation that is based on the main idea of the original text rather than a word-for-word translation. It is usually used more often when translating sentences, phrases or larger groups of meaning. Free translation is mainly used in situations where the original language and the translated language reflect significant cultural differences. From the point of view of cross-cultural linguistic communication and cultural exchange, free translation emphasises the relative independence of the cultural system of the translated language from the cultural system of the original language, and is more capable of reflecting the linguistic characteristics of the nation. For example, the Chinese proverb "三思而后行"usually translated into "Look before you leap","一朝被蛇咬十年怕井绳" can be translated into "A burned child dreads the fire","心急吃不了热豆腐" can be translated into"A watched pot never boils".

In English there are also many words that need to be paraphrased and the cultural differences between the two languages in different situations should be respected when translating, otherwise it can lead to misunderstandings in the language transfer. For example, "Every life has its roses and thorns."is translated into："人生有苦有甜。In Hamlet, Act II, Scene 2, there is this depiction and praise of mankind:"What a piece of work is a man! How noble in reason! How infinite in faculty! In form and moving how express and admirable! In action how like an angel! In apprehension how like a god! The beauty of the world! The paragonof animals!" It was translationed into： "人类是一件多么了不得的杰作！多么高贵的理性！多么伟大的力量！多么优美的仪表！多么文雅的举动！在行为上多么像一个天使！在智慧上多么像一个天神！宇宙的精华！万物的灵长！" “Words such as "仪表", "天神", "灵长" corresponded to Chinese cultural imagery and free translation was used for this purpose.”(Sun Yiwen 2019, 170)

===The skills to choose the proper translation methods from the perspective of cultural differences===

The ultimate effect of translation should be that the audience receives complete and correct information and that they have the same experience of reading the translation as if it were their mother tongue. In order to achieve the best possible translation results, it is important to focus on the cultural characteristics of the translation itself and to analyse the target audience of the translation. At the same time, the differences between Eastern and Western cultures should be compared and analysed to identify the cultural factors that influence translation and to clarify that the influence of cultural differences in translation cannot be ignored. The aim is to enable people to face up to cultural differences and to value the dynamic equivalence of translation practice. The aim is to improve sensitivity to cultural differences and the accuracy of language use, to overcome cultural barriers in translation and to achieve intercultural communication.

4.1 Focus on the work itself

When carrying out translation activities, it is essential that the translator carries out an in-depth analysis of the work to be translated. Therefore, the type of work, style, cultural features should be taken into account if the translator wants to achieve the desired results. If the type of work to be translated into English is different, then the requirements can vary considerably. Take the translation of poetry as an example. Poetry is the essence of language and culture. Poetry is usually a harmonious blend of emotions and scenery, and the theme of the poems is usually expressed by the mood.

In the process of translating Chinese poetry, the ambiguity of the language and the problems that arise in the translation process actually stem from cultural differences. We can look at an example of Cao Xueqin’s work: "空对着,山中高士晶莹雪; 终不忘,世外仙姝寂寞林."(Cao Xueqin 1982, 17) And the translation is "Vainly facing the hermit in sparkling snow － clad hills, I forgot not the fairy in lone woods beyond the world". (Yang Xianyi 1978, 67) “The word "雪" in the poem ostensibly refers to snow in nature, but those who are familiar with ''Dream of the Red Chamber'' will know that it is actually the Chinese character for "薛". It refers to Xue Baochai. "林" appears to refer to a forest, but actually refers to Lin Daiyu. If the meaning of the puns in a poem is not clear, the original mood and emotion of the poem will be lost and the reader will be less able to understand the meaning of the poem.”(Li Yafeng 2016, 70) Therefore, the translator should never adopt an ambiguous attitude towards the translation of such punning words in poetry. The translator should start from the work itself, thoroughly clarify the cultural background of the original text and the profound meaning of the work, and choose the appropriate translation to reproduce the true meaning of the poem to help the reader better understand it.

In addition, in the English translation process, the translator must have an accurate grasp of the cultural characteristics of each term in order to choose the appropriate translation method, so that the content of the translation is accurate and comprehensive. For example," 汉皇重色思倾国,御宇多年求不得。"It was translated into: “The beauty － loving monarch longed year after To find a beautiful lady without a peer.”(Xu Yuanchong 2010, 222) “The word 'Han Huang' in the poem is the title of the emperor in Chinese feudal society, a term used in China, and Chinese readers are able to grasp the cultural han meaning of it. The word 'monarch' has been chosen to be more accessible to the reader, who has a general idea that he is a ruler of a country and can get a general idea of the meaning of the original poem". (Li Yafeng 2016, 72) We can see that both Chinese and Western cultures have one thing in common: they are the result of a long process of sedimentation and accumulation and are characterised by diversity and stability. English translators must accurately grasp the differences between Chinese and Western cultures and choose a suitable translation method in order to complete the translation work successfully.

4.2 Focus on the reader

In the whole translation activity, the source material, the translation and the reader are the three elements. And translators should not only pay attention to the high degree of restoration of the source material, but also pay more attention to the feelings of the reader and take the readers’reaction as the fundamental point of reaction. The translation activity itself is to serve the reader, and translators try to make their translations more accurate. If the problem of inaccurate translation still exists, it is necessary to combine naturalisation and alienation to prevent the translation language from being too rigid, and in cases where some local conditions are not understood, markings can be made to enhance the readers’understanding.

Depending on the type of reader, the translation strategies that the translator adopt should also change. For example, if the reader is a minor, the language used in the English-Chinese translation should be straightforward and simple, and the rationale should be clearly visible. Authentic translation not only restores the authenticity of the linguistic content, but also reflects the vividness of the cultural content, thus achieving the purpose of being available for research. The degree of difficulty, translation method and interpretation of the content should be decided according to the target audience in order to produce different effects for different people and thus achieve the purpose of English-Chinese translation.

Eugene Naida has said that as white as snow (白如雪)is translated as "white as goose feathers" where the word is not familiar to the readers at all or does not exist in the language, because the readership or group of readers is different. By analogy, the English idioms 'birds of a feather flock together' and 'shed crocodile tears ' can be translated as " 物以类聚, 鸟以群分" and "掉鳄鱼眼泪" at higher readership levels; at lower readership levels it can be translated as "鱼找鱼, 虾找虾" and "猫哭耗子", otherwise it will not only fail to resonate with the reader, but will also confuse the reader. “Eugene A.Nida strongly advocates that the translator should take into account the reader's receptivity, ‘The first task of the translator in a translation is to convey the information in the original text faithfully’, ‘The text must be interpreted correctly for the reader’.” (Tan Zaixi 1984, 21)

4.3 Focus on the dynamic equivalence of translation

The principle of "dynamic equivalence" was coined by the famous American linguist Eugene Nida in the 1960s. According to Nida, "the translation process aims to reproduce the information content of the source language in the recipient language that is closest to the source language, firstly in terms of equivalence of meaning and secondly in terms of equivalence of style”. (Nida 2001, 87) In this concept, Naida emphasises 'closest' rather than 'equivalent'.

The so-called "nearest equivalent" means that the information in the source language is reproduced in the target language using the nearest "natural equivalent", so that the translation is as natural as possible, both semantically and stylistically. According to the principle of dynamic equivalence, the translator starts with the reader in mind, and does not focus on the linguistic equivalence between the original and the translated form, but on the meaning and spirit of the original, reproducing the main idea of the original as completely as possible. The measure of a good translation is not how close the form of the translation is to the original, but whether the function of the information to be conveyed is the same as that of the original. The principle of "dynamic equivalence" has enormous implications for intercultural translation. To achieve bicultural understanding and communication, it is necessary to have a deep understanding of the differences between the two cultures and then be flexible enough to use translation methods that faithfully reproduce the cultural flavour of the original.(Nida 2001, 88)

In translation activities, the treatment of cultural background information is crucial. Translation plays the role of a bridge for cross-cultural communication, and its aim is not only to transform language and text on the surface structure, but also to transfer the cultural connotations embedded in the original work. For example, the famous English poet Shelley's "Ode to the West Wind" expresses a perfect eulogy of spring with beautiful and rich imagination. Because Britain is located in the northern temperate zone of the western hemisphere, it is subject to oceanic weather all year round, so the west wind generally heralds the arrival of spring. The differences in geographical location and climate between the two countries have resulted in different understandings of the easterly and westerly winds, resulting in different cultural connotations in the language. In order for the readers of the translated text to agree with the readers of the original text, the translator must find a translation in the culture of the target language as opposed to that of the source language. If this geographical and cultural difference is ignored and a literal translation is made, not only will cultural information not be exchanged, but it may also mislead the reader of the translated text.

Over the course of their long history, all peoples have developed cultural symbols which also known as cultural imagery. Cultural imagery is mostly the result of the wisdom, history and culture of each nation. The same object, in a different cultural atmosphere, represents different cultural symbols, carries different cultural connotations and triggers different associations for the reader, leading to different interpretations.

As in Jin Changxu's "Spring Complaint": "打起黄莺儿,莫教枝上啼；啼时惊妾梦,不得到辽西". The poem vividly expresses the woman's helpless desolation and her fervent longing for her husband, who left home and went to the battlefield . As a military stronghold on the northeastern border of the Tang dynasty, "Liaoxi" refers to the area around Yingzhou and Yanzhou, west of the Liao River in the Tang dynasty, and often appears in ancient Chinese poetry, referring to the "battlefield". "This typical Chinese cultural imagery of "辽西" carries a strong sense of Chinese culture that is difficult for Western readers to comprehend. “A literal translation would never work, but a transliteration plus an explanation of the "辽西" as "Liao- xi, the frontier" would make it as much of a cultural fax as possible. The abundance of cultural imagery conveys the cultural connotations of the cultural imagery of "Liaowest" well.” (Ke Zhao 2012, 114) Obviously, if the equivalence of form undermines the equivalence of meaning in the translation process, then the form should not be hesitated to be abandoned in favour of the fidelity of content.

===Conclusion===

Cultural difference in translation is a complex matter, and there are no fixed rules for dealing with them. Therefore, only with a deeper understanding of the cultural differences between the East and the West can a translator maintain the original style of the translated work and make the translation accessible and acceptable to the target audience. As an important factor in building cultural bridges, translators should be prepared to understand the differences in historical background, ways of thinking, social customs and other aspects of different cultures before processing the translation. At the same time, translators should be able to adopt flexible translation methods according to different situations, overcome obstacles caused by cultural differences in translation activities, and respect other cultures as well as their owns.
===References===

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Lu, Wei 卢薇.(2019). 探讨中西文化差异对英语翻译的影响 [Exploring the Influence of Chinese and Western Cultural Differences on English Translation]. ''海外英语'' [English Abroad].(04)200-201.

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Zhu Yahui 朱亚辉. (2014). 从中西猫文化视角看猫习语的翻译策略 [Translation strategies of cat idioms from the perspective of Chinese and Western cat culture]. ''文史博览(理论)'' [Literature and History (Theory)]. (09)24-26.

Wang Aihua 王爱华.(2008). ''动物在英语谚语中的寓意浅析'' [An analysis of the allegorical meaning of animals in English proverbs]. [Lanzhou Journal] ''兰州学刊''.

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Cui, Jing 崔竞.(2012). 从文化差异角度看英汉翻译中的词义空缺现象 [The Phenomenon of Word Meaning Vacancy in English-Chinese Translation from the Perspective of Cultural Differences]. ''文教资料'' [Literary and Educational Materials]. (01)38-39.

Nida，E. A. (1974). ''Language Structure and Translation: Essays''. [Stanford University Press].

Lu, Guoqiang陆国强. (2012).思维模式与翻译［Thinking Patterns and Translation]. [Shanghai: Shanghai Foreign Language Education Press] 上海: 上海外语教育出版社.

Leech，G. (1974). ''Semantics''.［Penguin］ .

Liu, Yang 刘扬.(2016). 翻译中的形式与语义不相容问题 [The problem of formal and semantic incompatibility in translation]. ''外语与翻译'' [Foreign Language and Translation]. 16-21.

Wang, Jianghong王江宏.(2007). 四种常用的翻译方法 [Four common methods of translation]. ''Journal of Vocational University'' [职大学报].(03)77-81.

Sun Yiwen孙一文.(2019). 从翻译目的论视角看译者对翻译策略的选择——以《哈姆雷特》<第二幕>朱生豪译本为例 [The Translator's Choice of Translation Strategies from the Perspective of Translation Purpose Theory--Taking the Translation of Hamlet <Act II> by Zhu Shenghao as an Example]. ''English Abroad'' [海外英语]. (13)170-171.

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==Study of Domestication and Foreignization in Cross—Culture Translation 李海泉 Li Haiquan No.202020080610 English Language and Literature==

=='''Abstract'''==
For a long time, translation has been regarded as a conversion activity between languages. However, with the increasing international communication, translation studies gradually turn to cultural transfer. Generally speaking, there are two principal strategies to deal with cross-culture involved in translation, namely, TL (target language) culture-oriented domestication and culture-oriented foreignization. Domestication means bringing the foreign culture closer to the reader in the target culture,making the target text recognizable and familiar to the readers. Foreignization, on the other hand, means taking the reader over to the source text and in turn to the foreign culture, making him or her see the differences. Because of the differences between the SL culture and the TL culture,a translator is bound to face a choice. So it is inevitable to have the inclination of domestication or foreignization for a translation. It can be said that the subject of domestication and foreignization is one of the core topics of translation. This paper starts with the historical origin of domestication and foreignization, analyzes their respective strengths and weaknesses and discusses the relationship between them. The paper reaches a conclusion that the relationship between domestication and foreignization is dialectic and they can complement each other in the process of translation. And by analyzing the factors influencing and restricting the choice of translator’s strategy, the author puts forward some methods and means to realize cultural transmission through two translation strategies in order to guide translation practice.

=='''Key words'''==: domestication; foreignization; cross-culture translation

The title "abstract" and "Key words" don't need to be bold.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:35, 19 December 2020 (UTC)

=='''摘要'''==
长期以来，翻译一直被视为语言间的转换活动。但随着国际间交往的日益紧密，翻译研究逐渐转向文化间的比较。一般而言，翻译中文化的转换有两种基本策略:即以目的语文化为归宿的归化和以源语文化为归宿的异化。归化是指尽量将译语文化纳入译文读者的知识范围，将作者引向读者;异化是指在翻译中保留原文语言文化的特异之处，将读者引向作者。由于源语和译语文化的巨大差异，译者在翻译过程中必然会面临两难选择，因而一篇译作也必然会出现归化或异化的倾向。可以说，归化和异化的课题是翻译的核心课题之一。
本文从归化和异化的历史渊源入手，分析二者各自的优势和缺陷，探讨了归化和异化两者之间的关系，认为二者既对立又统一，在翻译过程中可以互相补充，并通过选择一些翻译实践的例子加以说明二者的互补性。通过分析影响和制约译者策略选择的因素，作者最终提出了一些能够通过两种翻译策略实现文化传递的方法和手段，以期对翻译实践起指导作用。

=='''关键词'''==：归化；异化；跨文化翻译

Here the problem is similar,and you can have a look at the requirements about the format on the website.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:41, 19 December 2020 (UTC)

=='''Introduction'''==

Translation is not only an activity of lingual exchange and information transfer, but also a kind of cultural communication between different countries and nations. With the growing ties among countries, cross-translation has become a hot topic. And in recent years, translators have shown increasing interest in the problems arising from cultural differences in translation. Generally speaking, there are two principal strategies to tackle them in translation, namely, "domestication" "foreignization". The domestication is target language oriented, while the foreignization is source language oriented.

The study on domestication and foreignization has lasted for quite a long time.

There have been numerous disputes over domestication and foreignization both in China and abroad. In these disputes, people have been trying to obtain a
conclusion as to which translation strategy is better. They tend to overemphasize one strategy and ignore the positive and indispensable role of the other. In fact, their relationship is dialectic. The paper tries to hold a dialectic attitude towards the dispute over domestication and foreignization and study the relationship between the two and tries to make a conclusion that domestication and foreignization are both useful in translation and translators should choose different strategies in various situations. In fact, an excellent translation always well combines the two strategies.

This thesis mainly consists of three chapters.

This chapter mainly consists of three parts.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter I is a brief survey of the history of domestication and foreignizatio.The paper will provide a detailed account of some fundamental issues in the study of domestication and foreignization, including their definitions, their details and their advantages and limitations.

Part I is a brief survey of the history of domestication and foreignizatio.The paper will provide a detailed account of some fundamental issues in the study of domestication and foreignization, including their definitions, their details and their advantages and limitations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter 2 presents that the disputes on domestication and foreignization have permeated the history of translation both in the West and in China. The disputes in translation history show that both sides take absolute and one sided attitude towards the two translation strategies and they just overemphasize one of them. Thus many translators feel puzzled at what strategy to choose according to different situations.

Part 2 presents that the disputes on domestication and foreignization have permeated the history of translation both in the West and in China. The disputes in translation history show that both sides take absolute and one sided attitude towards the two translation strategies and they just overemphasize one of them. Thus many translators feel puzzled at what strategy to choose according to different situations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

Chapter 3 focuses on the factors influencing the choice of the translation strategies. General speaking,there are three major factors: translation purpose, the text type, and the target reader. Understanding these factors can help translators choose an appropriate translation strategy.A translator should try to avoid biases and remain objective. What’s more, he should consider the above three factors before he decides whether to adapt the original text or to retain as much as possible the foreign flavor of the original text.

Part 3 focuses on the factors influencing the choice of the translation strategies. General speaking,there are three major factors: translation purpose, the text type, and the target reader. Understanding these factors can help translators choose an appropriate translation strategy.A translator should try to avoid biases and remain objective. What’s more, he should consider the above three factors before he decides whether to adapt the original text or to retain as much as possible the foreign flavor of the original text.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 08:54, 19 December 2020 (UTC)

In conclusion, the writer tries to conclude that a good translator should adopt different devices to realize different strategies according to different situations, and a good translation is one that well combines domestication and foreignization.

=='''Ⅰ A Brief Study of Domestication and Foreignization'''==

===A Brief Study of Domestication and Foreignization===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

In many cases controversy is due to the looseness of clarification of fundamental issues (Hou Yanan 2004,5 ). Many people talk about domestication and foreignization when the fundamental issues are seldom clearly defined.In this chapter, the paper will provide some fundamental issues of domestication and foreignization which are based on the following arguments.

1.1 Definition

The terms of domestication and foreignization were first introduced by the famous American translator Lawrence Venuti in his book ''The Translator’s Invisibility: A History of Translation'', which was published in 1995. Domestication and foreignization are defined by Lawrence Venuti as follows:”Domestication means bringing the foreign culture closer to the reader in the target culture, making the text recognizable and familiar. Foreignization, on the other hand, means taking the reader over to the foreign culture, making him or her see the cultural and linguistic difference"(Venuti 1995:19-20). Domesticating means bringing the foreign culture closer to the reader in the target culture, making the text recognizable and familiar. Foreignizing, on the other hand, means taking the reader over to the foreign culture, making him or her see the differences.Compared to marriage, translation practice is similar to the marriage of a Chinese girl with a foreigner. By domestication,"the Chinese girl" will be forced to undergo the cosmetic in order to make her look like a westerner. By foreignization, the bride’s appearance will be left intact although she has to put on the western-style wedding gown. Her cultural identity is also kept to the maximum (Chen Fu 2004,4-5).

1.2 Details About Domestication

There are various opinions as to the forms of domestication.According to Ke Ping (Ke Ping 1993,23),domestication only refers to adaptation of words or phrases.That is domestication means that translating a word or phrase which is of target language (TL) cultural color and which is used as frequently in the TL as the original in the source language (SL) (Hou Yanan 20046).Qin Hongwu (Qin Hongwu 2000,372) holds that domestication also includes the adaptation of SL syntactic structure.According to the definition given by Lawrence Venuti, all the forms of adaptation aim to make the TL more acceptable and familiar to the TL readers.

Every paragraph should be followed by quotations.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

Many scholars who favor domestication have put forward their own point view on domestication. Eugene Nida is widely considered as an influential representative of domesticating translation who puts much emphasis on the communication function of translation.His concept of "dynamic equivalence" or "functional equivalence"in translation is the representative of domestication strategy.Dynamic equivalence is defined as"a translation principle according to which a translator seeks to translate the meaning of the original in such a way that the target language wording will trigger the same impact one target culture audience as the original wording did upon the source text audience"."A translation of dynamic equivalence aims at complete naturalness of expression. And tries to relate the receptor to modes of behavior relevant within the context of his own culture:it does not insist that he understand the cultural patterns of the source-language context in order to comprehend the message”(Nida,1964,159).

Therefore, Nida pay much attention to readers response."the relationship between the original receptors and message should be substantially the same as that which existed between the original receptors and message"(Nida,1964:159).So a translation of dynamic equivalence directs its focus of attention not so much toward the source message as towards the receptor response (Zhou Min 2007, 23) For example,according to Nida’s approach of domestication,the Chinese idiom "智者千虑,必有一失"will be translated into "Homer sometimes nods"; the English idiom "to cast pearls before swine" can be translated into "对牛弹琴". A dynamic equivalent translation shifts the focus from verbal comparison between the originala and translation to readers' response (Zhou Min 2007,24).

Meanwhile, domestication involves alteration of the SL cultural images, syntactic structure, and so on. This kind of alteration is designed to make the translation more understandable and smoother to the TL readers. For example, in ''Hong Lou Meng'',

Meanwhile, domestication involves alteration of the SL cultural images, syntactic structure, and so on. This kind of alteration is designed to make the translation more understandable and smoother to the TL readers. For example, in ''A Dream In Red Mansions''.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:21, 19 December 2020 (UTC)

谋事在人，成事在天。（第六回）

Man purposes, God disposes. (Hawkes)

Hawkes quotes the English proverb directly and make it untouched. In this way,he changes the Buddhist flavor into the Christian flavor. The SL image is replaced with TL cultural image.

He’s always been strong as a mule．

他一向壮得像头牛。

‘牛’is often used to express physical fitness in Chinese culture, while’牛’is expressed in‘horse’or‘mule’according to English expression habits.In summary, domesticated translation can provide readers with closeness,nature and fluency.TL readers easily accept this translation and have more profound understanding of the connotation of the target language(Zhou Min 2007,25).

1.3 Details About Foreignization

Foreignization signifies the differences of the foreign text. Lawrence Venuti,the representative of foreignization, views such kind of translation method as"a strategic cultural intervention in the current state of world affairs, against the hegemonic English-language nations and the unequal cultural exchanges in which they engage their global others” (Venuti 1995,20). Venuti puts forward that foreignization can be a form of resistance against ethnocentrism and racism, cultural narcissism and imperialism (Hou Yanan 2004,10).

Translators who adopt the foreignization strategy try to avoid any alteration or departure from the SL. The culture-specific elements, literary form, and linguistic feature are preserved as much as possible. Foreignization is based on the differences between different national cultures and advocates the original flavor of culture. The purpose of foreignization is to make the TL readers fully experience the exotic atmosphere, feel different nationalities and realize the differences among different language traditions and national cultures by retaining the language styles and national characteristics of foreign countries. Therefore, the appropriate foreignization not only promotes the cultural exchange,but also greatly enriches the expressiveness of the translated language(Tian Yunping 2005,107 ).

With the expansion of cultural exchange,many English loanwords gradually infiltrate into Chinese through foreignizing translation and are widely familiar and accepted by us. For example,in English-Chinese translation, we have talk show(脱口秀),ivory tower(象牙塔),crocodile tears(鳄鱼的眼泪),sour grapes(酸葡萄) and so on. And in Chinese-English translation,there are 气功(qi gong),豆腐(to fu),功夫(kong fu),君子协定 (gentleman’s agreement ), 门户开放政策(the open door policy) and so on (Hou Yanan 2004,12).

