Comp Stud Trans EN 5 - Revision history

Ma Xin: /* References */

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References

Ma Xin: /* Limitations and Suggestions for Future Study */

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Limitations and Suggestions for Future Study

Ma Xin: /* Proverb Translation about Religious Culture */

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Proverb Translation about Religious Culture

Ma Xin: /* Proverb Translation about Social Culture */

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Proverb Translation about Social Culture

Ma Xin: /* References */

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References

Ma Xin: /* Proverb Translation about Social Culture */

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Proverb Translation about Social Culture

Ma Xin: /* Proverb Translation about Material Culture */

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Proverb Translation about Material Culture

Ma Xin: /* Proverb Translation about Ecology */

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Proverb Translation about Ecology

Ma Xin: /* The Translation Studies about Proverbs */

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The Translation Studies about Proverbs

Ma Xin: /* The Translation