1.4 Advantages and Limitations of Domestication and Foreignization

Domestication and foreignization are the main translating strategies. While in translation,translators have a tendency to overemphasize the significance of one strategy and ignore the role of the other one. In fact, both domesticating and foreignizing strategies have their advantages and limitations.As the main strategy,domestication holds its advantages. Mark Schuttleworth and Moira Cowie regard domestication as"a term used by Venuti to describe the translation strategy in which a transparent, fluent style is adopted in order to minimize the strangeness of the foreign text for the TL readers" (Schuttleworth and Cowie,1997,43-44). This involves erasing the linguistic and cultural differences of the original text and adapting them to the norms and conventions of the target culture.Therefore, this target-culture-oriented approach makes the foreign familiar and avoids cultural conflicts and communication barriers. However, every coin has two sides. Venuti holds that domestication has negative connotation "as it is identified with a policy common in dominant cultures which are ‘aggressive monolingual, unreceptive to the foreign’, and which he describes as being accustomed to fluent translations that invisibly inscribes foreign texts with TL values and provide readers with the narcissistic experience of recognizing their own culture in a cultural other"(Venuti, 1995,20).

For example, Nide said that "to grow like mushroom" can be translated into "雨后春笋" so as to achieve functional equivalence, but "雨后春笋" may mislead Chinese readers into believing that there are bamboo shoots in the English-speaking countries.Though domestication is easier for the reader to understand and accept, its naturalness and smoothness of the TT are often achieved at the expense of the cultural messages of the SL. What's more, if the translator always adopts the domestication strategy to replace the cultural differences with the information familiar to TL readers, the TL readers will be further apart from SL culture. Readers just review their own culture which is against the purpose of intercultural communication.

Foreignization, source-culture-oriented approach, respects the foreignness of the source language and culture and try to retain the foreign linguistic forms and cultural differences in target text, so that it enables the target readers to gain "an alien reading experience"(Venuti,1995,20), to know the cultural otherness and to promote cultural communication. Besides, foreignization will play an significant role in preventing cultural hegemony and enhancing the status of foreign culture in the target culture. It is necessary for the target reader to acquaint himself with the foreign culture. What’s more, translation with foreignization could broaden the view of readers.It accords with the needs of cultural transmission and exchanges among different nations.

For instance,there are plenty of expressions concerning animals in every language.The tiger is considered to be the‘king of animals' and stands for dignity in Chinese, while in English,the same meaning is carried by the image of ‘lion’. For example,"他结婚了,太太是只母老虎”,in English, it can translates"He was married and had a lioness at home ". In the foreignized expressions, it is natural for readers to associate them with their native expressions. Through the comparison, they can understand different usages and the exact connotations of the lion and those of the tiger. It is in this way that target readers enrich their acquisition of foreign cultures and accelerate cultural communication (Hou Yanan 2004,14).However,there are limitations in foreignizating translation.Sometimes, alien cultural image and linguistic features may cause information overload to the readers. For example,if the reader can’t understand the ST image, he can’t receive the cultural message contained in the ST, and he may even fail to understand the ST.

Maybe it would be better to have more details about the limitations in foreignizating translation in the last paragraph.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:25, 19 December 2020 (UTC)

=='''Ⅱ Disputes over Domestication and Foreignization in History'''==

===Disputes over Domestication and Foreignization in History===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

No study of domestication and foreignization would be complete without consideration of them in a historical perspective.Throughout the history,there are many different opinions on domestication and foreignization in cross-culture translation.

2.1 Disputes over Domestication and Foreignization in the West

In the west,there are various opinions on domestication and foreignization.It was Cicero in the first century B.C.who first eloquently formulated that a translatormust be either an interpreter or rhetorician (Zhou Min 2007,38).For the next two thousand years, translation theory was mainly limited to a heated discussion of this dichotomy.In the western translation field of today, the loudest speaker for domestication is Eugene Nida, and Lawrence Venuti is the representative of those who favor foreignization.

In the west,there are various opinions on domestication and foreignization.It was Cicero in the first century B.C.who first eloquently formulated that a translator must be either an interpreter or rhetorician (Zhou Min 2007,38).For the next two thousand years, translation theory was mainly limited to a heated discussion of this dichotomy.In the western translation field of today, the loudest speaker for domestication is Eugene Nida, and Lawrence Venuti is the representative of those who favor foreignization.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

Domestication recommends fluent translation. Eugene Nida is the representative of those who favor domesticating translation. The concept of dynamic equivalence is a clear indication of his inclination towards domestication. "A dynamic equivalence aims at complete naturalness of expression and tries to relate the receptor to modes of behavior relevant within the context of his own culture" (Nida,1993,159). Dynamic equivalence or functional equivalence is based on the principle of equivalent effect,i.e.the relationship between receiver and message should aim at being the same as that between the original receivers and the SL message(Zhou Ming 2007,41).

A minimal definition of functional equivalence is stated as “ The readers of a translated text should be able to comprehend it to the point that they can conceive of how the original readers of the text must have understood and appreciated it" in the book ''Language, Culture and Translating'' (Nida, 1993,117).He claims, "Anything less than this degree of equivalence should be unacceptable"(Nida,1993, 118). The maximal,ideal definition is stated as “the readers of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did" (Nida, 1993: 118). Nida’s "Dynamic Equivalence" can be viewed as a euphemism for domestication (Zhou Ming 2007,41). This can be evidenced also in Nida's own words "The translator must be a person who can draw aside the curtains of linguistic and cultural differences so that people may see clearly the relevance of the original meaning"(Nida, 1993: 121). All in all, Nida's theory virtually reinforces the status of domestication as a canon in English-language translation.

Since the publication of the Translator’s Invisibility in 1986, Lawrence Venuti has become one of the most prominent figures in contemporary U.S. translation circle. Lawrence Venuti is a major advocator of foreignization. His aim is "rather to develop a theory and practice of translation that resists dominant target-language cultural values so as to signify the linguistic and cultural difference of the foreign text" (Venuti, 1995, 23). He states"the fact of translation is erased by suppressing the linguistic and cultural differences of the foreign text, assimilating it to dominant values in the target-language culture, making it recognizable and therefore seemingly untranslatable. With this domestication the translated text passes for the original"(Venuti,1995,23). Hence,he puts forth the principle of"resistancy" to signify the difference from the foreign text by disrupting the cultural codes that prevail in the target language.

2.2 Disputes over Domestication and Foreignization in China

The disputes over domestication and foreignization can be dated back to the period of translating the Sanskrit Buddhist scriptures into Chinese， which is known as the dispute over"simple translation"(文)and"sophisticated translation"(质) Sutra scriptures. Dao’an (Luo Xingzhang 1984，26) firmly advocated faithful translation of "zhi", namely,foreignizatiing translation. While Kumarajiva is strongly against foreignization. He advocated the translation of "wen".In the 1930s,Zhao Jingshen (Luo Xingzhang 1984:267) proposed the translation principle of “smoothness over faithfulness”. Zhao declared that a piece of translation should be smooth, even if smoothness was achieved at the expense of faithfulness. Thus he chose to “rearrange Yan Fu’s three points in a new order, as follows: expressiveness, faithfulness, elegance"(Luo Xingzhangv1984,267). The most famous Chinese scholar who firmly advocates domestication in the 20th century might be Qian Zhongshu. He insists that the highest standard of translation be "sublimation" and a translation be "so faithful to the source text that it does not read like a translated work, because the text in the source language will by no means read like a translated one"(Qian Zhongshu,1981,18-19).

That is to say,a piece of good translation should not reveal its foreignness.Compared with the advocacy of foreignization, the school of domestication is more powerful and popular.Most acknowledged translators century were the representatives of the domestication school,such as Yan Fu,Zhang Guruo,Yang Bi ,just to name a few. (Zhou Min 2007,39) Professor Xu Yuanchong favors domestication. He sees clearly the differences between eastern and western cultures，and proposes the theory of cultural competition to deal with the cultural differences.That is, a translator should make full use of the strength of the TL in order to make the TT more beautiful (Xu Yuanchong,2000:90).As using of four-character-phrases is widely acknowledged as one of the characteristics as well as strong points of the Chinese language,Xu uses a lot of four character phrases in his translation. He also likes to use phrases from ancient Chinese literary works in his translation. For example,“ Elle morul”is translated into“魂归离恨天”which is a phrase used in ''Hong Lou Meng''(Hou Yanan 2004，21).

Maybe we can concludes the results when we make this comparision ahout disputes over domestication and foreignization betweeen China and the west and tell why we need to make this conparison.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:35, 19 December 2020 (UTC)

=='''Ⅲ Factors Influencing the Choice of Domestication and Foreignization'''==

===Factors Influencing the Choice of Domestication and Foreignization===--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

In essence, domestication and foreignization are only two different translation methods used to deal with the linguistic and cultural differences between in the process of translation. Whether to choose domestication or foreignization is determined by many factors. Generally speaking, there are so many factors influencing the translator's strategy choice. For example, the text type,the translation purpose,the target reader, the translators cultural attitude,the context, etc.This paper will make a discussion about the three factors: the translation purpose,the text type and the target reader.

3.1 The Translation Purpose

3.1 The Purpose of The Translation--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Translation is a purposeful activity.Any human activity is conducted with certain intention in mind.Translation as a human activity is no exception.According to Manttari，the famous functional translation theorist,translating behavior is a complex activity designed to realize the information convey across different cultures and different languages. In his opinion, purpose principle is the first principle of translation(Zhou Min 2007, 60). As Hermans points out: “Without such intention, without taking into account the function which the translation is meant to serve or the problem it is trying to solve,the translators choices appear whimsical, or pointless,or wholly idiosyncratic" (Hermans,1999,39).Because of the existence of linguistic and cultural differences,there is no complete equivalence between TL and SL.Then what should be preserved and what should be altered, or to what degree the SL should be preserved, in other words, what translation strategies the translator should chose is determined by the purpose of translation (Zhou Min 2007,60-61). On the one hand, if the main purpose of translation is to introduce the culture of the SL, to promote the mutual understanding and communication between different cultures in order to broaden the view of the target readers. We should adopt the foreignization strategy.

On the other hand, if the main purpose is for amusement or to please the target readers, and avoid the cultural obstacles or conflicts that may occur in readers reading and comprehending of the TT, domestication should be chosen firstly. Therefore,if translation is for a specific purpose and the task is very urgent, his major concern will be the fluency and readability of the translation in order to avoid obscurity and ambiguity. In such case,the domestication approach is preferable. On the contrary, if translation is for a pressing task of communication,he may adopt foreignization in order to meet the need of appreciating foreign cultures on the part of the readers. For example,in the Chinese sentence "谋事在人, 成事在天", the word "天", in China, is a Daoism concept, while in western we will use 'God'(Zhou Min 2007,62). Foreignization strategy should be adopted if the purpose of translation is to popularize the Daoism and broaden the westerners’ horizon about Chinese culture.The translator can use the word 'heaven' to keep foreign flavors. On the contrary,when the purpose of translation is to make the target readers know the meaning of the sentence and improve the readability of the sentence, domestication should be adopted to make TT more acceptable to the readers and the word‘god’should be used.

So the purpose of translation can shift cultural orientation, which may also determine which translation strateg to choose,domestication or foreignization in some aspects.

3.2 The Target Reader

In the translating process, the translator acts as the producer and the readers the receptor. The relationship between the producer (translator) and receptor (readers)is considered one of the most important among relations involved in translating process (Zhou Min 2007,67).A translation process is not complete without the participation of the readers.Nida (Nida 1993: 139) once said:“The target audience for which a translation is made almost always constitutes a major factor in determining the translation procedures and the level of language to be employed.” Therefore, the level of the intended readers plays an important role in determining a translator’s translation strategy. As target readers are different from each other in almost every aspect, the translator is responsible to analyze their respective communicative needs. The readers are the ultimate judges of a translation. Therefore,the first and foremost thing the translator should bear in mind is to recognize what type of readers his work will probably face.The readers will be they children,general public or experts and so on, in order to have his versions acceptable to the target readers.

Depending on the different groups of readers, the translator can decide which kind of approach he may adopt. For example, for the sentence below, there will be different translations according to different groups of readers.

He is a modern Samson.

(1)他简直就是现代的参孙。

(2)他是一个大力士。

Samson is a character in Bible, who is famous for his strong figure. For readers who know western culture very well, version(1), which is the result of foreignization,seems to be a vivid translation. However, for those who are not familiar with or those who know little about western culture, version (2) is more comprehensible and preferable (Zhou Min 2007,68).

All in all, translators should pay attention to the target reader in the translating process.Domestication and foreignization both take target readers,their cultural backgrounds,their expectation and the time the are in and so on, into consideration but with different focuses of emphasis. The translator should stress the significant role of target readers in order to make a better translation.

3.3 The Text Type

3.3 The Type of The Text--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Different types of texts require different translation strategies. Because different types of ST have different functions and intentions, which requires the translator to choose different translation strategies. So different types of ST also affect the choice of translation strategies. According to Christiane Nord,translation can be classified into instrumental translation and documentary translation (Christiane Nord,1997,36).Instrumental translation refers to transfer information of communicative activity in the source culture into the target culture in the translating process.This type of translation is mainly used in the true information and tries to preserve the truth.It stresses the transmission of information,which mainly includes non-literary writing such as advertisement, journalistic writing,reports,scientific and so on. Therefore, the aim of translation is to achieve the accuracy of the content and fluency in language without paying attention to the foreign flavor. Thus domestication is more accessible and can be obtained as much as possible.

Different types of texts require different translation strategies. Because different types of ST have different functions and intentions, which requires the translator to choose different translation strategies. So different types of ST also affect the choice of translation strategies. According to Christiane Nord,translation can be classified into instrumental translation and documentary translation (Christiane Nord,1997,36).--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Instrumental translation refers to transfer information of communicative activity in the source culture into the target culture in the translating process.This type of translation is mainly used in the true information and tries to preserve the truth.It stresses the transmission of information,which mainly includes non-literary writing such as advertisement, journalistic writing,reports,scientific and so on. Therefore, the aim of translation is to achieve the accuracy of the content and fluency in language without paying attention to the foreign flavor. Thus domestication is more accessible and can be obtained as much as possible.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

Documentary translation refers to the translation that is the medium to represent authentic communicative activities in the source language culture for the target readers(Zhou Min 2007,63). Documentary translation is suitable for translating the original expression where the specific language of the speaker or writer is as important as the content. It is often used in fictional texts like literature. Mainly concerning the mental field and imaginary things, this kind of text contains rich cultural connotations, and reflects the social thoughts and customs (Zhou Min 2007,63).So,in the documentary translation, the foreignization strategy is preferable.

From the above analysis, we could have a conclusion that different strategies should be adopted according to different types of the source text. For example, when translators translate political, historical or philosophical texts,the method of foreignization is often adopted because the aim of these texts is to introduce and reveal the source cultures. On the other hand, when translators translate texts of practical styles, such as notices, news reports, advertisements and popular literature, domestication tends to be the general guideline because the purpose for these texts is to achieve wider readers and better readability (Zhou Min 2007, 64).

From the above analysis, we could have a conclusion that different strategies should be adopted according to different types of the source text. For example, when translators translate political, historical or philosophical texts,the method of foreignization is often adopted because the aim of these texts is to introduce and reveal the source cultures. On the other hand, when translators translate texts of practical styles, such as notices, news reports, advertisements and popular literature, domestication tends to be the general guideline because the purpose for these texts is to achieve wider readers and better readability (Zhou Min 2007, 64).In this paragraph, maybe it would be better to have a more detailed conclusion or a deeper explanation of the strategy we can choose to translate different texts.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:49, 19 December 2020 (UTC)

In summary, understanding these factors can help a translator to choose an appropriate translation strategy.

=='''Conclusion'''==

In a word, in the cross-cultural perspective, domestication and foreignization have their own advantages, and have a profound impact on translation. In different contexts, they should be reasonably selected, which puts forward higher requirements for the translator’s cultural literacy. In the process of translation, translators should adopt more appropriate translation methods according to specific problems and specific conditions, so that domestication and foreignization complement each other to achieve the ultimate goal of promoting cultural exchanges and communication. If one-sided emphasis on domestication or the pursuit of foreignization will lead to a very short translation work. Therefore,it is necessary to combine the two methods scientifically and grasp the degree to improve the translation effect.

==''' References'''==

Chen Fu. (2004). ''Domestication and Foreignization''. Zhejiang University.

Christiane Nord(1997). ''Translating as a Purposeful Activity-Functional Theories Explained''. Manchester: St. Jerome Publishing.

Jingjing Cui. (2018). ''A Study on the Relativity of Foreignization and Domestication in Translation Based on Date Comparison''. Dezhou University (02):352-360.

Hermans. (1999). ''Translation in System'' . Manchester: St Jerome Publishing.

Neubert, Albrecht. &M Shreve, Gregory. (1992). ''Translation Text''. Ohio: Kent State University Press.

Newmark, Peter. (1988). ''A Textbook of Translation''. Shanghai: Shanghai Foreign Language Education Press.

Nida, Eugene A. (2001). ''Language, Culture and Translation''. Shanghai: Shanghai Foreign Language Education Press.

Nord, Christiane. (2001). ''Translation as a Purposeful Activity-Functionalist Approaches Explained''. Shanghai: Shanghai Foreign Language Education Press.

Shuttleworth, M.＆M. Cowie.(2004). ''Dictionary of Translation Studies''. Shanghai: Shanghai Foreign Language Education Press.

Venuti, Lawrence. (1997). ''Dictionary of Translation Studies''. London and New York: Routledge.

Venuti, Lawrence. (1995). ''The Translator’s Invisibility: A History of Translation''. London and New York: Routledge.

Cao Xueqin ＆ Gao E 曹雪芹＆高鹗.(2005). ''红楼梦''[''Hong Lou Meng'']. Shanghai:Shanghai Literature and Art Publishing House上海: 上海文艺出版社.

Guo Jianzhong 郭建中.(1992).翻译中的文化因素:异化与归化[Cultural factors in translation: Foreignization and Domestication]. Foreign Language 外国语 (02):12-18.

Hou Yanan 侯雅楠. (2004).翻译的归化和异化研究及应用[Research and Application of Domestication and Foreignization in Translation].Dalian:Liaoning Normal University大连:辽宁师范大学.

Ke Ping 柯平. (1993). 释义, 归化和回译-三谈变通和补偿手段[Interpretation,Domestication and Retranslation - Three Means of Adaptation and Compensation]. Chinese Translation中国翻译,(01),23-25.

Liu Yingkai 刘英凯. (1987).归化-翻译的岐路[Domestication - Translation Divergence].Modern Foreign Language 现代外语 (2):15-17.

Luo Xinzhang 罗新璋(编).(1984).''翻译论集''[''Translation Collections'']. Beijing:The Commercial Press北京:商务印书馆.

Qin Hongwu ＆ Li Haiqing 秦洪武,李海青 .(1997).论归化的可行性[On the Feasibility of Domestication]. Foreign Language and Translation 外语与翻译,(02),16-18.

Sun Li 孙丽（2016).以跨文化交际为基准观察翻译中的异化及归化[To Observe Foreignization and Domestication in Translation Based on Cross-cultural Communication].Wuzhou:Journal of Wuzhou College 梧州：梧州学院学报(07):93-95.

Wang Jing王静. (2018).''跨文化视角下的英语翻译理论与实践探究''[''A Study of English Translation Theory and Practice from a Cross-cultural Perspective'']. Changchun:Jilin People's Publishing House 长春：吉林人民出版社.

Xu Jun许钧. (2001).''文学翻译的理论与实践:翻译对话录''[''Theory and Practice in Literary Translation: A Dialogue on Translation''].Nanjing:Yilin Press 南京:译林出版社.

Xun Yuanchong 许渊冲. (2000).''翻译的艺术''[''The Art of Translation'']. Beijing:China National Translation and Publishing Company北京:中国对外翻译出版公司.

Yan zhiqian严智千. (2007).''归化还是异化？''[''Domestication or foreignization''?].Shanghai:Shanghai Jiao Tong University 上海：上海交通大学.

[24] Zhou Lu周蕗 (2015).基于跨文化视野的归化与异化翻译研究[Research on Domestication and Foreignization Based on a Cross-cultural Perspective].Suzhou:Journal of Suzhou Institute of Education 宿州:宿州教育学院学报（2）:55-57.

Zhou Min周敏. (2007).文化视角下的归化异化研究[Research on Domestication and Foreignization from the Perspective of Culture].Beijing:China University Of Petroleum 北京:中国石油大学.--[[User:Li Haiquan|Li Haiquan]] ([[User talk:Li Haiquan|talk]]) 13:27, 20 December 2020 (UTC)

The format our teacher gives for the title of this part is "references". The sequence number is not needed and all the references should have two versions: Chinese version and its English version.--[[User:Majuan|Majuan]] ([[User talk:Majuan|talk]]) 09:02, 19 December 2020 (UTC)

==Cultural Differences in Interpreting and Corresponding 吴琼 Wu Qiong MTI 英语口译==
<center> 吴琼 Wu Qiong MTI 英语口译 202070080644 </center>

===Abstract===
Language and culture are very closely related. It is language that allows culture to be recorded, transmitted and perpetuated. With rapid development of globalization, the demands for interpreting between languages are also increasing.
However, cultural differences hinder the smooth expression of interpretation. As Mr. Wang Zuoliang said, "What is the greatest difficulty in translation? It is the difference between two cultures.Something can be told without words in one culture, but in the other culture, interpreters might take a great deal of effort in explaining it." The same applies to interpretation. This paper will mainly study on the cultural differences analysis, cultural differences in interpreting and corresponding, and corresponding strategies to cope with the cultural differences in interpreting. And hoping it can provide some references for the study of English interpretation. （Jiang Yi 2014).

===Keywords===
Cultural differences; Interpreting; Corresponding Strategies

===题目===
口译及相关领域的文化差异研究

===摘要===
语言和文化之间的关系十分紧密。正是因为语言，文化才得以记载、传播和延续。随着全球化进程的加快，不同语言间的口译需求也日益增加。然而在口译时，不同语言间的文化差异阻碍了口译的顺利进行。就像王佐良先生所言：“翻译最大的困难是什么？就是两种文化的不同，在一种文化里头不言而喻的东西，在另一种文化里头却要浪费很大力气加以解释。”（Jiang Yi 姜怡 2014)这句话对口译同样适用。本文将就文化差异的分析、口译及相关活动的文化差异以及其应对策略三个方面对口译及其相关活动的文化差异进行研究，希望能为英语口译的研究提供一定的参考。

===关键词===
文化差异；口译；应对策略

===I. Cultural Differences Analysis===
Due to the differences in cultural backgrounds and ways of thinking, English and Chinese often have completely different expressions for many similar concepts. After analysis, the reason can be reflected mainly in three aspects.

'''I.I. Different Perceptions'''

Both English and Chinese languages have a time-honored history and connotation. Due to many differences, Chinese and Western perceptions are also very different.
For instance, when foreigners talk about "Black Friday", if it is only translated as "黑色星期五" literally in Chinese(target language), the target language receiver may not know the true meaning.Therefore, when interpreters do this kind of translation, regardless of whether it is an "unlucky" day or a "shopping day". The interpretation should be made according to the context.
Another example is "touch the wood", which is believed in the West to ward off evil spirits or find protection.
Since the origin of the phrase is somewhat related to religious beliefs or superstitions, in addition, there is no similar phrase in China. So in the process of interpreting, we should also pay attention to explaining the meaning of the phrase.

In the West, it is impolite to discuss on a man's salary or a woman's age. It is not even allowed to ask how much are the furniture in their homes.
In Chinese, for example, when people praise an old person's good health, they usually say, "您老身子骨很硬朗啊！“ But in English-speaking countries, if you interpret it directly as "Although you are so old, you still look very healthy" will make the other disguised. The reason is that in their view, mentioning age, especially while noticing the word "old" will indicate others'age. So the correct translation would be"You look great or amazing. " (Fan Xiongjie 2014)

'''I.II. Vocabulary Absence'''

"Due to the difference of language and culture, a few vocabulary can not be found in the other language sometimes, and if this happened in the process of interpretation, it can easily lead to information is lost or mistranslated." （Fan Xiongjie 2014)
For example, for those foods which are full of Chinese characteristics, i.e. "dumplings" and "doughnuts", they don't have corresponding vocabulary in English, as in English-speaking countries, those foods can hardly be seen or eaten. So in this circumstance, it is very difficult to describe them clearly unless the person concerned sees or tastes them in his own eyes. Therefore, when interpreters encounter such words, they can choose to translate them phonetically, i.e. "Zongzi" and "Youtiao", then explain the words. The full translated sentence should be "Zongzi, a kind of traditional Chinese rice - pudding" and "Youtiao, a kind of deep-fried dough sticks".

Furthermore, the Chinese language is very profound. It has phonetic, direct, and meaningful translations, as well as passages words, multiple meanings, and so on. In contrast, the English language is more direct. For example, in the Analects of Confucius, there is a sentence that reads, "Isn't it a pleasure to study and practice what you have learnt?" In this sentence, the Chinese word "说" is pronounced as "悦", which means pleasant. But in colloquial language, the two are pronounced the same. If the sentence is translated backwards into Chinese, it becomes " It is not a pleasure to learn with perseverance and utilization?" Although the translation conveys the meaning expressed in the original text, the meaning of the original text, the rhythm of the original text is lost due to the absence of the corresponding expressions. In this kind of translation, there is no way to compensate for the cultural differences, but we can only minimize the lack of meaning and try to accurately convey the connotation expressed in the original text as much as possible.（MALINI MURALI 2020）

'''I.III. Different Linguistic Customs'''

Under the different cultural background and due to different linguistic customs, greetings or other communicative terms are different as well.
For example, when Chinese people greet guests, they would usually say, "欢迎各位，一路辛苦了！" In this case, the interpreters can not translate it literally in the Chinese thinking mode "Welcome, everyone! You must be very tired in the long journey". Actually for native English speakers, on such occasions, they should express their concerns rather than greetings. Therefore, according to the English thinking habit, the interpreter can translate it as "How about your flight?" or "You've had a long trip."

As a country of ceremonies, China takes modesty as a virtue. When Chinese and foreigners negotiating, the Chinese people used to say, "请多提宝贵意见。" Under this circumstance, if the interpreter translates it as "Please give us your valuable comments.",then it will easily cause misunderstanding. Because English speakers will be puzzled that they are forced to give valuable comments, or you should not mention it. Such a translation is obviously impolite, so it should be translated as "We appreciate your comments." or "Please offer your comments."(Hong Xiaoli 2020)

===II. Cultural Differences in Interpreting and Corresponding===

With the continuous improvement of China's international status, China has more dialogues and business with other countries. We can see foreign affairs interpretation and business interpretation play pivotal roles in these perspectives. And in such interpretation processes, we also see many cultural differences. There are different domains in interpretation, such as escort interpreters, traveling interpreters, business interpreters, foreign fairs interpreters.etc. We will definitely encounter cultural differences in different scopes of interpretation. And here we mainly discuss about foreign fairs interpretation and business interpretation.

'''II.I. Cultural Differences in Foreign Fairs Interpretation'''

Foreign affairs are diplomatic affairs between states, and foreign relations are primarily related to military affairs and diplomacy, with the executive branch of the national government being the main participant in the various "foreign affairs" ,which is a broad term that refers not only to relations, but also to "fairs". "It includes issues, events, relationships, and legal rights granted by the Constitution. It is foreign matters ,especially the related interests between the two countries that are involved in foreign affairs instead of domestic affairs. Foreign affairs interpreting is the oral translation of activities dealing with international affairs. The quality of foreign affairs interpretation directly affects the interests and honor of the country. Foreign affairs interpretation is not only a kind of language behavior but more a kind of cultural behavior. (Hong Xiaoli 2020)

Foreign interpreters have to play different roles such as interpreters, receptionists, advocates and tour guides. For this reason, foreign interpreters should try to reduce the communication barriers caused by cultural differences so that communication can proceed smoothly. In political or commercial negotiations between countries, proverbs, idioms and allusions that are closely related to national cultures can cause difficulties in understanding. For example, in a business negotiation, we used the phrase "鹬蚌相争" to express that in a fierce competition, the third party wins, which is simply translated as "the mussels between the snipe and oyster". That is difficult for foreigners to understand the essence and connotation of the term, which needs to be further explained as "Please be more considerate, and do not only pay attention to the very close interests, we must take the long run to avoid the third competitor's attack."

When an interpreter is accompanying a foreign guest as a host, there may be more barriers to understand something caused by cultural differences. The interpreter should make the necessary adjustments in order to make the name of the dish better understood by the listener. For instance, "童子鸡" is a very popular dish in China, and it is difficult to understand and absurd to translate it directly as "virgin chicken". If it is translated as "spring chicken" or "baby chicken", foreigners can easily understand that the dish is made of chickens and not "unmarried chickens".

"Interpreters should also be aware of the cultural differences between China and the West when introducing our profound culture to Westerners. For example, in Liu Yuxi's poem "东边日出西边雨，道是无情却有情", the interpreters should further interpreted the connotation of the Chinese "日出" and "晴". Xu Yuanchong translated as "The west is veiled in rain, the east enjoyed sunshine; my dear one is as deep in love as day if fine." Westerners do not understand puns and rhymes, especially when combined with the profound culture of China. (Chen Yongzhi, 2019)

'''II.II. Cultural Differences in Business Interpretation'''

The Belt and Road Initiative has led to large quantity of business activities both at home and abroad, and the practice of business negotiation interpretation has continued to heat up. Interpreters should take the responsibility to be proficient in business interpretation and of course should be familiar with the cultural differences in the business field.

In the process of business negotiation, interpreters are not only involved in business negotiation, but also in reception activities in some cases. Interpreters should not only have sufficient foreign language and business knowledge, but also need to understand the differences between Chinese and Western ways of thinking. For example, when greeting an elderly foreigner at the airport, the Chinese interpreter says, "Since you are old, let me help you with your luggage."
But the foreigner said. "I'm not old." This is a misunderstanding caused by the difference between Chinese and Western ways of thinking. Respecting and loving the elderly is a traditional Chinese virtue, and China has always attached importance to social ethics, but in the West, offering help to the elderly seems to say that the elderly are incompetent, which is offensive to foreigners.

The Chinese emphasize ethics and the Westerners emphasize perception. When greeting foreign guests, there is a lot of etiquette of presenting flowers. In business activities, any details need to be considered culturally. For example, lilies are seen as auspicious flowers in China, but in the UK, white lilies are used for funerals and it is taboo to use this flower for congratulations or gifts. The different meanings of the same plant in different cultures reflect the different perceptions of the Chinese and British people, and are essentially a reflection of the differences between Chinese and Western ways of thinking. If you don't understand the cultural differences, you will lay the groundwork for the failure of the negotiation even before the business negotiation begins.

The Han Chinese way of thinking is heavy on harmony. This also confirms the difference between Chinese and Western ways of thinking of dissimilarity. At the same time, Westerners are more logical and precise, while the Chinese are more intuitive and vague. Language is the code of culture and the medium of cultural transmission. The differences in thinking styles are an important reflection of cultural differences, and are inevitably reflected in language.

Some business negotiation activities include not only the negotiating process, but also the dining and banqueting process. When interpreters escorting, they should pay attention to the various cultural taboos of foreigners. These cultural taboos are reflected in almost all aspects of life, and the cultural taboos also reflect the differences between Chinese and Western ways of thinking. For example, Chinese people prefer the number six, but "666" represents the devil in the Bible; and in Christian countries, everything in the shape of a cross is taboo, which is not so obvious in China. (Flaskerud 2013,34)

===III. Corresponding Strategies to Cope With Cultural Differences===

The most important feature of interpretation is immediacy, and the use of dissimilation strategy can quickly translate the source language directly into the target language, but it may cause difficulties for the audience to understand. In foreign interpretation, it is not allowed to make further interpretation after dissimilation. If the domestication strategy is adopted, the interpreter directly converts the source language into the target language, which is familiar to the audience, saving time and achieving instantaneous effect. Interpreters should use both strategies alternately according to their characteristics and other factors. In addition to naturalization and dissimilation, direct translation, meaning translation, word enhancement and substitution can also be used. Foreign interpreters should choose appropriate strategies according to the situation, and these strategies can also be used together to achieve the desired purpose.

Many famous theorists have put forward various criteria to judge the quality of translation, but the principle of "faithfulness, expressiveness and elegance" proposed by Yan Fu is most accepted by the Chinese people. Interpretation is a kind of translation, and its criteria are similar to those of translation. Interpretation has its distinctive characteristics, among which, time constraint is the most significant feature. Interpreters do not have enough time to strictly comply with "faithfulness, expressiveness and elegance", so "interpreters" will believe in the principles of "accuracy, immediacy and fluency".

'''III.I. Accuracy'''

Accuracy is considered by interpreters and interpreting theorists to be the most basic and important criterion. The interpreter's duty is to translate the source language into the target language with accuracy in terms of subject matter, argument, style, wording, number, expression, speed, tone and intonation.

'''III.II. Immediacy'''

Immediacy is a unique criterion determined by the distinctive characteristics of interpretation, where the interpreter needs to get the message to the listener quickly without much time to reorganize the sentence. In consecutive interpreting, the interpreter is required to interpret two to three seconds after the speaker finishes, and simultaneous interpreting places greater demands on the interpreter.

'''III.III. Fluency'''

Fluency is another criterion that interpreters need to adhere to. The communicative nature of interpretation requires the interpreter to deliver the message quickly and fluently to the audience with as few interruptions as possible. Fluency includes the speed at which the interpreter perceives the source language, the speed of encoding, decoding, and expression. (Yang Xiufang, 2014)

Due to cultural differences, there are occasions when the two languages are not interpretable. Cultural differences, we should acknowledge that interpretation is not always possible, but only within certain limits. It is only possible within a certain range and limit. Thankfully, interpretation does not require as much accuracy as translation. The author believes that cultural differences certainly exist in the process of interpretation, but as long as they can be "faithful and accurate," the author will be able to make the interpretation process more accurate. However, as long as the two criteria of "faithfulness and fluency" can be achieved, i.e., on the one hand, there is no tampering with the meaning expressed by the speaker, and on the other hand, there is no tampering with the meaning expressed by the speaker.

This reflects the importance of the interpreter's daily study and only by understanding the similarities and differences between Chinese and Western languages and cultures as deeply as possible can the interpreter reduce errors in the process of interpretation and effectively and play the role of a bridge between Chinese and Western languages and cultures. This shows the importance of daily study and accumulation of interpreters. （Chen Yongzhi, 2019.）

===IV. Discussion===

In order to accurately interpret the connotation of the source language, it is necessary to let the interlocutor fully grasp the connotation expressed by the other party. In the context of China's " Belt and Road Initiative" economic development, global interaction is getting closer, which makes the extension of communication between countries deeper, and in such an environment, in order to build a good cooperation relationship and reach a consistent economic development strategy, it is necessary to complete the corresponding communication for several times in order to achieve mutual development goals. In the process of communication, most of them are face-to-face communication, and both sides communicate and exchange with each other with the assistance of interpreters. So how did those cultural obstacles happened in the process of communication? Here are analysis of the factors leading to the emergence of cultural barriers in interpretation.

'''IV.I. Interpreters have less basic knowledge of the source language and the translated language.'''

In the process of interpreting the source language, the interpreters may not be able to translate accurately due to the cultural barriers, and the translation may even be odd. In view of this problem, this paper considers that the interpreters' basic knowledge of the language is one of the most important factors that cause the interpreters to be unable to translate the source language better due to cultural barriers. In the process of interpreters' translation of foreign language contents, they will be affected by cultural barriers because they know less about some basic knowledge, and they cannot translate the corresponding contents accurately. This is due to the fact that after the implementation of China's economic reform and opening-up strategy, the frequency of business and trade with the British and American countries is greater, which makes many translators in China know more about the basic knowledge of the language contents of the British and American countries, but for the translation of the foreign language contents of some small languages, they do not have enough basic knowledge as a guarantee in the process of translation, so the phenomenon of inaccurate interpretation content will naturally occur.

Interpretation is the foundation of cross-cultural communication activities, and it is difficult to communicate across cultures because of the commonality and individuality of cultures, and different languages carry different cultures. Therefore, as interpreters, in the process of foreign communication, in order to better improve the spoken language, they should consolidate the foundation of the source language and the translated language, and learn the basic linguistic knowledge of the translated language in depth and be familiar with the characteristics of the syntax and grammar of the source language, so that they can accurately complete the translation of the language in the process of translation. We should study the structure of the translation language carefully and in detail, so that in the process of translating some source languages, we can complete the translation of the contents through all the languages of the translation language. Especially when focusing on the translation of some small foreign languages, we must choose to pay attention to the learning of the basic knowledge of the corresponding language, and pay attention to the learning of the basic knowledge of our language, only by paying attention to the cultural basis of both languages can we better improve the translation level of interpreters.

'''IV.II. Less knowledge of the cultural history of the source language.'''

The factors that lead to cultural barriers in interpretation are not only a low level of basic knowledge but also a lack of knowledge about the cultural history of the source language, which can lead to inaccurate translations. The language of a country is closely related to the history and development of that country's language. In China's trade activities with other countries or in the process of cooperation in other fields, there will be times to ease the atmosphere of cooperative negotiations, and during this period, some proverbs will be used in the communication, and if some interpreters know less about the cultural history of the source language, they naturally cannot accurately translate the corresponding content, and this phenomenon mainly exists in non-political communication. In economic trade, tourism, education, medical treatment, science and technology, and construction cooperation, some unofficial languages are often used for communication, and the proverbs or special vocabulary is frequently used in this process , so without grasping the cultural history of the source language, we cannot understand the meaning of the language spoken by the other party in communication. From this perspective, it can be understood that if the interpreters do not know the cultural history of the source language, it will naturally lead to cultural barriers in the process of translation.

As different countries are influenced by history, culture and society in terms of language application, different languages will show different meanings, especially in some countries with deep cultural traditions, some words in proverbs have richer meanings, and if interpreters fail to pay attention to the in-depth study of the source language culture in the process of interpretation, the phenomenon of oops translation may occur. If the interpreters do not pay attention to the in-depth study of the source language and culture in the process of translation, the phenomenon of oops translation may occur. Therefore, in the process of transnational cultural exchange translation, interpreters should master the cultural history of the source language, especially the proverbs and traditional culture of the country, and master the meaning of different language applications in different contexts and word combinations, so as to better improve the translation level and avoid some sensitive problems in the process of communication between the two sides, and interpreters should pay attention to In the process of communication between the two sides, interpreters should pay attention to the comparison of cultural differences and master some sensitive words in the language of both cultures so that they can have the ability to translate foreign languages accurately.

'''IV.III. Lack of practice in interpreting.'''

Among the factors influencing cultural barriers in the interpretation process, the lack of practical experience of interpreters may also lead to inaccurate translation of foreign languages. The practical experience of foreign communication in any situation can improve the working ability of interpreters to a great extent, and only through continuous practice can interpreters understand the language characteristics and considerations of the source language countries. In China's contemporary economic development, after the implementation of the "Belt and Road Initiative" economic reform and opening-up strategy, China's trade and other cooperation with other countries have become more frequent, which makes the demand for foreign-related interpreters in China greater. In such a situation, fresh graduates who are involved in the work of foreign-related communication translators have less working experience and do not have enough practical experience, which leads to the phenomenon of cultural barriers affecting the translation content more frequently. Therefore, from this perspective, it is clear that the lack of practical experience of interpreters also hinders them from translating accurately the content of the source language.'' (Sun Minghui 2019, 167)

After the interpreter has consolidated the cultural foundation of the source language and the translated language and mastered the cultural history of the source language, he or she should focus on actively participating in the practice of interpreting, constantly summarizing the experience of interpreting in practice, and reflecting on some problems that have arisen, so that he or she can have the awareness of intercultural communication and learn some strategies of intercultural translation work, and discover the shortcomings through continuous practice, Likewise, a large amount of knowledge must be applied in practice to achieve the goal of accurate translation and improve the level of communication, and interpreting practitioners should reasonably handle and organize some corresponding skills and special cultural potential factors, and form their own guiding principles of translation, and through continuous practice, they can have high intercultural communication translation ability, which is important for the development of current social activities. This is an important contribution to the development of social activities. Especially for some fresh graduates, they must learn more about the translation characteristics of the language they are translating in some foreign-related communication occasions through continuous study, so as to better improve their own interpretation experience and enrich their interpretation ability.((Simona Simon 2015, 197)

===V. Conclusion===

Through the whole paper, we've gotten an overview of the reason of the emergence of cultural differences in interpreting and corresponding, and also the strategies to cope with it. For interpreters, it is necessary to absorb more knowledge and experiences to broaden our horizon and improve our professional skills. At the end of the paper, the writer wants to recommend some suggestion to readers for further improvement, hope more interpreters could learn something from it. In this regard, this paper points out the necessity of improving the cross-cultural barrier of interpretation, so as to accurately translate the connotation of the source language on the one hand, so that the interlocutor can fully grasp the connotation expressed by the other party. On the other hand, improving the level of interpreters can show the respect of our country to the other party, which can also play a certain role in facilitating the cooperation between them. It is also pointed out that the strategies to improve the spoken language across cultural barriers are to strengthen the foundation of the source language and the translated language, to master the cultural history of the source language and to increase the practice of interpreters.

This paper discusses the cultural differences in interpreting and corresponding in the aspects of Cultural differences analysis, cultural differences in interpreting and corresponding, e.g. foreign affairs interpretation and business interpretation, and corresponding strategies to cope with cultural differences, thus in order to help improve interpreters' capability. The existence of cultural differences places higher demands on the ability of translators and raises higher expectations on the mode of training translators. The translators themselves should strengthen their knowledge of different cultural backgrounds and learn more about the relevant contents to enrich their accumulation. When preparing work before translation, they should collect relevant information well. Due to the immediate and on-site nature of interpretation, the learning of cultural background knowledge should be put in the usual way. For the translation master training institutions, they need to make up for the lesson of cultural differences in the curriculum, especially for the institutions offering business English, they should be more specific and detailed in cultural differences, and they can understand the cultural differences of different countries and regions by regions, not limited to the cultural differences between China and Britain, but also detailed to the cultural differences in different aspects of business activities, and they can simulate business activities in class, so that Students can simulate business activities in class, so that they can deeply experience the necessity of understanding cultural differences under the context of teaching.

===References===

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Hong Xiaoli 洪小丽.(2020) 以“联络口译”为抓手的新时代口译教学探究——评《联络口译》[Exploring the Teaching of Interpretation in the New Era with "Liaison Interpreting" as the Handle--Review of "Liaison Interpreting].当代教育科学,Contemporary Educational Science (09):97.

Jiang Yi 姜怡.(2014)浅谈在口译中如何弥补中英文化的差异[How to bridge the differences between Chinese and English cultures in interpretation].海外英语 Overseas English 2014(13)

Fan Xiongjie 范雄杰.(2014)浅析文化差异对翻译的影响[An analysis of the impact of cultural differences on translation].校园英语 Campus English (26)

Yang Xiufang 杨秀芳.(2014) 外事口译中文化差异问题的应对策[Responses to the problem of cultural differences in foreign interpretation].湖北函授大学学报,Journal of Hubei Correspondence University 27(14):141-142.

Chen Yongzhi 陈永智.(2019) 浅谈口译过程中的文化差异及应对策略[Cultural Differences in the Interpretation Process and Strategies for Coping].国际公关,International PR (09):279.

Sun Minghui 孙明慧.(2019) 口译中的文化障碍问题研究[A Study of Cultural Barriers in Interpretation].产业与科技论坛,Industry and Technology Forum 18(20):166-167.

MALINI MURALI. Interpreting the Other: Intellectual History and Cultural Difference[J]. The Journal of Indian and Asian Studies,2020,01(02).

Simona Simon,Lavinia Suciu. Raising Cultural Awareness in Interpreting Students[J]. Procedia - Social and Behavioral Sciences,2015,197.

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==The Translation of Cultural Elements in Tourism Promotional Materials Under Skopos Theory 杨子泠 Yang Ziling MTI口译==

<center> 杨子泠 Yang Ziling 202070080647 </center>

==Abstract==

As China has become an increasingly large inbound tourism country, efforts are put in the promotion of supporting facilities, among which promotion service, especially Tourism Promotional Materials (TMP), is the main way to introduce to not only Chinese tourists themselves but also the great number of foreign travelers, China’s scenic spots, natural resources and culture, and thereby arouse their interest in the landscapes and ancient cultural relics (Wu Feng 2008, 319). Therefore, the translation of TMP is of vital importance in the publicity. Based on Skopostheory, this paper first introduces TPMs, then compares cultural differences in TPM translation. Finally it concludes some strategies and techniques used in TPM translation under the framework of Skopostheory. The author deems it that TPM translation should stand on the side of foreigners, meanwhile revealing the main idea of Chinese original sources.

==Key Words==

TPM translation cultural differences Skopostheory

==摘要==

中国已经成为了一个旅游大国，政府开始大力完善旅游配套设施，其中旅游宣传服务，特别是旅游宣传资料是向中外游客介绍中国旅游景点，自然资源以及文化的最主要方式，从而激起他们对自然风光和古文物的兴趣。因此，旅游宣传资料对宣传工作十分重要。文章从目的论的角度出发，首先介绍了旅游宣传资料，然后对比了宣传资料中中西方的文化差异。最后基于目的论，文章总结出几种实际可行的翻译策略和技巧。作者认为旅游宣传资料的翻译应该站在外国游客的立场来传达中文素材的主要信息。

==关键词==

旅游宣传资料翻译文化差异目的论

==I. Introduction==

Economic globalization boasts the rapid development of tourism industry around the world and the interaction between people (Yang Xianyu 2014, 3). Tourism has become increasingly more an entertainment enriching people’s spiritual life. Serving as promotional materials and advertisements, Tourism Promotional Material (hereafter referred to as TPM) plays increasingly important role in introducing China’s specialty to the world. With the development, more and more TPMs have been translated into English in recent years. Indeed, some good translation materials leave a strong impression on travelers to China, especially those from English speaking countries. It is truly a better way to attract more visitors across the world, to introduce famous scenic spots, tourist attractions and food specialties and to promote the development of international tourism and cultural communication.

TPM, to a certain degree, is a trademark and an external promotion work of tourism destinations, revealing the first image of the tourist attractions, landscapes and the surrounding environments. A good translation is of great significance in the first impression it leaves on potential visitors. (Wu Feng 2008, 319)

Since TPM has a strong effect on the image of tourist attractions in domestic tourism industry, the study of it is of great importance. Mr. Liu Fagong (2012, 70) once said, “some translation errors seem to be very slight, but it can reflect the international communicative competence of a certain area or a certain enterprise”. Inappropriate translation will not only lead to cultural misunderstanding, but also result in barriers in the development of international tourism as a whole.

This thesis focuses on the possible strategies to improve the quality of TMP by comparing Chinese and western cultural differences. To guide the practice of Chinese TPM translation, various theories have been adopted and used, among which Skopostheory is going to be testified. The merits of it and the awareness of cultural differences are to be revealed. Therefore, it first introduces the definition and features of TPM. Then it reveals the difficulties in the translation of TPM caused by cultural differences. After that, the framework of Skopostheory is introduced and the methods and strategies of cultural translation in TPM is discussed under the framework of Skopostheory.

==II. Literature Review==

2.1 Tourism Promotional Materials (TPM)

2.1.1 Definition of Tourism Promotional Materials
In order to define tourism promotional materials, the definition of promotional materials should first be made clear. Mr. Duan Liancheng (1990, 97) has put TPM into two separate categories: the general type and the official type. The former refers to general reports and region guiding brochures, mainly introducing China’s current issues to the public, including introduction of economy, politics, society, culture, people’s living situation and historical heritage. The latter refers to official documents, diplomatic conference and legal instruments, etc. Written in a special form, TPM covers many fields and areas. (Ding Dagang 2008,14)

TPM in this article is the general type, dealing with the tourism industry and resources in tourism cities, which aims at foreign readers. TPM has various types, including books, brochures, maps, paintings, videos, TV documents, newspapers, periodicals and tourism-guided websites as well. TPM serves to depict China’s scenic spots, culture and historical heritages, broadening viewers’ sight, arousing interests among them and finally making them eager to pay a visit. (Yang Xianyu 2014, 3)

2.1.2 Characteristics of Tourism Promotional Materials

As an informative type of material with certain purposes, tourism promotional materials are very distinct from other type of text, for example news, document, and reports etc.. They are equipped with features as follows:

Firstly, informative as they are, abundant messages covering all parts of social life are included. Since tourism, nowadays, not simply embraces scenery and transportation, but is a concept including experiencing different culture conventions, food distinction and language confliction. Therefore, tourism publicity materials should convey a wide range of ideas that may be involved in tourism activities. (Ding Dagang 2008,1)

Secondly, tourism publicity materials mainly boost deep cultural connotation. They aim at tourists all over the world who come from different cultural backgrounds, who share distinct religions and who have various thinking modes and patterns. To make TPM understood and accepted by all, cultural connotation is to be expressed with the aid of aspects of laws, politics, economics and so on. (Ding Dagang 2008, 16)

2.1.3 Function of Tourism Promotional Materials

Intended for the potential tourists, tourism publicity materials provide basic information about destinations, including its cultural background, local people and services. With the assistance of such materials, people’s overview about the target destinations is formed; their interests of visitation are aroused. It aims at convincing tourists, say target readers, of the beauties of destinations. Taken this intention into consideration, TPM contain functions as follows:

First, TPMs are informative and serve informative function. Generally speaking, TPM passes the first images of tourist attractions, cities or provinces on to target readers. Tourism materials such as brochures, photo albums and leaflets impress people at first. TPM carry basic information not only about culture, history but also always nature and ethnic relics as well.
Second, TPMs are attractive, intending to attract people when they see them at the first sight. In order to make it a success, only to provide information is far from enough. A successful promotional material needs to be equally informative and attractive, making the content easy to remember. Rather through their bright colors and magnificent landscapes, TPM are attractive in the way they depict and express. Therefore, often a series of writing techniques are required and used to achieve this effect. (Wu Feng 2008,319)

Consequently, the translation of TPM should also take these functions into consideration in order to achieve final goal of TPM.

==III. Difficulties in The Translation of TPM Caused by Cultural Differences==

The so-called cultural difference is what people form in different ecological and natural environment, such as various language, knowledge, belief, outlook on life, values, ways of thinking, ethics, customs and other aspects of social life. In their own living environment, distinct ethnic groups create their own unique cultural system, shaping their own culture. The difference of culture, especially between Eastern and Western countries, leads to people's different understanding and interpretation on the same thing or even causes misunderstanding (Yu Jianping 2000, 58).

3.1 Differences in Food Culture

Chinese pay close attention to diet, and have formed a rich diet culture, emphasizing color, smell, taste of each dish（Jin Huikang 2005， 218）. However, some foods, such as traditional salted production, are not good for the body with some auxiliary materials due to the pursuit of taste. In the process of cooking, Chinese fry the dishes in many ways. To name the dishes, menu also expresses the people's pursuit of beauty, such as Sixi Wanzi, glutinous Rice Balls etc. They have all been granted special meanings. Nevertheless, people in western countries focus on nutrition. They pay attention to the quantity of protein, Calorie, and raw materials in each food. So American "KFC" -- Kentucky Fried Chicken -- is a simple combination of production process and the raw material. So in the translation of diet culture, translators should also take into account the differences between Chinese and western people.

3.2 Differences in Customs

Every nation has its own unique folk customs. Many foreign tourists are very interested in Chinese people's way of life, especially the origin of some festivals and the way local people celebrate them. For example, during Chinese lunar spring festival, people make dumplings and eat them. During Chinese Lantern Festival, people boil sweet dumplings and hang up lanterns. Tomb-sweeping Day is not only a solar term, but also a day for people to worship ancestors. Dragon-Boat Festival and Mid-Autumn Festival have customs respectively.
In western countries, they have Halloweens and Christmas, carrying distinct cultures as well. People in China bow to Heaven and Earth as part of a wedding ceremony while westerners go to churches. Westerners have Valentine's Day and China Double Seven Day. Although the origins are different, they have evolved into special days for lovers to exchange passion between each other. Increasingly more young westerners know The Legend of Love in China. Therefore, apart from distinctions, culture also has something in common, which makes it translatable and understandable. (Wu Feng 2008, 328)

3.3 Differences in Religions

The majority of westerners believe in Chris, and Chinese people have more religious belief include: Buddhism, Taoism, Islam, Catholicism and Protestantism. They are having far-reaching influence on people's ideology in China. These places have also become the tourist hot spots. Temples, Buddha, Buddhist scriptures in many attractions have attracted a large number of foreign tourists across the world.

==IV. Tourism Text Sources Translation Under Skopos Rules==

4.1 A Functionalist Theoretical Framework: The Skopostheory
The functionalist approach to translation came into being in the late 1970 in Germany. After its emergence, it had become a prominent strategy and one of the dominant theories used in translation studies. A German scholar Hans J. Vermeer (Vermeer 1879,208) first proposed Skopostheory which is widely applied in translating various projects. Skopostheory is to be the functionalist theoretical framework of this research.

4.1.1 An Overview of the Functionalist Approach

According to Bassnett (Bassnett 2002, 43-44), the purpose of translation theory is to achieve an understanding in the course of translation behavior. The act of translation was purely a linguistic activity then. Because of the limitations of linguistic theories, translation theorists started to approach the act of translation in a different point of view in the 1970s. Therefore, the functionalist approach to translation began to emerge.

According to Nida, “translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and second in terms of style” (Nida & Taber 1983, 12). Later, Nida proposed dynamic/functional equivalence theory, which breaks the stereotype of the traditional linguistic approach and then leads the way of further studies. This theory is very practical in TPM translation because it achieves functional equivalence while sharing the same purpose of TPM translation.

4.1.2 Development of Skopostheory

In Paul Kussmaul’s (Kussmaul 2005, 37) point of view, the functional approach is closely related to Skopostheory. To translate the source text into a new language, target readers’ culture characteristics, religion relics and historical backgrounds are to be considered, which determines whether the source texts are to be preserved, modified, or even changed. As TPM is highly practical and pragmatic, its function value is not to be ignored.

In Nord’s (Nord 2005, 10) words, “in the translation of practical texts (such as advertisement, instructions), instead of literary works, theorists adhering to equivalence are more likely to adopt the method of non-word-for-word translation. They choose translation methods followed by identifying different or even contrary standards in accordance with different types of texts and genres of discourses, which makes them more on fused by equivalent theory”. Some scholars agreed with Nord’s view and made functional approaches more practical in translation, which makes the theory more useful in TPM translation. Consequently, the Skopostheory developed with the main study of the four theorists: Katharina Reiss, Hans J. Vermeer, Justa Holz-Manttari and Christiane Nord.

Katharina Reiss (Reiss 2004, 32) first put forward the concept of text topology, denying the proposal that any target sources not equivalent to the original ones are considered as “non-translation”. Reiss pointed out comprehensive communicative translation, which made the ideas equivalent to the corresponding sources rather than individual words. His contribution laid the foundation for the development of Skopostheory. Katharina Reiss’s view better serves the function purpose of TPM translation, making Chinese traditional culture features well revealed in a foreign way.

Vermeer was the first one who proposed Skopostheory. According to his theory (Vermeer 2000, 228), “translation is a type of human action”, and “any action has its own purpose (skopos)”, thus “translation is an intentional and purposeful behavior”. It can be concluded that translation is a purposeful action aiming at target readers, so the target text should bear fully their culture, religion and background to be better appropriate.

Then Skopostheory was improved by Justa Holz-Manttari (Manttari 2001, 35) with his translation action method. Translation is defined as “a complex action designed to achieve a particular purpose or function”(Nord 2005, 16), and according to Holz-Manttari, it should be regarded as the “translation action” instead of “translation”. Her theory highlighted oriented outcome and driven purpose. Moreover, the commissioner is concerned. The translation action proposed by Holz-Manttari is later widely used in TPM translation due to its practical features.

Christiane Nord (Nord 2001, 197) finally refined Skopostheory by proposing her own functional practice “function plus loyalty”. She added the concept of “loyalty” to the framework of functional approaches. In her theory, “Function refers to the factors that make a target text work in the intended way in the target situation” (Nord 2001, 125), which is basically in accordance with Vermeer’s view.

4.2 Skopos Rules (Wu Feng 2008, 28)

Skopos rule itself is above all in three rules. There are many purposes in the field of translation, but skopos refer to the purpose of target text. According to it, what determines the process of translation is not source text itself or the effect it has on target readers, but the expected function of the target source. Therefore it is regarded as results determining methods.

Second one is the coherence rule. As a target source, the translation is for target readers who share different cultural backgrounds or religion relics and who are going to find the parts that interest them. In this regard, translators should bear in mind their distinct backgrounds and cultural situations, making the translation reasonably understandable and acceptable.

The third rule is the loyalty rule. Since target text is originated from the source text, they are related to each other. However, the relationship is depended upon the skopos and explanation of the translator.

According to Skopostheory, the skopos rule is above all to follow, then the coherence rule and then the loyal rule.

4.3 The Translation of Cultural Elements in TPM Under Skopostheory

Translation of TPM aims at ordinary foreign tourists, introducing Chinese tourism industry and various natural resources, not including monographs for experts traveling in China(Cheng Jinneng 2008, 30). Tourism promotional materials are practical, which arouse interests among tourists. As a result, TPM translation should first follow the basic rule of Skopostheory.

The purpose of the target text-oriented principles are concerned about the target text itself and the tastes of readers. The majority of the source text is written to attract tourists at home, so it will not have the same effect on foreigners. If the source text is created for translation, the translator is also short of indispensable target culture. The translator should be aware that he is translating one culture to another and that he needs to pick out useful information from source text. Furthermore, the source text is one kind of all messages. It does not necessarily be the primary standard. Translation should aim at tourists, so translators should translate to attract them and arouse their interest. This is the final goal of TPM translation (Yang Xianyu 2014, 5). TPM can be various in style and form. As for a translator, cultural elements are huge challenges. However, under Skopostheory, it is to pass cultural messages on to potential foreign visitors.

What is more, those who travel distances to China are not only for bird viewing landscapes, but also for exotic culture and lifestyles. Therefore, culture translation should include as many Chinese cultural messages as possible, to a certain degree, following the third rule – loyalty rule. (Yang Xianyu 2014, 5)

==V. The Translation of Cultural Elements in TPM Under Skopostheory==

Skopostheory

Traveling is not only for landscapes but cultural differences as well. The translation of TPM is intended to attract visitors to come and consume. Consequently, cultural translation is a matter of primary importance. (Wu Feng 2008, 328)

Susan Bassnett (Bassnett 2002, 59), the famous Britain translation theorist, pointed out four specific concepts in Cultural Translation Theory. Firstly, translation should be based on the culture rather than text itself. Secondly, translation is not simply to decode restructuring, but a communication process. Thirdly, target text should not be restricted to source text, and should focus on functional equivalence in two cultures. Last but not least, there are difference norms and standards for translation in different period, each meeting distinct needs. The translation of cultural elements in TPM is to meet the need of people experiencing Chinese local culture. There are various cultural elements in TPM, such as food culture, custom, religion, poetry and landscape architecture etc. Under the framework of Skopostheory, the translation strategies of cultural elements can be concluded into transliteration, literal translation and free translation.

5.1 Transliteration with Explanation
Transliteration is often adopted when translating Chinese words that do not exit in English. However, only transliteration may lead to misunderstanding sometimes, therefore, it is usually followed by explanations. Explanations always well express the meaning, enabling target readers better understand the different culture it embraces.

Example 1.
党参 dangshen (Codono pilosola)
厚朴 houpu (Magnolia of ficinalis)
天麻 tianma (Gastrodiae elata)
枣 Chinese date ( jujube)
当归 Chinese angelica (Angelica sinenses) (Jin Huikang 2005, 265-266)

Examples of transliteration are often found in food translation. Chinese traditional foods are short in Chinese and rarely seen in western countries as well. Therefore, only using transliteration is hard to explain clearly what the main source of the foods are and how they come into being, as these elements are highlighted by western countries. So transliteration is followed by explanation in such translation. (Jin Huikang 2005, 264)

Example 2. 土家族建筑的独特之处在于，在正屋左右两端建有吊脚楼。吊脚楼分上下两层，楼上有伸出的悬空走廊，下面有雕刻而成的柱脚。走廊外沿两边，檐角翘起，雄伟壮观。

The special feature of the Tujia architecture – Diao Jiao Lou is represented by the house with an extending corridor supported by wooden pillars on both side of the main room. There are two stories in the house, the upper floor of which has an extending corridor seemingly suspended in the air while the lower one has sculpted pillars on the ground. Grand are the eave points tilting up on both ends of the corridor edge. (Xu Luya 2007, 133)

People take granted for “吊脚楼” in Chinese, because the name suggests the appearance of the building. However, when translated into English, Diao Jiao Lou is followed by explanations – “the house with an extending corridor supported by wooden pillars”. If it is literally translated, the sound effect of revealing a picturesque image will not be achieved. (Xu Luya 2007, 133)

Example 3. 西湖犹如西子，无论晴雨，无论四季更迭，都有着美丽的容颜。正如苏东坡所写：“欲把西湖比西子，淡妆浓抹总相宜。”
West Lake is often likened to Xizi, one of the four ancient beauties in China. No matter whether it is sunny or rainy, or no matter in great Northern Song poet, wrote, "West Lake may be compared to Beauty Xizi at her best, / it becomes her to be richly adorned or plainly dressed." (Wu Feng 2008, 324)

In this example, if translation stops by transliteration, target readers will not get the full picture of the history behind the West Lake. The impression made on them will not that deep so it may not achieve the effect of attracting them to visit. Therefore, explanation is indispensable in such special words that merely exist in Chinese. (Wu Feng 2008, 324)

5.2 Literal Translation

Literal translation refers to the faithful translation that is loyal to original sources. The translators do not need to make any adjustment in addition to the sentence structure due to the essential information and not much special cultural contents provided in original sources. This translation method is often used in the introduction of the area, location, development and entertainment. The examples are as follows:

Example 4. 桂林位于广西壮族自治区的北部，面积565平方公里，人口100多万，是国内外旅游胜地之一。
Located in the north of Guangxi Zhuang Autonomous Region, Guilin is one of the tourism attractions famous both at home and abroad, with an area of 565 square kilometers and a population of more than 1 million. (Yang Xianyu 2014, 56)

In this example, the English expressions of places and numbers are kept the same as those in Chinese. However, when translated into English, this sentenced in re-sequenced in order so as to make it more coherent in English. Chinese emphasizes on parataxis while English stresses hypotaxis. This is what should be paid attention to when we translate sentences. (Yang Xianyu 2014, 56)

Literal translation is practical for TPM that does not contain specific substantive cultural content. It is not necessarily to adopt various methods to translate. (Yang Xianyu 2014, 53)

5.3 Free Translation
Considering that not every original text can be literally translated because of the differences of sentence structures or words. Free translation is to express the original meaning in a complete English way, not word for word or sentence for sentence translation, which focuses more on the content of sentences. Translators should pay more attention to the whole meaning rather than single words.

Example 5. 白云凤爪 chicken leg（鸡脚）
四包豆腐羹 steam tofu soup（蒸豆腐汤）
炒素丁 vegetable roll（菜卷）
鸳鸯馒头 Shanghai buns（上海馒头）
百年好合 red bean fresh lily bulb（红豆百合茎）
鱼香肉丝 fried shredded pork with sweet and sour sauce

There are many original dish names with no sources in them because they always have stories behind and are often well-known among Chinese, however, with which foreigners will be frightened. These examples often contain exaggerated elements. If translated literally, it will not express the original idea or the true features of the dishes which foreigners value most. (Yang Xianyu 2014, 60)

Example 6. 梁山伯与祝英台的故事，是西湖爱情的又一不朽之作。

Translation 1. The love story of Liang Shanbo and Zhu Yingtai is another imperishable work of the West Lake Romance.

Translation 2. Butterflies Romance, known as a Chinese Romeo and Juliet, is another heartbreaking love story engendered by the West Lake.

The first version is noticeably literal translation, without the explanation of the two names. In China, the names are well-known to all. However, it is not the same story with westerners. After reading the first version, they are not deeply impressed. Therefore, here merely transliteration cannot work. In comparison, the second translation takes free translation, omitting the names and adding “known as a Chinese Romeo and Juliet”. In this way, they immediately know what has happened by the West Lake, because they are quite familiar with the love story between Romeo and Juliet.

Example 7. 南京的风俗：但凡新媳妇进门，三日就要到厨房收拾一样菜，发个利市。这菜一定是鱼，取“富贵有徐”的意思。 (Wu Jingzi 1958, 285)

The custom in Nanjing is for all brides to invite good luck by going to the kitchen on the third day and cooking a fish, which stands for fortune. (杨宪益、戴乃迭译) (Bao Huinan 2001,340)

In this sentence, it is “收拾” in Chinese and “cooking” in English. In Chinese “收拾” has many meanings such as tidy(the room), clear away(the kitchen), and even repair(a bike). However, these are not related to the dishes. So Mr. Yang and Mr. Dai used free translation and put it into “cooking”. Then the idea is clearly delivered. (Bao Huinan 2001, 340)

Free translation is widely used in TPM translation when much special cultural content is included and literal translation is not practical. Free translation can better maintain cultural features of original sources while expressed in a foreign way. (Yang Xianyu 2014, 56)

==VI. Conclusion==

Tourism promotional materials translation plays an important role in the development of tourism. Translators should not translate word by word or sentence by sentence, but they should translate under a certain theoretical guidance, adopting some translating methods and strategies and taking into account the differences between Chinese and Western cultures. Only in this way can translation be possibly understood and accepted.

Tourism promotional materials are practical, aiming at attracting potential visitors to come and visit China after reading them. In this regard, they should be translated under the framework of Skopostheory. Based on translation practice, this paper studies the method of translation from several cultural points under the guidance of Skopostheory.

Part one gives a brief introduction of this paper. Part two discusses the definition and the main features of TPM and the importance of a better translation. Then it analyzes the difficulties in translation caused by cultural differences and the framework of Skopostheory. Finally, under this framework, translation strategies and methods are discussed.

There are many other aspects in the field of cultural differences in tourism promotional materials, such as poetry, landscapes and architecture etc. Due to the limited length of the paper and my own knowledge, other parts cannot be fully illustrated. To conclude, it is worthwhile to study TPM translation from the perspective of cultural differences.

==References==
Bassnett, S. Translation Studies [M]. 3rd ed. (2002). London & New York: Routledge

Nida E. A. & Taber. The Theory and Practice of Translation. (1983) Shanghai: Shanghai Foreign Language Education Press 上海外语教育出版社.

Nord C. Text Analysis in Translation: Theory, Methodology and Didactic Application of a Model for Translation-Oriented Text Analysis [M]. (2005) Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

Nord C. Translating as a Purposeful Activity — Functionalist Approaches Explained [M]. (2001) Shanghai: Shanghai Foreign Language Education Press上海外语教育出版社.

Reiss K. Translation Criticism----The Potentials and Limitation [M]. (2004) Shanghai: Shanghai Foreign Language Education Press 上海外语教育出版社

Vermeer H. J. A Framework for a General Theory of Translating[M]. (1897) Heidelberg: Heidelberg University 海德堡大学

Vermeer H. J. Skopos and Commission in Translational Action [A]. Tr. Andrew Chesterman, in The Translation Studies Reader [C], Ed. Lawrence Venuti. (2002) London & New York: Routledge

Bao Huinan 包惠南 (2001)《文化语境与语言翻译》. 北京: 中国对外翻译出版公司

Cao Xueqin 曹雪芹. (1982).《红楼梦》. 北京: 人民文学出版社

Cheng Jinneng 程尽能. (2008).《旅游翻译理论与实务》.北京: 清华大学出版社

Duan Liancheng 段连城. (1990).《呼吁译界同仁都来关心对外宣传[J]》. 中国翻译出版社

Liu Fagong 刘法公. (2012).《汉英/英汉译名统一与翻译规范研究》. 国防工业出版社

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='''Functional Equivalence'''=

==On the study and analysis of three kinds of beauty and transformation in the mid autumn festival prelude to water melody under the guidance of functional equivalence 林敏 Lin Min==

==Research on C-E Translation of Corporate Publicity Texts from the Perspective of Functional Equivalence 彭锐宏 Peng Ruihong MTI 英语口译 202070080641 ==

===Abstract===
With the further deepening of economic globalization, more and more Chinese corporates are entering the global market and the English translation of corporate publicity texts works as a bridge between domestic corporates and foreign customers. As for the translations of Chinese corporate publicity texts, there are a large number of excellent translations while there are also translations with bad quality. In the practice of corporate publicity texts translation. This paper uses Nida's functional equivalence theory as the guiding theory, compares Chinese corporate publicity texts with foreign ones and makes deep discussion and exploration in C-E translation of corporate publicity texts.

===Key Words===
corporate promotional materials; Functional equivalence; translation methods

===题目===
功能对等视角下企业外宣文本英译研究

===摘要===
随着全球经济一体化进程的不断发展，越来越多的中国企业开始走向全球市场，企业外宣文本的英译文本成为了联系国内企业与国外客户的桥梁。查阅我国企业外宣文本的英译本，其中不乏大量优秀译作；但同时,也有不少企业外宣英译文本的质量有待提高。在翻译企业外宣文本实践中，本文以奈达的功能对等理论作为理论指导，将中外外宣文本进行对比，并对中外企业外宣文本的英译做出了深入的分析探讨。

===关键词===
功能对等理论；企业外宣文本；翻译方法

===I. Introduction===
Nowadays, with the development of economic globalization, corporate publicity texts are used frequently across the world. Corporate publicity texts constitute an important part of corporate international publicity. The translation of corporate publicity texts has become a significant bridge and connection between different countries in the world in the exchange of trade and culture, which poses a brand new challenge to translators across the world. Corporate publicity texts translation is different from other types of translation because of its unique vocabulary and syntactic features. The study of domestic corporate publicity texts translation mainly focuses on stylistics, registration or functional grammar. The study of corporate publicity texts translation started late. Fortunately, Chinese scholars have recently strengthened research in this area, including language features, translation standards and translation strategies for corporate publicity texts translation. However, the results of Chinese corporate publicity texts translation research are relatively limited. There is a lack of systematic theoretical research and lack of comprehensive articles on the description of some translation examples. At present, domestic research on this aspect is mostly empirical and decentralized. How to systematize existing theories, how to develop in depth, and to propose a clear methodology are important topics for each researcher. This paper studies the translation of commercial contracts based on Nida’s functional equivalence theory. This paper first reviews the current research status of corporate publicity texts translation, and points out the application value of functional equivalence theory in corporate publicity texts translation. Then the linguistic features of corporate publicity texts are analyzed and elaborated from two aspects: vocabulary and sentence structure. On this basis, the linguistic features of corporate publicity texts are analyzed through examples. This article focuses on the translation of corporate publicity texts. Based on the functional equivalence theory, this paper explores and studies the translation of corporate publicity texts, which is expected to enrich the application of translation theory and research. In addition, it helps to draft and translate corporate publicity texts for companies outside China for reference and guidance. （Li Quandong,2013)

===II. Brief Introduction to Functional Equivalence Theory===
The functional equivalence theory exerts a significant influence on translation in the world. Nida is one of the proposers of the western linguistic translation theory. One of his greatest contribution to the translation theory is the functional equivalence theory that he had put forward, a theory different from most of the earlier theories that focus on the verbal comparison between the source language and target language. Nida attempts to provide a new way to generate equivalence that takes into account the relationship between receptors and text. It is believed that "the relationship between the target language receptor and the target language text should be roughly equivalent to the relationship between the original receptor and the original text." The basic ideas of Nida's functional equivalence theory are mainly reflected in the following three aspects.(Nida,1993）

====2.1 The Concept of Equivalence====
One way to defining functional equivalence in translation is to describe it as “the natural equivalent of the source language information” .There are three basic terms in this definition that deserve our attention: closest, natural, and equivalent. “equivalent” here should not be understood as the meaning of “identity”, but should only be understood as “close”. Functional equivalence translation focuses on the equivalence of receptor “response” rather than the equivalence of linguistic forms. Using the term “equivalent”, Nida recommends to bring the response of the target language receptor as close as possible to the response of the source language receptor.(Nida,1964)

In terms of language, the term “natural” means that the presentation must be readable (related to the linguistic form) and understandable (related to the content) to the target recipient, as different languages have different grammatical features and vocabulary. As far as culture is concerned, functional equivalence is considered to be rendering.
Translators should be familiar with the cultural patterns familiar to the target receptors, and translators should domesticate those foreign cultural patterns. It is allowable to make some adjustments in the form and even in the content to achieve a functionally equivalent effect.(Nida,1993)

Nida uses the term “closest” to describe the proximity between the source language and the target language. Functional equivalence requires the highest degree of proximity. Personally, the author believes that the word “closest” should be analyzed in two different ways: linguistic form and meaning discourse. The ideal situation is to make the version of the form and meaning “closest” to the original message. No aspect should be sacrificed at the expense of the other, but in fact, in translation practice, problems between linguistic forms and discourse meanings always occur, especially when it comes to culturally loaded words or expressions. The transferred information directly determines the response of the target receptor, so in most cases, the linguistic form is forced to give way to the transferred information in order to obtain the closest response between the receptors in two different cultures.(Nida,1964)

====2.2 The Concept of Receptor Response====
It is essential that functional equivalence be stated primarily in terms of a comparison of the way in which the original receptors understood and appreciated the text and the way in which receptors of translated text understand and appreciate the translated text. From this point of view, we can see that Nida emphasizes the response of different receptors ‘source
language and target language, i.e, language function, instead of language form.

Functional-equivalent translation is receptor-directed and places great emphasis on the response of target receptors. In judging the version, Nida put the receptor in a very important position. Traditionally, translation has always been judged by the comparison between the original text and the translated text. Compared to formal equivalent translation, functional equivalence translation focuses more on the response of the receptor and the naturalness of the target language rather than the linguistic form.(Nida,1993)

====2.3 The Concept of Diversity====
Functional equivalence theory provides varying degrees of sufficiency for the minimum translation to the largest qualified translation, rather than a fixed standard. In the case of given the minimum and maximum levels, all translations between the two levels are considered acceptable. Nida pointed out many different factors that the adequacy of translation depends on“the reliability of the text itself, the discourse type, the intended audience, the manner in which the translated text is to be used, and the purpose for which the translation has been made.” All of these factors can produce enough translations. In fact, a series of different degrees of equivalence are understandable and reasonable.
Therefore, functional equivalence theory provides translators with more freedom to deal with specific situations. (Nida,1993)

Compared with many other translation theories that attempt to develop a single standard, functional equivalence theory not only establishes an ideal definition of translation, but also has the lowest standards, and allows for a wide variety of translations.

As mentioned above, according to the theory of functional equivalence, the response of the target reader to the translation should be basically consistent with the response of the original reader to the original text. To this end, Nida emphasizes that the translation should faithfully convey the original information. As a propaganda text, the corporate text is reflected in the recommendation of enterprises and the promotion of corporate products. The translation should faithfully conveys the original information, so that the target reader can obtain the same amount of information as the original reader, understand the enterprise, produce a response consistent with the original reader, and then recommend the enterprise among the target readers, so that the reader can recognize the business philosophy of the enterprise and have confidence in the company’s products. The similar response of readers is what Nida’s functional equivalence theory emphasizes. Therefore, equivalence theory can be used to guide the translation of corporate texts.

At the same time, Nida also emphasized that the translation should conform to the expression habits of the translated words. The corporate publicity text of the company represents the image of the company in the eyes of the reader. The original text of the company’s external materials is in line with the reading habits of the source language readers. The translation cannot be bound by the structure of the original text in the text. Moreover, the translation should conform to the reading habits of the target language reader. Functional equivalence proposes the lowest level of equivalence and the highest level of equivalence, and translations within both limits are acceptable, but the quality of the translation is different. When translating a company’s external propaganda text, the translator can use the functional equivalence theory as a guide and adopt appropriate translation methods to make the translation conform to the reading habits of the target readers, and to achieve the highest degree of equivalence of the translations as much as possible. Therefore, functional equivalence at the specific translation operation level can also guide the translation of the corporate publicity text.(Nida,1969)

Based on the above two points of analysis, it is feasible that functional equivalence theory guides the translation practice of corporate publicity texts.

===III. Features of Corporate Publicity Texts===
With the vigorous development of Chinese enterprises, more and more enterprises are turning their eyes to foreign countries in order to open up a larger and broader market and development space. Of course, the quality of their products is significant. In addition, the quality of the corporate publicity texts translation is also a very important part. To produce high-quality translation, translators need to grasp the characteristics of Chinese and western corporate publicity texts, compare them, find differences, and translate them with the guidance of functional equivalence theory.(Li Quandong,2013)

Corporate publicity texts have their own unique characteristics. The two main functions of corporate publicity texts are information function and imperative function, and communication are its characteristics. There are four basic elements in the process of foreign exchange: communicators, translators, communication channels and foreign audiences.

Chinese corporate publicity texts have obvious Chinese expression characteristics: pursuing the glory word and abusing the “flowers of speech”; using empty phrases, slogans, and official language. In the process of translation, the language, culture, politics, economy and ideology in the primitive and translated language society play a significant role in macro or micro. In order to achieve effective translation of foreign materials, it is necessary to understand the translation principles (information prominence, summoning and simplicity), the content of translation, and specific purposes on the basis of understanding the characteristics of the text itself. At the same time, the factors of the target language, reader response and translation culture should be taken into account. In the process of translation, we should follow the style of the target language, focus on the reader, pay attention to the reader’s reaction, respect the culture of the target language, and moderately control the value information between the source language and the detailed language to ensure the realization of intercultural communication.

In contrast, foreign corporate publicity texts highlights the delivery of practical information for the company, so that customers can have a very clear understanding of the company’s products and service and the company can obtain a favorable position in the customer’s mind. Therefore, it focuses on the history, performance and future development of the company, rather than the ideological and political belonging of the company.(Li Quandong,2013)

====3.1 Features of Chinese Corporate Publicity Texts====
The Chinese corporate publicity text offers readers a view of beautiful language and strong momentum; while the text provides corporate information, it also allows readers to gain aesthetic enjoyment in reading. Specifically, Chinese corporate publicity texts have the following main features:

=====3.1.1 Four-character Structure=====
The corporate publicity text presents the soft power of enterprise competition, and its function is to promote the enterprise, recommend products and services. In order to attract readers and realize the function of corporate publicity texts, Chinese corporate publicity texts often have a four-character structure. The four-character structure has rich and concise forms. It is a unique structural form of Chinese and an expression favored by Chinese readers. The proper application of the four-character structure in the corporate publicity text can not only enhances the cultural connotation of the enterprise, but also enables the text to be neat, rhythmic and musical, so that the corporate text is more aesthetically pleasing than the general text. Moreover, corporate publicity texts satisfy the aesthetic psychological need, enhance the appeal of the text and leave a good impression in the minds of customers.

E.g: “The core concept of a company’ s culture is ‘至诚无息,博厚悠远’ .”
“至诚无息,博厚悠远”源自《中庸》,原文是“故至诚无息。不息则久,久则征。征则悠远。悠远则博厚,博厚则高明。博厚,所以载物也；高明,所以覆物也；悠久,所以成物也。博厚配地,高明配天,悠久无疆”Qiao Junchen, Du Yuzhu, 2007) Combined with the actual situation of the company, this company has integrated and summarized this famous saying. It has condensed the “sincere and uninteresting, profound and far-reaching”. These two four-character structures illustrate its corporate culture, and make the readers add a sense of trust to the company, which makes the company take an advantage in the market competition.

In another example, in 2013, China Petroleum & Chemical Corporation ranked first in the top 500 Chinese companies. The company also likes to use the four-character structure in its text. On the basis of full investigation, they formulated and promulgated the outline of China’s petrochemical enterprise culture construction, and announced the outline to the public, leaving a deep and good impression on the people. The outline puts forward the corporate tenet of “发展企业,贡献国家,回报股东,服务社会,造福员工” and reaffirm the enterprise spirit of “爱我中华,振兴石化”. Moreover, the outline also clarify the fine style of “精细严谨,务实创新” and establish the business philosophy of “诚信规范,合作共赢”, and comprehensively promoted the development of company’s corporate culture.

The above examples show that the four-character structure is a feature of the domestic corporate propaganda text. Appropriate use of the four-character structure can increase the vividness and attractiveness of the text, and is conducive to the propaganda function of the corporate propaganda.(Wang qin,2010)

=====3.1.2 Curve Thinking=====
When expressing in Chinese, the Chinese are accustomed to knocking out sideways, turning around, explaining the external environment, and then speaking the main purpose, reflecting the characteristics of curved thinking. This feature is also reflected in the corporate publicity texts. The corporate publicity texts often list the excellent achievements of the company in various aspects, and then the central idea of the bright future of the enterprise. To this end, the corporate publicity texts firstly give the facts, draw conclusions, and then use the inductive method which is in line with the curve thinking to introduce the enterprise and the products of the enterprise to our customers. For example, Aucma wrote in his external text:
“澳柯玛拥有员工7000多人,具备年产冷柜300万台、冰箱300万台、生活家电500万台、洗衣机400万台、电动车100万辆、自动售货机1万台的生产能力,营销网络覆盖全球五大洲100个国家和地区,呈现出蓬勃向上的发展态势。”

The text first enumerates the number of employees, annual production capacity, and broad product sales channels, and finally proposes the main purpose of Aucma’s development prospects. The method of first dividing and then concluding is in line with the thinking and reading habits of the Chinese people, which helps the company to win the reader’s goodwill.
The corporate publicity texts written by the curve thinking is in line with the reading expectations of domestic readers. Such text helps to promote the enterprise. At the same time, the Chinese corporate publicity texts also focus on the second-person perspective to recommend companies.

=====3.1.3 The Third-person Perspective=====
The Chinese corporate publicity texts often adopt the third-person perspective, and regard the enterprise as the narrative theme, highlighting the subjectivity of the enterprise. This kind of perspective makes the reader feel that the facts stated in the text are objective, without personal feelings, exaggeration, and then trust the enterprise. The following example sentences are taken from Zoomlion’s official website:

“中联重科股份有限公司创立于1992年,主要从事建筑工程、能源工程、环境工程、交通工程等基础设施建设所需重大高新技术装备的研发制造,是一家持续创新的全球化企业。
中联重科成立20年来,年均复合增长率超过65%,为全球增长最为迅速的工程机械企业。
中联重科是中国工程机械首家A+H股上市公司。
中联重科开创了中国工程机械行业整合海外资源的先河……”

When introducing a company, Zoomlion’s publicity texts often refer to the enterprise as the company name. Using a third-person perspective, the name of the company can continually stimulate the minds of customers and leave a deep impression on the minds of customers; at the same time, it makes the texts of the propaganda objective and authoritative.(Li Quandong,2013)

=====3.1.4 With Political Color=====
China’s socialist economic system determines the dominant position of state-owned enterprises in the Chinese economy. At the same time, private and individual enterprises are also an important part of the socialist economy and make positive contributions to the development of socialist construction. Party organizations in state-owned enterprises, private enterprises and individual enterprises play a guiding role in China’s economic development. Therefore, Chinese companies have an ideology with a strong political color. When discussing the nature of the enterprise, the corporate publicity texts emphasize the care and support of the Chinese Communist Party. Domestic customers believe that the party branch of the company reflects the recognition and attention of the state to the enterprise. Therefore, in the corporate publicity texts, domestic enterprises have focused on highlighting the work of their party construction departments, enhancing the soft power of enterprise competition, and winning the trust of customers.

The official website of Sinopec Group has a column of “Party Construction” advocates the activities organized by the company in the implementation of the party’s guidelines, which shows that the company has always supported the party’s leadership. Domestic readers believe that their development prospects are worth looking forward to with the trust and support of the party. Therefore, this part of the content has important publicity value in the external propaganda text for domestic customers.

It can be seen from the above analysis that the Chinese corporate publicity texts have formed four characteristics of this type of text in order to better recommend the enterprise. These characteristics are in line with the reading habits of domestic readers and can be accepted well by readers, thus effectively realizing the function of corporate texts.(Li Quandong,2013)

====3.2 Features of English Corporate Publicity Texts====
The purpose of Chinese and western corporate publicity texts is to recommend corporate products and services to customers. The functions and purposes of the two are the same, but their direct readers are different, and their styles are naturally different, showing their different characteristics. To be specific, western corporate publicity texts have the following characteristics. (Lin Qingyang&Shi Chunrang,2011)

=====3.2.1 Use Common Vocabulary=====
The western corporate publicity texts advocate the beauty of simplicity, use everyday vocabulary, and are easy to read, which can meets the needs of customers at all levels of reading, and achieve the effect of the enterprise propaganda. These everyday vocabularies help to build a bridge of communication between readers and businesses, making it easy for companies to reach their customers.

Wal-Mart, Chevron and GM’s corporate publicity texts frequently use everyday vocabulary. For example, Wal-Mart’s slogan “Have money, Live better”. It not only reflects Wal-Mart’s business philosophy, and draws closer to the customer’s psychological distance, bringing customers a sense of intimacy. Moreover, it also makes Wal-Mart leave a good impression in the hearts of customers.

There is such a sentence in Chevron’s official website:
“We also care about the environment and are proud of the many ways in which our employees work to safeguard it.”
The “care about and are proud of” in the sentence explain the company’s efforts in fulfilling its environmental responsibilities, and familiar words make customers feel more intimate. The sentence also adds a sense of closeness and trust of the company.

An example in the official website of the automobile giant GM is:
“Our culture, one which represents diversity, inclusion, mutual respect, responsibility and understanding, welcomes fresh perspectives and varied experiences.”
The familiar vocabularies of “mutual”, “fresh” and “varied” in the sentence embody the closeness of the enterprise. Among them, “fresh” and “varied” highlight the company’s continuous innovation and introduction of various talents when providing high-quality products to customers, so that the products can meet the needs of customers to the greatest extent.
Western companies have a large number of everyday vocabularies, which not only make the text easy to read, but also have a sense of intimacy. In the meanwhile, the everyday vocabularies can eliminate the strangeness of customers to the company.(Li Quandong,2013)

=====3.2.2 Linear Thinking=====
Westerners follow linear thinking. When communicating, westerns often get to the point, unlike the Chinese who are mealy-mouthed. This linear way of thinking is also reflected in the text of western corporate publicity texts. In narrative, westerners are accustomed to first explaining the main points and then interpreting them. The layout of the articles follows the principle of from general to concrete, from general to example, and from whole to individual. The linear thinking in the western corporate publicity texts: using the deductive method, the important information is placed at the beginning of the paragraph, and then the cases is used for argumentation. This is in line with the reading habits of western readers and is conducive to propagandizing the company. For example, when GM introduced the development process of the company, it has the following text:

In fact, there are a lot of exciting things to share about our company. This text is straightforward to show that GM has a gratifying performance, allowing readers to quickly get the meaning of the text, and then use specific examples to prove.

The western corporation publicity texts influenced by linear thinking use deductive method of writing, which can help readers quickly find the center of the text. At the same time, the author also found that western corporate publicity texts often introduce enterprises in the first-person perspective.(Li Quandong,2013)

=====3.2.3 The First-person Perspective=====
The function of the corporate publicity texts is to propagandize the enterprise. In order to better perform this function of the text, one can give the text the emotional color. The corporate publicity texts often use the first-person writing when introducing companies. Adopting the first person perspective can give the company vitality, let the company and customers communicate close the distance between the company and the customer, which is beneficial to recommending the company to the customer.

For example, Chevron wrote in its corporate profile:
“Chevron is one of the world’s leading integrated energy companies. Our success is driven by our people and their commitment to get results the right way.... We explore for, produce and transport crude oil and natural gas; refine, market and distribute transportation fuels and lubricants; manufacture and sell petrochemical products”

The example uses “us”, “we” to call the enterprise, letting the reader feel that it is a face-to-face conversation with the company. In this way, the sentence closes the psychological distance between the company and the customer, which is conducive to recommending the enterprise.

The first-person perspective of writing has given the company the emotional color. This kind of feeling encourages readers to get in touch with the company.(Lin Qingyang&Shi Chunrang,2011)

=====3.2.4 Focus on the Transmission of Practical Information=====
The western corporate publicity texts highlight the delivery of practical information of the company, so that customers can have a very clear understanding of the company’s products and services and the company can win a favorable position in the customer’s mind. Therefore, it focus on the history, the performance and future development trend of the company, rather than the ideology and political belonging of the company.

Reading Wal-Mart, Chevron and GM’s corporate publicity texts, we can easily find that western companies’ introduction focuses on introducing the history of the company, propagandizing the scale of the business, and explaining the social responsibilities, development prospects, and enterprises of the company. The practical information is what readers care most about, and it is also the most convincing.(Lin Qingyang&Shi Chunrang,2011)

For example, in its corporate text, GM first focused on the company’s excellent design, quality products and caring services, then introduced the history of the company, its achievements and development prospects, and finally focused on how the company provides its customers with high-end products and high-quality enjoyment. The information such as “safety and Quality” and “Create Lifelong Customers” appearing in the text will leave a deep impression on the customer’s mind and make the customer feel good about the company. In this way, the corporate publicity texts can achieve the functions of recommending the company and products.

Through the analysis of the characteristics of the Chinese and western corporate publicity, we can see that the Chinese and western corporate publicity texts have their own characteristics. These characteristics are consistent with the reading habits of the respective text readers, so they can play a very good publicity role in their respective fields. The characteristics and differences of Chinese and western corporate publicity texts require translators to appropriately transform the text structure into the target language structure when translating the Chinese corporate publicity texts. In this way, the translations can have the characteristics of western corporate publicity texts, which are in line with western readers’ reading habit.(Lin Qingyang&Shi Chunrang,2011)

===IV. C-E Translation Methods in the Guidance of Functional Equivalence Theory===
Combining the theory of functional equivalence, the classification of textual functions, and the theory of translation function, the author believes that foreign translation should follow the principle of functional equivalence and functional translation. Translators should adopt interpretive translation, omission and re-creation methods, and use the strategy of domestication and foreignization .(Ning Hailin&Xu Jianzhong,2008)

====4.1 Explanatory Translation====
Cultural omission is the biggest obstacle of readers in a cross-cultural environment. If the translator ignores the cultural omission or avoids the translation, it will result in the omission and absence of the important information of the original text, which will affect the understanding of the target reader. The translator must create the fullest contextual effect for the target readers and narrow the cultural information, such as:
“863计划” “The Match 1986” “Program to stimulate the development of high technologies”
“三讲” “the Three Stresses-the stresses of studying ,raising political awareness and ensuring honesty and integrity”

====4.2 Omission in Translation====
Translators who translate foreign propaganda must cut down some low-value information, try to reduce the reading and thinking burden of the target readers and convey the meaning of the original text. For example:
“昆明物华天宝,人杰地灵,曾孕育和涌现出郑和,兰茂,徐霞客,聂耳等许多风流人物,留下了许多历史文物。”
“As a place of excellent products and outstanding people, Kunming has numerous historical relics with time passing by.”

====4.3 Re-creation Translation====
Re-creation translation is not simply a “check-in seat”. It must be multi-level and multi-angled. It must be “designed and meticulously constructed”. It must first adjust, sort, summarize, refine, adjust and then carry on the interpretation. Such as:
“把国家电网公司建设成为“电网坚强、资产优良、服务优质、业绩优秀”的现代公司。”
“To build a modernized power grid company with a strong grid, excellent assets, service and performance. ”
“我厂轴承产品多次荣获国家金奖、国家质量金奖杯,并获重大科研成果奖。”
These products are finely machined and highly meet the specifications of relevant standards. Choosing them , you are choosing the best,

====4.4 Domestication and Foreignization====
In the translation of the corporate publicity texts, in order to make the target readers better understand, it is recommended to adopt the domestication strategy, with the target language culture and readers as the center, and use the easy-to-accept expression method of the target language to make the translation easy to understand. Such as “金鸡奖” translated as “JinJi Award”或 “the Golden Rooster Award”, The effect is not good, but it is naturalized as “China’s Oscar”. The effect is obviously improved. For some languages with Chinese characteristics, the alienation strategy can better preserve its exotic atmosphere, which can let the Chinese culture affects the world. 10 domestication and 10 alienation complement each other, such as: “鸳鸯”, “lovebird” , “龙舟”, “dragon boat” , “公积金”, “public accumulation fund” , “梁祝”, “China’s Romeo and Juliet” , “七彩云南”, “7-Colored Yunnan”, “汉文化”, “the Han Culture”, “中原”, “Zhongyuan”, “the central plains” , and “鱼米之乡”, “a land of rice and fish or a land of milk and honey”等.
Foreign translation, aiming to introduce China objectively and truthfully to foreign readers, is a strategic issue. All sectors of society should give more attention and support to quality control, academic control, administrative control, media monitoring, and work together to improve the quality of translation.
Foreign translators must have a deep understanding of the corporate publicity texts translation work and have a highly responsible attitude. Translators should take the word seriously and accurately understand the meaning. Translators should pay attention to the cultivation of language skills, expand the knowledge, enhance cross-cultural communication awareness, be familiar with Chinese and English, and strive to become an expert of Chinese and English language and culture. The translation of the corporate publicity texts is “to let other countries and people in the world understand China”, and its translators should uphold cultural conscious and cultural self-confidence and actively deal with the specific words of the original text.
In short, the translation of the corporate publicity texts is not a corresponding copy of the machine, but the use of the linguistic advantage of the translation under the guidance of functional equivalence. To achieve effective cross-cultural communication, foreign translations must have sufficient audience awareness and strive to achieve cultural self-awareness and demonstrate cultural self-confidence.(Ning Hailin&Xu Jianzhong,2008)

===V. Conclusion===
To sum up, corporate publicity texts put forward more stringent requirements for the accuracy of the translation. As a translator, one should constantly accumulate professional knowledge and improve professional literacy, which should be combined with specific context. Also, one should be good at making use of grammatical rules and strengthening cultural cultivation to enhance the ability to transform different cultural connotations and enrich the experience of improving the accuracy of translation of corporate publicity texts from practice, in order to promote the smooth development of international communication in the world.

===References===
*Nida, E. A. Towards a Science of Translating[M]. Leiden: E.J.Brill, 1964.
*Nida, E. A. Language, Culture, and Translating[M]. Shanghai: Shanghai Foreign Language Education Press, 1993.
*Nida, E. A. & Charles R. Taber. The Theory and Practice of Translation[M]. Leiden: E. J.Brill, 1969.
*李权东.Li Quandong 中文企业简介英译研究[D].[Research on English Translation of Chinese Corporate Profiles] [D]. 上海外国语大学,2013. [Shanghai International Studies University, 2013.]
*林庆扬,石春让.Lin Qingyang,Shi Chunjan. 基于语料库的企业简介文体分析及英译启示[J]. [A Corpus-based Analysis of Corporate Profile Style and English Translation Insights][J]. 长春师范学院学报,2011,(1):107-111.[Journal of Changchun Normal University,2011,(1):107-111.]
*宁海霖,许建忠.Ning, Hailin, Xu, Jianzhong. 知“异”方可“异”——谈企业简介的汉译英[J].[The Chinese Translation of Enterprise Profiles into English] 中国科技翻译,2008,(4):21-23.[China Science and Technology Translation, 2008,(4):21-23.]
*王青. Wang Qing 论外宣资料的编译 [J]. [On the Compilation of Foreign Propaganda Materials] [J]. 淮海工学院学报:社会科学报,2010,(4):86-88. [Journal of Huaihai University of Technology: Journal of Social Sciences, 2010,(4):86-88.]

--[[User:Peng Ruihong|Peng Ruihong]] ([[User talk:Peng Ruihong|talk]]) 03:18, 8 December 2020 (UTC)

==A study of Functional Equivalence in Translating the Prose——A Case Study on Cong Cong 汤伊然 Tang Yiran==

===Abstract===

Zhu Ziqing's masterpiece ''Cong Cong'' is highly popular in the translation community, and several English translations have been published. However, the study on English versions of ''Cong Cong'' started late in China and focuses on a few domestic translators. While researches on translations by foreign translators based on functional equivalence are rather limited and need further in-depth explorations. Therefore, this paper analyzed the translations of Ge Haowen (Howard Goldblatt), the foremost translator of modern and contemporary Chinese literature, and the young Chinese translator Peter, Jingcheng Xu from the perspective of Eugene Nida's functional equivalence in meaning and style, so as to discuss the guiding significance of this theory to prose translation.

===Key words===
''Cong Cong''; Translation comparison; Functional equivalence; Ge Haowan; Peter Jingcheng Xu

===题目===
基于功能对等视角下的散文翻译——以《匆匆》为例

===摘要===
朱自清的代表作《匆匆》在翻译界备受青睐，目前有多个英译本刊行。但国内对其英译本的研究起步较晚，且重点关注译者国内少数译者，对国外译者译文研究严重不足；同时基于功能对等视角下的研究较少，有待进一步深入研究。因此，本文选取素有"中国文学首席翻译家"之称的葛浩文和翻译后起之秀许景城的译文，基于尤金·奈达的功能对等视角，从意义和风格两个层面进行分析，探讨该理论对散文类文学文本翻译的指导意义。

===关键词===
《匆匆》；译文对比；功能对等；葛浩文；许景城

===I. Introduction===

This paper probes into the applicability of Nida's functional equivalence theory in prose translation via comparing two English versions of ''Cong Cong'' translated by a foreign and domestic translator respectively. The whole paper centers on two main aspects of Nida's functional equivalence theory: meaning equivalence and stylistic equivalence.
The paper consists of five chapters. Chapter One gives a brief outline of this paper. Chapter Two serves as the theoretical framework in which two main aspects of functional equivalence theory are elaborated in detail. Chapter Three has a glimpse of the studies on the English translations of "Cong Cong" from the perspective of functional equivalence theory both at home and abroad. Chapter Four firstly provides an in-depth appreciation of ''Cong Cong'' by paragraphs and then an introduction of the two translators Ge Haowen (Howard Goldblatt) and Peter Jingcheng Xu. Chapter Five offers a detailed case analysis of the two translations from the perspective of meaning and stylistic equivalence, trying to confirm the guiding significance of Nida's theory in prose translation. And the last Chapter is an overall summary of the whole paper.

===II. Theoretical Framework===

====2.1 The Development of Nida's Functional Equivalence Theory====
In 1959, in the article "Principles of Translation as Exemplified by Bible Translating", Nida characterized his new concept of translation: "Translating consists in reproducing in the receptor language the closest natural equivalent of the source message, first in terms of meaning and second in terms of style." It was in this article that Nida first mentioned the idea of dynamic equivalence. Later in 1964, in his "Towards a Science of Translating", Nida put forward the principle of dynamic equivalence in explicit terms. (Nida, 2001)

In 1969, Nida worked with Charles R. Taber on The Theory and Practice of Translation, in which he developed the contents of Towards a Science of Translation. Nida further clarified the definition of dynamic equivalence and shifted the focus of translation from the message itself to the response of the receptor, which created an epoch-making brand-new perspective of studying translation. In 1986, Nida replaced the term "dynamic equivalence" with "functional equivalence" in his From One Language to Another so as to avoid misunderstandings of the word "dynamic". But the essence of the theory is the same. (Nida & Taber, C.R. 2004)

In the 1990s, Nida improved his Functional Equivalence. In his revised theory, there are two levels of equivalence, minimal equivalence and maximal equivalence. Minimal equivalence means that the readers in the target language text should be able to understand content to the degree that they can imagine how the source language text readers must have understood the content, while maximal equivalence is defined that audiences in the target language should be able to understand the content in basically the same style as the source language audience did (Nida, 1993).

====2.2 Key Aspects of Functional Equivalence Theory====

=====2.2.1 Meaning Equivalence=====
Nida states that functional equivalence should be stated primarily in terms of a comparison of the degree to which the original receptors understand and appreciate the text and the target receptors do. From Nida's point of view, translation is aimed at the target language readers. That is to say, the readers of the target language should have the same reaction as those of the source language. Because of linguistic and cultural differences in literary translation, a translator should not only pursue structural equivalence, but also value the reproduction of meaning, which is in line with the theory of functional equivalence. (Hong Chen, Kaimeng Zhao, 2016)

=====2.2.2 Stylistic Equivalence=====
In light of his definition of translation, Nida points out that though style is secondary to content, it is nevertheless important. Therefore, Nida makes exceptions of rules for some literary translations, poetry, for example. From Nida's point of view, the style itself is indeed a part of the message, especially in literary translation, which cannot be totally separated from content. Stylistic equivalence is also an important way to achieve functional equivalence. (Hong Chen, Kaimeng Zhao, 2016)

===III. Research on the English Translation of ''Cong Cong'' from the Perspective of Functional Equivalence Theory===
The earliest study on English versions of "Cong Cong" began in 2003 and draw many scholar's attention since then. There are 29 papers related on China Knowledge Net, with translations by Zhu Chunshen and Zhang Peiji as the core. Moreover, major breakthroughs are made in the research perspectives that are being more diverse and refined. However, there are very few papers from each perspective. For example, only three papers were searched in the full-text database of China Knowledge Net using "匆匆" and "功能对等" as the subject, keywords, title or abstract. (Zhai Zihui, Liu Lingling, 2015).

In terms of the contents, these three papers mainly focused on the comparative analysis of different English translations of "Cong Cong" in vocabulary, syntax, and chapters. (Zhai Zihui, Liu Lingling, 2015).

Concerning the research perspectives, Yang Fan analyzed the English translation of ''Rush'' by Zhang Peiji based on the functional equivalence theory and proved that this theory is a helper to the discovery of a better literary translation technique (Yang Fan, 2017，189).

Cen Junhao entered on the flexibility and rationality of Nida's ''Dynamic Equivalence'' theory via analyzing three methods—corresponding, paralleling, and substitution of transforming words and sentences, as well as their application in "Rush" translated by Zhu Chunshen's, from Chinese to English (Cen Junhao, 2015，104).

Zhai Zihui and Liu Lingling compared the similarities and differences in the rhetoric of ''Cong Cong'' and its translation by Zhu Chunshen, such as parallelism, rhetorical questions, similes, and personification, based on the theory of functional equivalence, and confirm that Zhu's translation is faithful to the original text and reproduces its rhetorical features (Zhai Zihui, Liu Lingling, 2015，37).

Here is the summary: First, the studies on ''Cong Cong'' in English were mainly conducted on Zhang Peiji's translation, followed by Zhu Chunshen's and Zhang Mengjing's, only one on that of foreign translators. Second, among the existent researches from the perspective of Eugene Nida's functional equivalence theory, analysis confines to a single English version either by Zhu Chunshen or Zhang Peiji, and foreign translators are excluded. (Yi Hongbo, Xu Shanshan, 2020，70)

Given this, this paper will take the English translations of Ge Haowen (Howard Goldblatt) and Peter Jingcheng Xu, and do a comparison based on meaning and stylistic equivalence, trying to prove the guiding importance of functional equivalence in prose translation. (Yi Hongbo, Xu Shanshan, 2020，70)

===IV. Appreciation of ''Cong Cong'' and Introduction of the Translators===

====4.1 Zhu Ziqing and his prose ''Cong Cong''====
Zhu Ziqing, a well-renowned master in prose-writing, made a very important contribution to modern Chinese literature. His works were designed to reflect his inner feelings about the objective world, and were characterized by simplicity, naturalness, meticulousness, freshness in language, and sincerity in emotion. Zhu advocated the "conversational style" of writing, attempting to make the literary works colloquial while attaching great importance to the beauty of language and sound. (Zhang Jing, 2006，60)

''Cong Cong'' was written in 1922, during the ebbing of the May Fourth Movement. It was a time of silence and turmoil, of disappointment and hope. This article shows the despondency and bewilderment of ambitious young people who were disappointed with reality. Zhu Ziqing, in his lamentation of the rapid passage of time, expressed his thinking of cherishing time and making progress. At this time, Zhu was gradually shifting from poetry to prose, so "Cong Cong" combines the characteristics of both of them, with rich emotion, imagery and philosophy. (Zhang Jing, 2006)

At the beginning of "Cong Cong", a set of neatly worded sentences of consistent length and contrast depicts a scene of changing natural landscape, followed by a set of interrogative sentences of varying length and colloquial expressions. While lamenting the passage of time, the author shows his helplessness. (Yi Hongbo, Xu Shanshan, 2020，70)

In the second paragraph, through metaphors, personification, and other rhetorical devices, the author describes the disappearance of more than eight thousand days without "声" or "影" so that he can't help "禁头涔涔而泪潸潸," displaying his frustration and anxiety with the traceless, fleeting time. (Yi Hongbo, Xu Shanshan, 2020，70)

In the third paragraph, via a series of daily life scenes, the author uses repetition and anthropomorphism to describe how the days pass when "洗手", "吃饭"，"默默". This deepens his anxiety about the loss of time. The fourth paragraph climaxes the author's worries about the vanishing days through six questions, thus leading to the question of life with indignation and discontent: "为什么要白白走一遭啊？".(Yi Hongbo, Xu Shanshan, 2020，70)

The fifth paragraph restates the first question of the text: "我们的日子为什么一去不复返呢?" which reiterates the theme and implies that time is irreversible and that it is important to cherish it. The text has a variety of sentence patterns scattered in an orderly fashion, both long and short, regular and variant, making the whole structure of the text evolve in a well-organized manner, with a rising and falling tone. (Yi Hongbo, Xu Shanshan, 2020，70)

====4.2 Introduction of the Two Translators：Ge Haowen(Howard Goldblatt) and Peter Jingcheng Xu ====
As one of America's most prolific and influential translators of any language, Howard Goldblatt, whose Chinese name is Ge Haowen, has introduced generations of English readers to a wide spectrum of contemporary Chinese-language literature and brought translated Chinese literature from the confines of academia into the mainstream. He is the only official English-language translator of novelist Mo Yan, who won the Nobel Prize in literature.(''Howard Goldblatt Collection'', 2019).

With nearly 50 translations of novels, memoirs, and a major anthology of poetry, he is also hailed as the foremost translator of modern and contemporary Chinese literature in the West. (''Howard Goldblatt Collection'', 2019).

PeterJingcheng Xu is a Chinese poet and translator. He has translated into Chinese context many contemporary British poets, such as ''Gillian Clarke'', ''Jason Walford Davies'', ''Ian Gregson'', ''Robert Minhinnick'' and ''Emily Critchley'', and into English a wide spectrum of Chinese literary texts (both ancient and contemporary). His translation works and reviews are published in some key journals, such as Foreign Literature and Art, The World of English, and Journal of World Chinese Studies. (Poetry Hall, 2019)

One is the most prestigious foreign translator of Chinese literature, and the other is a young Chinese translator with a good English education, how would the two present different tactics to the translation of ''Cong Cong''?

===V. Case Analysis===

====5.1 Functional Equivalence in Meaning====
Example one：但是，'''聪明的，你'''告诉我，我们的日子为什么一去不复返呢？

Ge：'''You who are wiser than I''', tell me, then: why is it that the days, once gone, never again return?

Xu：Now, '''you my sage''' would you please tell me, why should our days roll by, never to return?

Analysis:

In example one, the author put forward the question—“我们的日子为什么一去不复返呢?”. Obviously, here, it is not a philosophical question calling for the answers like Marx’s time and space view, but just a lamentation of the passing time.

Xu translated “聪明的，你” into “You my sage”, which refers to a very wise person. It showcases humility, also a sense of detachment. Maybe even the sage has no idea since the question remained unsolved [[till]] at the end of the source text. In this way, it reflects the smallness of human beings in front of immortal time. Ge used a comparison, “you who are wiser than I”, creating a sense of intimacy. The two versions reproduced the original meaning while having their own distinctive highlights.

Example two：我掩着面叹息。但是'''新来的日子的影儿'''又开始在叹息里闪过了。

Ge：But '''the shadow of the new day''' begins darting by, even in the midst of my sighing.

Xu：Burying my face in my hands, I heave a sigh, and '''the new day''' begins thrilling through it.

Analysis:

In example two, Xu adopted omission and translated “新来的日子的影儿” in a straight-forward manner, while Ge applied literal translation and preserved “shadow”. Time in nature is colorless and invisible, but light and shadow can project its trajectory. Hence, it is the “shadow” that fully manifests how fast the time goes by, uncovering stronger disappointment of the author. Ge’s version achieved meaning equivalence very well.

Example three：'''过去的日子'''如轻烟，被微风吹散了，如薄雾，被初阳'''蒸融'''了；

Ge：The days that are gone are like smoke that has been dissipated by a breeze, like thin mists that have been burned off under the onslaught of the morning sun.

Xu：The bygone days like wisps of smoke, have been blown away by breezes and like clusters of thin mist, have been evaporated by the rising sun.

Analysis:

In example three, the two metaphors not only paint a beautiful picture of the rainy south of the Yangtze River but also make us feel that time passes quickly and without a trace.
“过去的日子” was translated by Xu as “The bygone days” and Ge, “The days that are gone”. From the perspective of accuracy, Ge’s version is more inclusive because it covers all moments in the past while “bygone” means happening or existing a long time ago.

Another distinction falls on the translation of “蒸融”. Ge used “burn off” and Xu “evaporate”, both of which connote “vanish” and thus depict the fleeting time vividly. Besides, Ge applied addition with “the onslaught of the morning sun”. However, “初阳” indicates that the sunlight is generally not intensive, so the word “onslaught” is not suitable here. In conclusion, Xu’s translation is more meaning-equivalent.

Example four：'''燕子去了，有再来的时候；杨柳枯了，有再青的时候；桃花谢了，有再开的时候。'''

Ge：'''The swallows may go, but they will return another day; the willows may whither, but they will turn green again; the peach blossoms may fade and fall, but they will bloom again.'''

Xu：'''Gone are swallows, but they may come back again; withered are willows, but they may turn green again; fading away are peach blossoms, but they may flower again.'''

Analysis:

In example four, both Xu and Ge chose the plural form of the noun for “燕子”, “杨柳” and “桃花”, with the exception that the latter is preceded by a definite article. The original wording of “Cong Cong” is highly colloquial, so here “燕子”, “杨柳” and “桃花” should refer to [[specific]] things we see in the real world, [[rather than]] imagery with profound connotation. Thus, “the swallows” “the willows” “the peach blossoms”, in which definite articles were added, are more accurate.

In respect of the tense, Ge used “may do” while Xu “are” in the first simple sentence. The general tense better indicates that “燕子去了” “杨柳枯了” “桃花谢了” are natural phenomena. Another difference lies in the following "but" clause. Ge picked the future sense "they will" while Xu kept "they may". The former "will", to some extent, further strengthen the cycle of nature. Overall, meaning equivalence is better accomplished by Ge's version.

Example five：'''默默时，便从凝然的双眼前过去。'''

Ge：'''When I am standing still and quiet, my eyes carefully follow its progress past me.'''

Xu：'''When I am in contemplation, my gazing eyes feel the day passing by.'''

Analysis:

In example five, firstly the two translators chose a different expression for “默默”. Compared with Xu’s “in contemplation”, Ge’s “standing still and quiet” is more vivid and touching, creating a picture that attracts the readers’ empathy. Secondly, apart from taking “my eyes” as the subject, one translated “凝然” into an adjective “gazing”, the other an adverb “carefully”. In this case, Ge’s “carefully”, together with the verb “follow” reproduced the scene in the source text more specifically and convincingly.

Example six：'''在逃去如飞的日子里，在千门万户的世界里的我能做些什么呢？只有徘徊罢了，只有匆匆罢了；'''

Ge：'''During these fleeting days what can I, only one among so many, accomplish? Nothing more than to pace irresolutely, nothing more than to hurry along.
'''

Xu：'''Amid the fleeting days, what could I do in the world of hustle and bustle, but roaming and sighing the flight of time?'''

Analysis:

In example six, for “千门万户的世界”，Xu’s “the world of hustle and bustle” not only contain Ge’s “so many” people, but also the fast-pace of the world. Besides, their treatment of “徘徊” and “匆匆" saw a big difference. Ge used "pace irresolutely" and "hurry along" while Xu "roaming and sighing the flight of time". Obviously, Ge adopted the literal translation and Xu, free translation.

Here, given the context, "徘徊” “匆匆” is no way just point to the exact action. To sum up, Xu’s version is more consistent with the meaning of the original.

====5.2 Functional Equivalence in Style====
Example one：'''《匆匆》'''

Ge：'''Haste'''

Xu：'''The Fight of Time'''

Analysis:

In example one, “匆匆” in the source text varies in part of speech. For example, “匆匆” in “去来的中间，又怎样地匆匆呢？” “我觉察他去的匆匆了" is an adverb, in "只有徘徊罢了，只有匆匆罢了” is a noun. Here both Ge and Xu translated it into a noun, which conforms to the title-style. Ge’s “Haste”, compared with Xu’s “The Flight of Time”, is more concise and consistent in form.

Moreover, “Haste” pronounces with only one syllable and ends in a combination of fricative and blast, which sounds like a sigh and is more in line with the emotional tone of the source text. Therefore, Ge’s version reproduces the original style in a better way.

Example two：我不禁'''头涔涔而泪潸潸'''了。

Ge：Uncontrollably, my '''sweat and tears stream down'''.

Xu：Aware of this, I feel '''sweats exuding from my forehead, and tears brimming in my eyes'''.

Analysis:

In example two, Xu translated it into two simple sentences, with diversity in the use of words such as “exude” “brim”. Nevertheless, Ge’s “stream down” is more precise, and condensed as same as the style of the original.

Example three：'''你聪明的，告诉我，我们的日子为什么一去不复返呢？'''

Ge：'''You who are wiser than I, please tell me why it is that once gone, our days never return.'''

Xu：'''You my sage, please tell me, why should our days roll by, never to return?
'''
Analysis:

In example three, here the sentence is the last paragraph, and repetition is applied. From the two versions, we can tell that both Xu and Ge maintained this rhetorical, wording, and tone. One thing worth mentioning is that Ge emphasized “the days” for the first time and the second “once gone”. Besides, he transformed this question into a definite sentence.

In an overview, the first “你聪明的，告诉我，我们的日子为什么一去不复返呢？” provokes the reader to think. After elaboration, the question appears again at the end of the text, which is a finishing touch but implies a certainty: our days are gone. Ge’s translation reproduces the repetitive rhetoric of the original text, and more skillfully reflects the different connotations in line with the sequence of the two questions by emphasizing different words.

The treatment of the last sentence into a definite sentence is even more exquisite, serving both as the answer and conclusion for the whole text: the past cannot be repeated, only time can be cherished.

Example four：'''燕子去了，有再来的时候；杨柳枯了，有再青的时候；桃花谢了，有再开的时候。'''

Ge：'''The swallows may go, but they will return another day; the willows may whither, but they will turn green again; the peach blossoms may fade and fall, but they will bloom again.'''

Xu：'''Gone are swallows, but they may come back again; withered are willows, but they may turn green again; fading away are peach blossoms, but they may flower again.'''

Analysis:

In example four, both Ge and Xu preserved the sentence structure of the source text. Differing from Ge’s version which strictly abided by the original wording, Xu adopted inversion. He underlined the verb of “去” “枯” “谢”, attempting to stress the changes brought by time: as spring goes by and autumn comes, flowers bloom and fall, but only time remains unchanged and keeps moving forward. Yet from the point of retaining the style and melody beauty, Ge’s version is more fluent and catchier.

Example five：'''是有人偷了他们罢：那是谁？又藏在何处呢？是他们自己逃走了罢：现在又到了哪里呢？ '''

Ge：'''Are they stolen by someone? Then, by whom? And where are they hidden? Or do they run away by themselves? Then, where are they now?'''

Xu：'''Are they stolen by someone? If so, who could it be, and where could they be hidden? If they run away by themselves, where are they now?'''

Analysis:

In example five, three questions and two declarative sentences combined. Xu copied this pattern in his translation while Ge turned the two declarative sentences implying guesses and doubts—“是有人偷了他们罢”, “是他们自己逃走了罢” into questions. By enhancing the questioning tone, Ge’s version effectively fulfills the purpose of guiding the readers along with the author to explore the answer, as well as the style equivalence in translation.

Example six：早上我起来的时候，小屋里射进两三方斜斜的太阳。'''太阳他有脚啊'''，轻轻悄悄地挪移了；我也茫茫然跟着旋转。

Ge：In the morning when I get up, there are two or three rays of sunlight slanting into my small room. '''The sun, does it have feet?''' Stealthily it moves along, as I too, unknowingly, follow its progress.

Xu：When I get up in the morning, the sunshine the slanting sun sheds beams into my room, edging away gently and quietly, '''as if he is footed.''' Without awareness, I feel myself already echoing his revolution.

Analysis:

In example six, personification is used in “太阳他有脚啊”, which illustrates that time flies like a shuttle. Xu used the adjective "footed" and related it as a clause led by “as if”. Ge, in another way, translated it into a question—“The sun, does it have feet?”. He put “The sun” at the beginning of the sentence and used the pronoun “it” to emphasize the temporal symbolism of the sun. Ge’s version, with a stronger questioning tone, reinforced the author's helplessness about the passage of time. Does the sun have feet? How else could time pass so quickly?

Example seven：'''过去的日子如轻烟，被微风吹散了，如薄雾，被初阳蒸融了；'''

Ge：'''The days that are gone are like smoke that has been dissipated by a breeze, like thin mists that have been burned off under the onslaught of the morning sun.'''

Xu：'''The bygone days like wisps of smoke, have been blown away by breezes and like clusters of thin mist, have been evaporated by the rising sun.'''

Analysis:

In example seven, Ge and Xu both used the preposition "like" and the perfect tense "have/has been". Given the sentence pattern, the two translators paused at a different beat. Xu cut it as the same as the source text, and flows more smoothly, structured in neat style with "wisps" and "clusters", "blow away" and "evaporate". To conclude, Xu observed the style equivalence.

Example eight：'''于是——洗手的时候，日子从水盆里过去；吃饭的时候，日子从饭碗里过去；'''

Ge：'''Then as I wash up, the day passes through my washbasin, and at breakfast through my rice bowl.'''

Xu：'''Thus, when I wash my hands, the sink washes away the day. When I have a meal, the bowl vanishes the day.'''

Analysis:

In example eight, although Xu’s translation is consistent with the original text in terms of syntax, and shows his innovation of not using “the day”, namely, “time” as the subject, which restored the scene and created a sense of being in it. The materialization of time, that is, the use of tangible things to replace the invisible time to show the dynamics of its passing. Compared with Ge’s translation, Xu's seems slightly abstruse, but it cannot efface its shining points.

===VI. Conclusion===
The motion of this paper derives from the gap of research on foreigner’s translations of ''Cong Cong'', especially from the perspective of Nida’s functional equivalence theory. Moreover, this paves the way for further analysis of this theory’s significance and applicability in prose translation. In this process, based on translations of Ge Haowen and Peter Jingcheng Xu, cases are listed and exemplified to discuss how does Nida’s functional equivalence in meaning and style be achieved in Cong Cong, a typical literary work with distinctive colloquial and sound style.

In general, both Ge and Xu have their own strengths and characteristics. By comparison, Ge’s translation is better in light of the correspondence of the theory and features of prose translation. Ge better preserved the language style and emotional tone of the source text, reproduced the beauty of its meaning, and achieved a perfect combination of “translation” and “expressiveness”.

What’s more, Peter Jingcheng Xu, a promising young translator, also left a great impression with his translation. His succession of three exclamations—“Alas” “Nothing” “Nay, not even…” sends the readers into a shock both visually and mentally; His “the sink washes away the day” and “the bowl vanishes the day” open a new perspective for readers to taste the prose ''Cong Cong''.

To conclude, the functional equivalence initiated by Nida is of great and profound significance in prose translation which is worthy of being paid more attention to.

===VII. References===

* GOLDBLATT, H. Haste. In J.S.M LAU&H. GOLDBLATT (eds.) The Columbia Anthology of Modern Chinese Literature[C]. New York: The Columbia University Press, 1955.

* Ge Haowen (2011) ‘A Mi Manera: Howard Goldblatt at home A self-interview’, Chinese Literature Today, 2(1): 97-104.

* Hongping Chen, Kaimeng Zhao. On the Functional Equivalence in Literary Translation[C]. Information Engineering Research Institute, USA. Proceedings of 2016 3rd International Conference on Psychology, Management and Social Science (PMSS 2016). Information Engineering Research Institute, USA:智能信息技术应用学会, 2016: 139-143.

* ''Howard Goldblatt Collection'', Chinese Literature Translation Archive, University of Oklahoma (USA).

* Nida, Eugene A. ''Language and Culture: Contexts in Translating''[M]. Shanghai: Shanghai Foreign Language Education Press, 2001.

* Nida, Eugene A. & Taber, C. R. ''The Theory and Practice of Translation''[M]. Shanghai: Shanghai Foreign Language Education Press, 2004.

* Tan Zaixi. ''On Nida’s Translation Theories''[M]. Beijing: China Translation & Publishing Corporation, 1999.

* Cao Dan蔡丹, Chen Wenan陈文安．(2014). 从音律美的角度分析叠词的英译——以《匆匆》的两个英译本为例 [Analyzing the English Translation of Superimposed Words From the Perspective of Phonetic Beauty—Comparison of two English Versions of “Cong Cong”]．现代语文（语言研究版） Modern Languages (Language Research Edition) (9): 159-160．

* Cen Junhao岑俊豪. (2015). 浅谈尤金·奈达的“功能对等翻译论”在译文《匆匆》中的应用 [An Analysis on the Application of Eugene Nida’s “Dynamic Equivalence” Theory in Translation Rush] Overseas English 海外英语 (10):104-106.

* Guo Jianzhong郭建中. (1999). 当代美国翻译理论 [Contemporary American Translation Theory]. Wuhan: Hubei Educational Press 武汉: 湖北教育出版社,

* Li Xianyong李现勇, Pang Qiang逄强. (2012). 秉原文之形，传原文之神——《匆匆》朱纯深译本审美赏析 [Representing the Spirit of the Original Text Based on Retaining its Form—the Aesthetic Appreciation of Zhu Chunshen’s Translation of “Cong Cong”]. Youthful Years 青春岁月 (08): 92.

* Min Xiyong闵西鸿．(2013). 《匆匆》两译本修辞翻译风格对比研究 [Rhetorical Style Reproduction of Cong Cong in its Two English Versions]． Journal of Mudanjiang Normal University (Philosophy and Social Science Edition) 牡丹江师范学院学报（哲学社会科学版） (4): 113-115.

* Yi Hongbo易红波, Xu Shanshan许姗姗. (2020). 修辞视角下《匆匆》英译赏析——以朱纯深与葛浩文译文为例. [Rhetorical Analysis of Cong Cong—Based on English Translation by Zhu Chunshen and Goldblatt]. Journal of Sichuan Minzu College四川民族学院学报 29(04): 69-73.

* Eugene A. Nida尤金·A·奈达. (2004). 翻译科学探索 [Toward a Science of Translating]. Shanghai Foreign Language Press 上海外语出版社.

* Yang Fan杨帆 (2017). 从功能对等理论分析朱自清《匆匆》英译 [An analysis of English translation of Zhu Ziqing’s “Hasty” from the perspective of functional equivalence theory] The Journal of Shandong Agriculture and Engineering University 山东农业工程学院学报 34(04): 189-190.

* Ye Naifang叶乃芳. (2008). 朱自清名篇散文的诗意 [The Poetic Beauty of Zhu Ziqing’s Proses]. Language Teaching and Research 语文教学与研究 (08): 103.

* Zhang Jing张静. (2006). 试论朱自清前期散文的抒情特色 [The Lyrical Characteristics of Zhu Ziqing’s Early Proses]. Modern Languages (Literature Research Edition) 现代语文(文学研究版) (04):60.

* Zhai Zihui翟子惠 Liu Linging刘凌玲 (2015). 《匆匆》英译本中修辞风格的再现—基于功能对等理论的视角 [On the Representation of Rhetoric Style in the English Version of Rush—Based on the Perspective of Functional Equivalence Theory]. Journal of Qinzhou University 钦州学院学报 30(12): 37-40.

==Semantic Translation and Communicative Translation 阳慧 Yang Hui 202070080646,英语口译==
Yang Hui 阳慧 202070080646

=== '''Abstract''' ===

In the early 80 's of the 20th century, Peter Newmark, a famous translation theorist, put forward a profound theory of semantic translation and communicative translation. It is considered that there are both differences and links between the two. Under the guidance of semantic translation and communicative translation, the translator uses corresponding translation strategies according to the type of source text and the characteristics of target language readers. From the perspective of semantic translation and communicative translation, this paper discusses the translation strategies under the
guidance of this theory to demonstrate the application of Newmark's translation theory in translation practice.

==='''Key words'''===

semantic translation; communicative translation; application

==='''题目'''===
语义翻译与交际翻译

==='''摘要'''===
20世纪80年代初期，著名翻译理论学家彼得·纽马克提出了影响深远的语义翻译和交际翻译理论。认为这两者之间既存在差异又存在联系。在语义翻译和交际翻译的指导下，译者根据源文本的类型和目的语读者的特点，使用对应的翻译策略。本文将从语义翻译和交际翻译视域出发，通过具体翻译案例的展示，探讨这一理论指导下的翻译策略论证纽马克翻译理论在翻译实践中的应用。

==='''关键字'''===
语义翻译；交际翻译；应用

==='''1.Introduction'''===
At present, when we discuss the western schools of modern translation theory, we always refer to Eugene a . Nida, a prominent representative in his field of research. Nida's translation theories, such as those on " dynamic equivalence ", are particularly popular among domestic translators. By contrast, peter Newmark, another prominent translation theorist, has little influence. In fact, Newmark's translation theory in the Western modern translation theory schools can also be called unique. In this paper, the author divides translation into two methods of " communicative translation and semantic translation " . From the two aspects of language form and content, the author discusses the translation methods of achieving different " equivalence " and provides new ideas and approaches for translation practice. In this paper, the author divides translation into two methods of " communicative translation and semantic translation " (Zhang Youyi 2007,20).

=== '''2.Development of Semantic translation and Communicative Translation''' ===
Semantic translation and communicative translation are important translation theories put forward by British translation theorist Peter Newmark. On the basis of summing up the previous translation theories and his own translation experience, he put forward these two important translation concepts. In the development of translation theory, it has made outstanding contributions. The essential difference between them is that semantic translation emphasizes retaining the style of the original text, while communicative translation focuses on communicative function, which makes it easy for the readers of the target language to understand(Tang Jie 2016,19). literal translation and free translation are inextricable topics when translation is discussed in the field of translation. It is under this kind of
thinking that the target text rarely considers the factors such as reader reflection, the category of the text and the purpose of translation (Ye Zinan 2001, 17).

At present, when we discuss the Western modern translation theories, we frequently refer to Eugene Nida, who is the most prominent representative in this research field. Nida's translation theories, such as those on "dynamic equivalence", are particularly popular among scholars of translation studies in China. By contrast, Peter Newmark, another prominent translation theorist, has relatively little influence. In fact, Newmark's translation theory within the Western modern translation theory schools can also be called unique(Xie Tianzhen 2008, 35).

The two strategies of "communicative" translation and "semantic" translation. From the two aspects of language, form and content, the author discusses the translation methods of achieving different "equivalences" and provides new ideas and approaches for translation practice. Nida once remarked on the theory of Newmark: "Semantic translation and communicative translation are important translation strategies put forward by British translation theorist Peter Newmark. On the basis of summing up the previous translation theories and his own translation experience, he put forward these two important translation concepts. Within the development of translation theories, they are an important part"(Tang Jie 2016, 65).

The essential difference between them is that semantic translation emphasizes retaining the style of the original text, while communicative translation focuses on the communicative function, which makes it easy for the readers of the target language to understand literal translation and free translation are inextricable topics, when translation is discussed. If we follow this kind of thinking, we rarely consider factors such as reader reflection, the category of the text and the purpose of translation in regards to the target text. (Ye Zinan 2001, 17)

==='''3.Comparison Between Semantic Translation and Communicative Translation'''===
Newmark regards language as a "tool for thinking and self-expression", which means that individual thinking differences determine the differences in style characteristics. In view of the extensive differences in texts, Newmark makes a detailed analysis of semantic translation and communicative translation in his book ''About Translation'' .
Liao Qiyi (2004) gives a more detailed explanation of semantic translation and communicative translation based on the summary given by Newmark. And according to Liao's explanation, it is summarized as follows(Newmark 2006, 123):

===='''3.1 Objectivity and Subjectivity'''====
First, semantic translation is objective, precise and subject to the culture of the source language and the original author. When translating the semantic meaning of the source text, it should be interpreted only when the connotation of the source text constitutes the biggest obstacle to understanding. In order to reproduce the thought process of the source text, semantic translation strives to keep the language features and unique semantic expressions of the source text, and gives full play to the expression function of the language. Communicative translation, on the other hand, is subjective, and the core lies in the transmission of information, making the reader think, feel and act, giving full play to the function of language to express information (informative)and producing effects (vocative), concentrating only on the response of the target language readers, making the source language yield to the target language and the culture of the target language. Therefore, when using communicative translation strategies, the translator has some freedom to modify the source text, but this does not mean that the translator cannot respect the source text(Tang Jie 2016, 60).

===='''3.2 Forms of Expression'''====
Second, there are differences between semantic translation and communicative translation in the form of expression. Semantic translation makes the form of the target text closer to that of the source text, and tries to retain the sound effect of the source text. Communicative translation focuses more on the response of the target language readers to easy reading, reorganizes syntax, utilizes more general words and collocations, and strives for a straightaway translation Semantic translation focuses on the transmission of textual meaning. Communicative translation, on the other hand, focuses on the transmission of textual context Semantic translation is still centered on the source language. Communicative translation, whereas, centers on the reader of the target language. mean that the translator cannot respect the source text(Tang Jie 2016, 61).

===='''3.3 Highlights on Contents '''====
Third, semantic translation and communicative translation have diverse highlights when the content and effect of information are contradictory. Semantic translation emphasizes content over effect, while communicative translation emphasizes effect over content(Tang Jie 2016, 61).this part is too short that to make readers understood.--[[User:Zhixing ma|Zhixing ma]] ([[User talk:Zhixing ma|talk]]) 01:51, 21 December 2020 (UTC)

===='''3.4 Language Style'''====
Fourth, compared with communicative translation, semantic translation is more technical, intricate, arcane even unintelligible. It does not lay emphasis on reproducing the intention, but focuses on reproducing the thinking process of the author of the source text. It tends to over translate, choosing more professional specific words than the source text to express the subtle differences of meaning. Communicative translation, on the other hand, is more unobstructed, simple, clear and direct, which is more in line with the language habits of the target language readers(Tang Jie 2016, 62).

===='''3.5 Length'''====
Fifth, the translation with semantic translation generally has no explanatory words to help readers comprehend, so the translation of communicative translation is usually longer than that of semantic translation. In addition, semantic translation takes smaller words, phrases or clauses as translation units, while communicative translation tends to take sentences and paragraphs as translation units(Tang Jie 2016, 62).

===='''3.6 Inferiority and Superiority '''====
Sixth, semantic translation is an art, which is more than one person's responsibility, there can be no inaccurate translation, and the translation is generally inferior to the original, but communicative translation is a skill, which can be undertaken by many people. The translated text is generally superior to the source text because of its emphasis on effect, concise and straightforward language, and appropriate polishing to make up for some missing meanings in semantic translation(Tang Jie 2016, 63).

Although there are many differences between semantic translation and communicative translation, they are closely related and cannot be separated completely. emphasis text only has a function alone, plays a single guiding role or only reflect a kind of method strategy, just for a variety of functions, methods, strategy , When semantic translation and communicative translation overlap in translation practice, no matter which strategy is adopted and guidance is reflected, the target text should subject to the basic grammatical structure and some fixed stylistic features of the target language while reflecting the ideological content of the source text(Liu Miqing 2008, 67).

==='''3.Relation Between Semantic and Communicative Translation'''===

Previously, Karl Buhler, a German linguist, proposes the model of "Language tools" to study Language in his book Theory of Language (1990. According to Buhler, there are four elements in )daily communication the speaker, the receiver, the symbol and the context, so in the process of language in communication, it should be at least three basic functions, that is, expressive function, informative function and vocative function; Then, the linguist R. Jakobson thinks that there should be six important factors in the process of intersection: that is, mode, context, receiver, sender, contact channel and message itself. On the basis of the theory of language function, Newmark divides the source text into three types: that is, expressive texts, informative texts and vocative texts(Ma Yujuan& Miao Ju 2009, 111).

According to Newmark, translation is the translation of the text, the study of translation cannot be separated from the text. And according to Newmark's point of view, the core of the expressive function of language lies in the thought of the speaker. The typical expressive texts mainly include: First, literary works such as poetry, novels, plays and ancient books; Second, authoritative works such as philosophical works, legal documents and political speeches; Third, autobiography, essays and literary works are included(Cheng Mei 1993, 62).

The core of the expressive text is the author-centered, and the author's status is sacred. When translating expressive texts, the translator should reproduce the features of the source language expression form in the target language to reflect a more complete aesthetic effect. Therefore, the translator should reproduce some figures of speech in the source language when translating this text. On the contrary, in some special expressive texts, the expressive function of the language, which requires the translator to be able to distinguish the emphasis when translating expressive texts, is higher than its aesthetic function(Che Yunfeng 2010, 57).

As for the informative function of language, Newmark believes that the core of the informative function of language hinges on the external situation context, the authenticity of topics and the objective world beyond the language. Therefore, the core of informative text lies in the objective authenticity of the information content. In the process of translating informative texts, the translator should present the authenticity and accuracy of the information content of the source text in the target language as completely as possible. Therefore, the translator should take the target language as the orientation and pay attention to the effectiveness and accuracy of communication(Newmark 2001, 62).

However, it should be noted that the success of the translation of informative texts largely depend on the linguistic features and stylistic features of the texts themselves. In addition, for example, in the translation of informative texts, the greater the cultural differences between the source culture and the target culture, the more difficult it is to achieve equivalence between the translated text and the source text(Newmark 2001, 63).

The third type of text proposed by Newmark is the vocative text. He believes that the vocative function of language lies in the reader or the language receiver. The so-called "vocative" is that the author appeals to the reader or the receiver to act, think or feel something based on the emotional level, specifically, the author makes some response according to the intention of the reader. Therefore, when translating vocative texts, the translator should be guided by the target language rules and culture, and reproduce the vocative effect that is relative to the original author and the vocative elements that are faithful to the original author(Newmark 2006, 68).

==='''4.Application of Semantic Translation and Communicative Translation'''===

These three text types cannot be completely separated. Very few texts are pure fragmentary expressive, informative and evocative texts, but usually three or two texts have both functions, but with some emphasis. The formation of text type theory opens up a new perspective for translators to do translation work. In this way, before translation, translators should carefully study the text content and linguistic style after selecting the translated text, and determine the appropriate perspective of text type according to Newmark's analysis of text type(Cheng Mei 1993, 65).

Given the above, the ultimate goal of text type classification is to provide the most appropriate translation method, strategy and guidance for translated works. In succession, Newmark proposes the effective translation strategies and he thinks that semantic translation and communicative translation are the most convenient and extensive applications. As mentioned above, semantic translation lay emphasis on the thinking process of the original author, while communicative translation pays more attention to how the language itself achieves proper effect(Newmark 2006,54 ).

Therefore, semantic translation is applicable to expressive texts, while communicative translation is applicable to the latter two types of texts. He puts forward: materials suitable for semantic translation include texts that are as important to the specific language as the content of the speaker or author, whether it is philosophy, religion, political science, technology or literature. Materials appropriate for communicative translation include: news, informative writing, non-personal communication, propaganda, announcements, standardized writings and popular fictions"(Newmark 2006, 98).

In a word, the English version of Jingui Yaolue (Synopsis of Prescriptions of the Golden Chamber) is a type of text with both expressive and informative. According to Newmark. The knowledge to readers. Based upon the connotation of semantics and communicative translation theory and their discrepancies, the translator gives a general overview of the roles they play in practical application( Newmark 2001, 63).

On the score of transforming the content of the original text and author 's intention well and truly, the translator retains the linguistic characteristics and unique expressions of theorists when illustrating their theoretical notions and insights. When the translator translated certain words with cultural background, era background, and historical background, such as academic vocabulary and proper nouns in diversified subject domains, the translated names cannot be obtained based on her own assumptions and judgments. Instead, the translator should confirm whether her translation is a generic term recognized within the academia(Zhang Peiji 1981, 52).

The author abides by this rule firmly ,ring the translation process. Besides, sometimes, if the objective things are described in chronological order, causal order, logical order, or in the same primary and secondary order, the two languages have basically the same way of writing, it can be translated by linear translation method according to the specific situation, maintaining the consistency of voice and tense. Semantic translation can better reflect the author 's thinking process and the expression of opinions so that the target readers can read it without obstacles. The communicative translation provides the translator with more freedom. In translation, the translator must consider the target reader 's feelings and strive to guard linear translation method according to the specific situation, maintaining the consistency of voice and tense. English and Chinese have different thinking modes, language habits and means of expression(Xie Tianzhen 2008, 32).

===='''4.1 Application of Semantic Translation'''====
When translating, it is sometimes the case that certain words and phrases should be added, so that the translation can achieve the same effect as the original text in terms of content, spirit and style (Cheng Mei, 1993,58). Additional translation is to add words that are not in the original text but actually have certain meanings. In a word, through additional translation, firstly, it can ensure the integrity of the grammatical structure of the target text, and secondly, it can make certain that the meaning of the text is explicit and consistent with Chinese expression habits(Zhang Youyi 2007, 81).
Example 1:

Source text: The mother inclines over the child and both verticality and horizontality cease to be operative.

Target text:母亲的情感向孩子倾斜，纵向思维与横向思维都不再奏效。

It mentioned the inter-subjectivity theory earlier before this sentence. the author inquired relevant materials and found that this theory is the discussion of emotional cognition. Therefore, the word "t !" should be added to complete the content that is not clearly explained but gives a hint, so as to facilitate readers' understanding(Zhang Youyi 2007,91).It mentioned the inter-subjectivity theory earlier before this sentence. the author inquired relevant materials and found that this theory is the discussion of emotional cognition.

Inter-subjectivity theory is concerned with the horizontal expansion and vertical extension of thinking. Horizontal thinking, as the name implies, refers to the person's thinking has its characteristics of lateral, broad development. People with this kind of thinking are good at drawing inferences from one example. Vertical thinking refers to the thinking form that is carried out in a sequential, predictable and stylized direction within a kind of structure. It is a clear and logical thinking mode that is consistent with the development direction of things and human cognition habits(Ma Yujuan& Miao Ju 2009, 24).

In Example 1, the author indicates that because parents love their children so much, they will easily lose their sense of reason when they encounter problems with their children. This is realistic and commonplace phenomenon. Verticality and horizontality denote "垂直性"和" 横向性 " respectively, they are both abstract words. English expressions are sometimes abstract, while Chinese express abstract contents in concrete images. Literal translation will cause confusion. In this case, appropriate word likes " 思维" should be added according to the context to make the meaning concrete(Che Yunfeng 2010, 74).As for Example 1, the author indicates that because parents love their children so much, they will easily lose their sense of reason when they encounter problems with their children. This is realistic and commonplace phenomenon. Verticality and horizontality denote "垂直性"和" 横向性 " respectively, they are both abstract words. English expressions are sometimes abstract, while Chinese express abstract contents in concrete images. Literal translation will cause confusion. In this case, appropriate word likes " 思维" should be added according to the context to make the meaning concrete(Che Yunfeng 2010, 74).

===='''4.2 Application of Communicative Translation'''====
The four-character structure is the crystallization of the wisdom of the Chinese nation. It has a compact and flexible structure, gives the essentials in compendious language, and is easy to read. It is a major component of Chinese expressions, a terse language material(Ma Yujuan& Miao Ju 2009, 51).
Example 1:
Source text: This dissemination, however, has also been a kind of domestication(perhaps inevitable), as anyone who lived through the heady days of the late 1970s and the 1980s of line-in-the-sand warring factions - Marxists versus post structuralists, feminists versus Marxists, psychoanalytic theorists versus all three.

Target text:然而，这种传播也是一- 种归化(或许是不可避免的)，就像任何经历过20世纪70年代末和80年代那些令人兴奋的，界限分明的交战派别一样一马克思主义者与后结构主义者、女权主义者与马克思主义者、精神分析理论家与以上三者，这些派别的对抗。

“Line-in-the-sand" has the definition of dividing the demarcation line. As can be seen from the context, what is said here is the fighting status of various theoretical factions. These factions resisted each other. If the translation is rendered directly, the translation will be too plain, and it will not manifest the intense and tangle some circumstances. Thereby, based on her accumulation of Chinese traditional civilization, the translator adopted a vivid four-character idiom to describe such a situation, displaying the linguistic characteristics and particular qualities of Chinese, and giving the article an affinity(Tang Jie 2016, 66).

==='''5.Conclusion'''===

As Newmark said, it is impossible to use a single theory to support any work, nor can it use a single technique, nor can semantic translation and communicative translation. The ultimate goal of semantic translation and communicative translation is different. The semantic translation is the original author's service, which follows the way of thinking and text genre characteristics are all original text ;The ultimate goal of communicative translation, unlike semantic translation, is to make the reader better understand the translation, let the reader think and feel(Newmark 2001, 35).

Therefore, the translator needs to translate the main content of the original text, pay more attention to the social value of the translation, and conform to the target language of speech. In the study of semantic translation strategies and communicative translation strategies, we should note that the distinction between semantic translation and communicative translation is relative, not absolute, and is often complementary and complementary. Liao Qiyi, a Chinese scholar, argues that there is a common ground between semantic translation and communicative translation, and that there is a strong connection between semantic translation and communicative translation(Liao Qiyi 2004, 37).

Secondly, both must faithfully reflect the main content of the original text ;Finally, these two translation strategies can be combined when the readers of the translation are consistent with the readers' interests and knowledge level of the original text, which means that the author and the reader of the translation are truly realized. German linguist Karl Buhler proposed that language has three functions: information function, expression function and infection function. On the basis of his theory, Newmark sums up three types of text. Informative text, expressive text and call active text. Informative text is an objective summary of events(Liao Qiyi 2004, 38).

Newmark's translation theory emphasizes semantic translation and communicative translation as a whole, because they are two different and complementary translation methods. Context, time and city are the necessary factors in the process of translation . What kind of translation strategies are adopted, and specific problems need to be analyzed((Newmark 2006, 46).
.

If semantic translation is adopted, the translator aims to follow the content and form of the original text, but in order to make the translation more popular and natural, avoid the language obscurity caused by the great differences between Chinese and English, sometimes it is necessary to combine the two methods, which combines the faithfulness of the author with the faithfulness of the reader, that is to promote the normal communication even in the translation of a sentence, at the same time two methods can be used to ensure the smooth communication and attract more readers(Tang Jie 2016, 78).

===Reference===

Peter Newmark. (2001).Approaches to Translation. Shanghai: Shanghai Foreign Language Education Press.

Peter Newmark. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language Education Press.

Peter Newmark. (2006). About Translation. Shanghai Foreign Language Education Press.

Cheng Mei 成梅. (1993). “翻译理论探秘，反思及应用——纽马克译论精选”[Exploration, Reflection and Application of Translation Theory--Selected Version of Newmark Translation Theory]. Shanghai: Shanghai Science and Technology Translation 上海科技翻译.

Cheng Hongzhen 程洪珍. (2003). 英汉语差异与英语长句的汉译[ Differences Between English and Chinese and Translation of Long English Sentences]. ''中国科技翻译'' China Science and Technology Translation(4)21-22.

Che Yun 车云峰. (2010). 牛津实用英汉双解词典[Oxford Practical Dictionary of English and Chinese]. London: Oxford University Press 牛津大学出版社.

Liao Qiyi 廖七一. (2004）. 当代英国翻译理论[Contemporary British Translation Theory]. Wu hai: Wuhai Education Press 武汉教育出版社.

Liu Miqing 刘宓庆. （2008）. 翻译基础[Translation Basis]. Shanghai: Huadong Normal University 华东师范大学.

Ma Huijuan 马会娟& Miao Ju苗菊. (2009). 当代西方翻译理论选读[A Selection of Contemporary Translation Theories]. Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

Tang Jie 唐洁. (2016). 语义翻译与交际翻译的区别与应用[Differences and Applications Between Semantic Translation and Communicative Translation].Hu Nan: Hu Nan Press 湖南出版社.

Xie Tianzhen 谢天振. (2008). 当代国外翻译导读[Introduction to Contemporary Foreign Translations]. Tianjin: Nankai University Press 南开大学出版社.

Zhang Peiji 张培基. (1981). 英汉翻译教程[English-Chinese Translation Teaching]. Beijing: Foreign Language Teaching and Research Press 外语教学与研究出版社.

Zhang Youyi 张友谊. (2007). 论彼得·纽马克的语义翻译[On Peter Newmark’s Semantic Translation Theory]. ''高等函授学报''Journal of High Correspondence(10)70-71.

Ye Zinan 叶子南. (2001). 高级英汉翻译理论[Advanced English-Chinese Translation Theory]. Beijing: Tsinghua University Press 清华大学出版社.

--[[User:YangHui|YangHui]] ([[User talk:YangHui|talk]]) 03:55, 21 December 2020 (UTC)

==A Study of Functional Equivalence in Translating Children's Literature---A Case Study on ''The Lion King'' 刘智伟 Liu Zhiwei 202020080622==

<center>刘智伟 Liu Zhiwei, 202020080622 </center>

===Abstract===
Childhood is the most important stage of life development, and the influence of children's literature on children's education is in the first place. Children's literature is particularly required to be vivid and easy to understand, which requires that translation strategies should be adjusted according to the characteristics of children's psychological development and on the basis of functional equivalence translation theory. Based on the characteristics of children and children's literature, and combined with the translation strategies and methods of ''The Lion King'', this chapter makes a more profound analysis of translation equivalence theory.

===Key Words===
Children's Characters, Children's Literature, Functional Equivalence Theory --[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 01:59, 1 November 2020 (UTC)

===题目===
功能对等理论在儿童文学翻译中的使用---以《狮子王》为例

===摘要===
儿童期是人生发育最重要的阶段，而儿童文学对于儿童的教育影响处于前位且是第一性的。儿童文学特别要求通俗易懂，生动活泼，这也就要求儿童文学翻译作品应根据儿童心理发展特点、基于功能对等翻译理调整翻译策略。本文主要是通过儿童特点、儿童文学特点，同时结合《狮子王》翻译策略与方法，对翻译对等理论进行更加深刻的解析。

===关键词===
儿童特点，儿童文学，功能对等理论

===Introduction===
Children’s literature contains different kinds of genres such as children’s prose, children’s novels, fairy tales and so on, in which fairy tales are the most special one and the most popular one for there are strange plots, vivid expressions and interesting characters helping children form theirs values towards the world. To make English literature suitable for Chinese kids, translators should think about cultural backgrounds, psychological features and linguistic features of the readers based on the theory of equivalence.

===The Introduction of the Theory of Equivalence===
Functional equivalence is a translation theory put forward by Eugene Nida, which consists of dynamic equivalence and formal equivalence making great contributions to translation theory. In his book ''Toward a Science of Translating'' (1964), he put forward and distinguished what he called dynamic equivalence and formal equivalence for the first time. Later, he expounded dynamic equivalence in his book ''The Theory and Practice of Translation'' (1969).
Dynamic equivalence is therefore to be defined in terms of the degree to which the receptors of the message in the receptor language respond to it in substantially the same manner as the receptors in the source language. (Nida, 1969) To avoid being misunderstood and provide a clearer meaning, Nida used “functional equivalence” to replace “dynamic equivalence” in From One Language to Another (1986). According to Nida, the best version of translation should never look like a translation. To avoid such feeling of translation, certain fundamental sets of precedence in translating should be established, such as the precedence of contextual consistency, the precedence of dynamic equivalence and precedence of forms that are acceptable to the readers. At the same time, translation should not be isolated and cultural background should be considered and try to make translations with original features and without cultural differences. While there is no possibility to balance between significance and culture, one must abandon the formal equivalence. Furthermore, it is better to recreate when the changes of form cannot show the original meanings of the text.
According to the functional equivalence theory, testing the quality of translation does not consist in a comparison of corresponding lexical meaning, grammatical classes, and rhetorical devices to see the extent of verbal consistency, but in the response the readers act after reading the translation. To sum up, the functional equivalence theory focuses on reader’s response, which calls for the response of the original receptors to original text (Jia Xiuhai 2008).

===The Salient Features of Children’s Literature===
Children’s literature formed in the mid-18th century with the publishment of Émile, ou De l'éducation, a book of Rousseau. The advent of Hans Christian Andersen fairytale marked the beginning of the boom period of world children’s literature. After 20th century, a large amount of excellent works came out all over the world pushing it into another boom period. There was no specific literary works for children in the early period of China until the “New Culture Movement” period when children’s literature occurred to be an independent status. (Hua Xiaofen 2020, 91)
Children’s literature, as a way of enlightenment, is required to be serious but as a kind of reading material for children it is required to be simple and interesting. At the same time, children’s linguistic features, cognitive features and psychological features should be considered in order to meet the needs of children. On the contrary, a lot of authors try very hard to write children’s literature so as to make them “de-adultification”.(Zhang Yanling 2019, 248)

The beginning of literature is from imitation so that a large amount of translation works of children’s literature come out to learn foreign works of children's literature. The difference between English and Chinese is clear but to make language interesting with translating it in proper way is not an easy thing.(Tang Huaying2017, 133)

====Distinct Themes in Children’s Literature====
Childhood is the developing period of a man which means it is the most important stage in one’s life and children in this time have a sensitive sense to learn new things. From simpleness to complexity, children have formed a complete system of perception and their understandings change to be deeper from the surface understanding. As a kind of enlightenment, children’s literature provides a way for children to learn simple lessons so that it contains simple but distinct themes, clear but positive themes with educational meanings. Furthermore, children’s literature in foreign countries, especially in British and America, emphasizes on maternal love that is often reflected in girls’ childhood. And in children’s literature, it also shows a world in imagination with a sharp contrast with the real world in order to open children’s eyes. Children could recognize truth from bad things, beauty from colorful things and kindness form cruel things. At the same time, culture of religion cannot be avoided in literary works. To infuse correct religious ideas properly is what we need to think deeper in case that the literary works should get in the way for children to know the world.(Wang Yali 2020, 74)

To be an excellent translator of children’s literature, one should grasp the distinct theme in each work, paying much more attention to the values that the work wants to show about, for all the literary works for children must have a positive effect on children. In other words, a translator should take the responsibility of choosing best works and translating them from the perspective of a child. Just as Chen Bochui, an author of children’s literature, says that only if an author writes his works through the perspective of a child, hearing by the ears of a child, seeing by the eyes of a child, and feeling by the heart of a child, can he have literary works understood and appreciated by children. It is the same for a translator because translating is like following the footprints of the original works.(Hua Xiaofen2020, 91)

====Various of Genres of Children’s Literature====
Various of genres can be found in children’s literature which consists of poem, novel, fairy tale and allegory and so on. Different genres may show different aspects of the world and different genres may provide different ways to know the world pushing children form a complex but colorful cognitive system. Poem is the most beautiful genre containing impressing rhythm, catchy words, and simple content, which provides an easier way for children to learn to use language in a graceful manner. Novel is usually a long story that contains a complete system like family or society, through which children could get an overview of the world. Fairy tale is usually different from the real world but reflects the real world in some ways. Children are very fond of this kind of genre for it enriches children’s experience and has an impressive influence on their thinking. Different genre gives different possibilities but rationality and normality should be put in the first place.(Hua Xiaofen2020, 91)

To become an excellent translator of children’s literature, one must get to know the essence of different genres in order that a translator can transfer his styles easily in different genres. Translation is a complex process that consists of many steps. Zhang Meifang (1999) once pointed out that “In the process of translation, a translator is the recipient of the source text and the producer of the target text either. In this way, he must have text analysis in both of the two processes and compare the results to finish the translation task properly.” Newmark come up with the three steps of translation: firstly, understand and analyze the source text; secondly, conceive a mind map of translating about the choice of words and sentences; thirdly, reproduce the text according to author’s intention, readers’ expectation, and proper regulation. Choosing proper translation strategies through text analysis is necessary.(Zhou Xuanfeng2004, 102)

====Vivid Expressions in Children’s Literature====
In the period of childhood, language system is not mature enough to accept all the linguistic phenomenon. And children cannot focus on the same thing for a long time so that abstract and complex languages cannot arise their attention. To make sure that children of different ages can understand the expression easily, vivid expressions are acceptable. In 1865, the publication of ''Alice's Adventures in Wonderland'' caused a stir and it fully showed the vivid expressions of children’s literature. It is a story about the real experience in wonderland of the sweet girl, Alice. The reason why it is still popular in the world is that it tells an interesting story with simple words and the translation even uses allusions in ''Journey to the West'' to stimulate children’s interests. (Hua Xiaofen2020, 91)

To be a good translator of children’s literature, one must learn children’s psychological and linguistic features in order to translate the literary works in a proper manner. Different from adults, the linguistic competence of children is not as perfect as that of adults. According to a research about linguistic features of children, children acquire intonation of Chinese first and then pronunciation. The acquisition of vowels is much earlier than that of consonants. It is reported that a kid aged three years old making mistakes in speaking language is very normal. Language acquisition in the early age of childhood must go through a specific process and children in this stage don’t have a mature system for language and their cognitive ability is limited so that translators should try to use simple but vivid words to make children of different ages understand texts easily.(Cao Li2018, 437)
====Cultural Infusion in Children’s Literature====
Cultural confidence is a core point in today’s development of all aspects. Culture is the soul of a nation and it pushes the development of a nation in some ways. It is like an invisible weapon which influences people’s mind and value towards the world. Nowadays, more and more literary works concern more about cultural infusion,through which Chinese culture can be spread to the whole world and foreign cultures can come into China either. In this way, literary works are regarded as an important tool to transmit cultures so that assessing literary works can be an essential point. And as a way of enlightenment for children, children’s literature plays an essential role in developing Chinese culture. (Liu Xiaoqing 2020, 91)

To be a translator taking the responsibility of exchanging different cultures, one must know the east and know the west. There’s difference in social conventions affected by geographical and historical factors. There’s difference in thinking patterns and authors in the western countries take sentence stricture for granted such as Shakespeare. There’ s difference in etiquette and Chinese culture has been influenced by Confucius. To combine the two kind of different cultures and to make it easy to understand become the key point for translators.(Wang Yali2020, 74)

===A Case Study: E-C Translation of ''The Lion King'' under the Guidance of Functional Equivalence Theory===

''The Lion King'' is story written by The Walt Disney Company inspired by Shakespeare’s Hamlet. It has been made into a movie in 1944 when it caused a stir to the whole world. Simba is the little prince of Pride Land, and his father Mufasa is the majestic king. However, his uncle Scar has designs on Mufasa's throne for a long time. In order to take the throne, Scar must eliminate the little prince for Simba will be the next king of Pride Land. Therefore, he has been wrestling to try every means to make Simba go outside of the land where there is no Mufasa protecting him, and then waits for the right opportunity to kill him with the help of those hungry hyenas who is the army of Pride Land. It is when Simba cannot fight that Mufasa comes to rescue him in time. Later, Mufasa is murdered by Scar who has tried every means to scheme against the real king of the land. After Mufasa’s death, Scar had ulterior motives to make Simba to leave and at the same time, he sent some hyenas to kill him, but Simba escaped to other place with his wit. Simba went through the very hot and dry dessert and encountered a meerkat named Timon and a kind warthog named Pumbaa who witnessed Simba grow into a powerful lion. Not long afterward Simba met Nana, his playmate when he was in his childhood. Nana told Simba that Pride Land had suffered a disaster and she encouraged him to return to the land but Simba was unwilling to get back to the place anymore. Later, Simba met with his father's spirit and decided to restore the country with the guidance of mage Rafiki. In the following struggle to restore Pride Land and save the people, Simba understood the true meaning of responsibility and got victory with the help of his friends and relatives. (Zhang Liya2020, 20)

''The Lion King'' is a glorious animation that praise justice and love, castigates evil and conspiracy, and it shows respect to the principle of the circle of life, and discloses a philosophy of the whole life. According to Nida’s theory, the translation work must represent the original meaning of the source text with proper words and structure. And to make the target text attract children’s attention, the translation work must find the best way to cater their interests. Due to the popularity of the movie version of The Lion King, the translation version is fewer. The translation version of The Lion King is translated by Song Ruixue and published by National Open University Press. (Zhang Liya2020, 20)
====Functional Equivalence at Lexical Level====
The use of simple words is the basic feature of children’s literature, through which the translators choose lucid and suitable words for children readers. Just as Nida mentioned that “Translation is the representation of the source text with the closest and most natural words, so the first equivalence is in semantics and the second is in literary genres.”(Xiong Ziwei2018, 9)
=====The Use of Reduplication=====
From the perspective of linguistic features, the use of reduplication in Chinese gives readers the beauty of rhyme, expression, and form so that it will arise children readers’ interests no matter in the aspect of reading or listening. On the other hand, the intonation will be stressed with the use of reduplication that will strengthen the emotional expressions which makes the character more prominent and the translation work more readable.(Xiong Ziwei2018, 9)

Reduplication is to reuse the same word so that it gives readers catchy rhythm which makes the ordinary words special and gives more power to language itself. In this way, the use of reduplication combining with the sound shows the mental activity of the character and children readers will easily get the image. (Xiong Ziwei2018, 9)

Example 1: The three scared bullies ran away as Scar looked from shadows.

Translation: 三只鬣狗吓破了胆，灰溜溜地逃跑了。刀疤躲在阴影里，看见了这一切。

The first example is taken from the part that Mufasa went to resecure Simba when he was in trouble. Mufasa’s majestic looking was showed up with the sharp contrast with bullies’ coward reactions. The translator doesn’t have a literal translation but adds an adverb in the replication form in which it makes the sentence beautiful in rhyme. Furthermore, the three bullies were scared and regretful at the same time so that “灰溜溜地” represents their psychological activity in a proper way. The coward characters seem to leap off the page, from which children will understand the character better and get the kindness from the bullies. (Song Ruixue2020,18)

Example 2: Simba saw his father fall. He ran calling Mufasa’s name but the king was already dead.

Translation: 辛巴眼睁睁地看着自己的父亲掉落深谷，他痛苦地呼唤着父亲的名字，然而木法沙再也无法回应他了。

The second example is taken from the part when Mufasa was murdered by Scar, and Simba could do nothing to help his father so that he just saw the death of Mufasa and felt devastated and self-condemned. For Simba, it is because of his inability that makes his father die who has loved him so much. For children readers, they may regard themselves as Simba who felt depressed and the word “眼睁睁地” causes a feeling of useless, through which children may get to understand the importance of responsibility. In this way, it makes a contrast between the helpless Simba and brave Simba who conquered Pride Land, through which children get a more impressive image of Simba.(Song Ruixue2020,24)

Example 3: Scar could not run away. Simba hit him with a powerful blow.

Translation: 刀疤再也逃不掉了。辛巴重重一击……

The third example is taken from the part when Simba began to fight with Scar and he hit him in the last second. The translator translates “with a powerful blow” to “重重地” making the sentence more easy to understand for a child and showing Simba’s power and anger. The use of reduplication not only makes the image impressive but also strengthens the emotion of Simba. It is in this part that Simba revenged for his father. Different from Shakespeare’s Hamlet, Simba didn’t have hesitations but on the contrary, he fought against Scar in a very quick and powerful manner. There is a clear boundary between truth and evil so that Simba’s decisive actions show that one must not hesitate to make choice or the evil will go on making troubles. (Song Ruixue2020,47)

The background of a story is difficult for a writer to explain to children readers for they don’t have a mature cognitive system to accept all the social and history background. However, the lexical choices of a writer or a translator can be a best way to show the deeper meaning of a simple story. Firstly, the use of republication makes every sentence in the story vivid and clear. Like a poem, the republication in each sentence gives readers beautiful rhythm that helps children form the sense of pace in language. At the same time, it is easy for them to accept this kind of beautiful expressions rather than those straightforward and dull words. Secondly, the use of republication makes each sentence in the story filled with the psychological activities of characters so that the complex changes of a character is showed up through very simple sentences. It is reported that children in the early age when they begin to learn language are very sensitive to every word they heard. And the use of reduplication helps them to use simple words to show their own feelings. The form of reduplication itself is a kind of beauty which will fulfill children’s need of appreciation of beauty. To summarize, the use of reduplication makes the whole text rhythmic, makes the whole story more vivid, makes all characters impressive and interesting.(Guo Zimeng2020, 94)

=====The Use of Adverbs=====
The use of adverbs in English is very common no matter in literary works or daily life. Whereas, we may hardly find adverbs in Chinese adults’ daily life. On the contrary, the use of adverbs in children’s literature makes the whole text filled with cute and clear expressions. The acquisition of Children’s emotion is the reflection of psychological states and social environment. According to Donald Olding Hebb, a Canadian psychologist, pioneer of cognitive psychophysiology, children’s emotion and cognition are inseparable. The expression of emotion relies on cognition in some way. In other word, understanding is prior to emotion and emotion is the production of cognition. In some literary works, the use of adverbs gives readers a chance to perceive the emotions of characters in order to improve the ability to feel emotion and express emotions in a correct way.(Xiong Ziwei2020, 9)

Example 4: All the animals were quiet and bowed in respect to Simba the little lion cub.

Translation: 动物们保持安静，他们心怀敬意地跪拜着小狮子辛巴。

Example 4 is taken from the part when Rafiki ceremoniously marked Simba’s forehead and lift him into the air for all to see. The translator uses the adverb to show the respect of all the animals in Pride Land. The meaning of “bow” is strange for a child to understand for children don’t have any ideas about social conventions and historical background. But the use of this adverbs shows the meaning of it which is a kind of behavior with respect. The social position of little Simba is represented in this way, through which children may understand the etiquette in a social group especially in family. The contrast between the respectable Simba and the Simba chased out by Scar is produced so that the changing features of a character are clear to be understood.(Song Ruixue2020,4)

Example 5: Simba told Scar his dad had just showed him the kingdom which he was going to rule.

Translation: 辛巴高兴地告诉刀疤，父亲带他参观了整个王国。这里所有的土地都将是他的。

Example 5 is taken from the part when Mufasa takes Simba to visit the whole land except the place under the shadow. The translator adds “高兴地” to show Simba’s excitement in order that children readers can feel Simba’s pure kindness that children will find themselves in this story. Comparing with Scar’s evil, Simba’s innocent character has a more impressive effect resulting in reader’s preference towards Simba.(Song Ruixue2020,13)

Example 6: “Being brave doesn’t mean you go looking for trouble.” Mufasa explained gently.

Translation: 木法沙温柔地回答：“儿子，勇敢并不代表你要到处闯祸。”

Example 6 is taken from the part when Mufasa rescued Simba from the hyenas and he taught him a lesson but in a very gentle way. The image of a father is usually strict and great, and the character of Mufasa makes it gentler which will make children have more admiration towards their father. At the same time, Simba’s mistake doesn’t get serious criticism because he tells the truth to his father. So in this part, children may learn to be a calm person and tell the truth no matter in what kind of situations. (Song Ruixue2020,20)

Example 7: “I can’t go back,” Simba replied.

Translation: “我回不去了。”辛巴绝望地说。

Example 7 is taken from the part when all of Simba’s partners come to persuade him to go back to Pride Land. The translator adds a adverb to describe his mental activity at that moment which makes the character round with guilty and desperation. But the word “绝望地” may be very strange for a child within 6 years old to understand because it is a word taught in the primary school so that it is necessary to explain about it. Regardless of this point, the use of this adverb will help children to feel the emotion of Simba who has guilty in his mind but wants to go back to his homeland hopelessly.(Song Ruixue2020,35)

To explain about a complex mental activity of the character is a great challenge for a writer or a translator of children’s literature, but the use of adverbs may solve this problem. And the use of adverbs in this story helps children to express their own feelings and expressing one’s own feeling is always a compulsory for a person at all ages. (Zhu Xiaotong2020, 95)

=====The Use of Four-Character Idioms=====
One of the features in Chinese literary works is the use of four-character idioms and it is a way for readers to learn Chinese culture. However, the use of four-character idioms in Children’s literature must be chosen according to children’s cognitive feature and knowledge background.(Zhou Wenjuan2018, 81)

Example 8: Mufasa asked why Scar had not come for the celebrations. Scar said he forgot.

Translation: 当木法沙询问他为什么没有来参加庆典的时候，刀疤漫不经心地说自己忘记了。

Example 9: Simba went through the very hot, dry desert until he could not go on and he collapsed.

Translation: 辛巴走在一片炙热干涸的土地上，最后精疲力竭地倒下了。

There are only two examples of four-character idioms used in this story. Both examples are talking about the two characters’ mental activities to highlight their mental changes. Due to children’s lack of knowledge storage, the use of four-character idioms gives a chance for them to learn in a pragmatic way.(Song Ruixue2020,7)

====Functional Equivalence at Syntactical Level====
The difference between children’s literature and literature for adults lies in the sense of direction, rhyme, and description. In syntactical level, it represents in the aspects of simple sentences and oral expressions. Children lack of ability to understand written language and they don’t have a mature cognitive system. To make all the content simple to understand, direct expressions should be put in the first place. At the same time, the use of simple sentences and oral expressions strengthen emotions of characters and add more interests for children readers. (Zhou Wenjuan2018, 81)

=====The Use of Simple Sentences=====
The use of simple sentence in children’s literature is the most common way to make it readable for children. The simple sentences that consist of fewer words and simple structures are allowed in order to accommodate children’s reading ability. Even though a few complex sentences are used, they are mostly the parallelism of simple sentences with loose structures. Furthermore, simple sentences make it easy to express naïve content to meet children’s childish instinct. (Lu Huaying 2017, 134)

Example 10: Simba begged his father to let him join, but Mufasa simply commanded Zazu to take Simba home as he sped off to protect the kingdom.

Translation: 辛巴央求父亲带他一起去，可是木法沙命令沙祖带辛巴回家，接着就迅速地离开了，他要保卫他的王国！

Example 10 is taken from the part when Mufasa goes to fight and orders Zazu takes Simba to go back home. All the actions happen at once so that the source text uses a complex sentence without a stop. Different from English, a long sentence in Chinese may be so difficult to understand for a child, so the translator divided it into four simple sentences with conjunctions like “接着” making it coherent and loose. (Song Ruixue2020,10)

Example 11: Under Simba’s rule, there was a lot of food and all the animals returned.

Translation：在辛巴英明的统治下，荣耀国食物充足，动物回归。

Example 11 is taken from the ending part that is the same as the start of the story representing a circle of life. The use of the three simple sentences produce a peaceful ending with relaxing tone. (Song Ruixue2020,48)

=====The Use of Oral Expressions=====
Oral expressions have differences in words, sentence structures and figures of speech comparing with formal expressions through which the literary work becomes native and naïve. On the contrary, it has the same meaning as the formal expressions but it represents the content in different tone, style and emotion which is suitable for different situations. And the choice of oral expressions depends on context and social background of the text. (Lu Huaying 2017, 134)
Example 12: Scared, the cubs ran for their lives.

Translation: 两个小家伙拼命逃跑，他们被吓坏了！

Example 12 is taken from the part that Simba and Nana ran away from the danger in a hurry. However, the expression of example 12 is flat and it doesn’t represent their fear. Whereas, the translator divides the sentence into two and makes it tense giving readers a feeling of hurry. Children readers may feel their fear through the sentence “他们被吓坏了” which is more vivid than a word and earlier to understand. (Song Ruixue2020,18)

Example 13: Timon told Simba to forget about the past and enjoy the new life.

Translation: 丁满告诉辛巴把过去抛在脑后，享受新的生活。

Example is taken from the part that Simba escapes from Pride Land and meets his new friends to start a different and new life. The use of “抛在脑后” makes children readers to think about the real meaning of it but it produces a more vivid result than a single word “forget”. (Song Ruixue2020,31)

The psychological features and cognitive features make us believe that only interesting things can arise children’s curiosity and children like to read interesting stories and play interesting games at the same time. So, it is necessary to make children’s literature simple but interesting, short but colorful. (Tian Hua2008, 77)

===Conclusion===
Golgi once said that “children’s literature is a kind of happy literature” so that to make children’s literary works easier to accept by children readers, one must focus on language used in the works. To summarize, the translation of children’s literature is simple but vivid focusing on representing character’s mental activities and helping children learn to express themselves with correct words. To focus on reader’s response, functional equivalence theory in translation of children’s literature is widely used. Functional equivalence theory solves the long-standing discussion over "literal translation and free translation" problem. Both literal translation and free translation are desirable in certain translating practice so that the translation of children’s literature should be flexible according to children’s psychological and cognitive features. (Liu Xiaoqing2020, 91)
--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 02:16, 21 December 2020 (UTC)
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--[[User:Liu Zhiwei|Liu Zhiwei]] ([[User talk:Liu Zhiwei|talk]]) 02:16, 21 December 2020 (UTC)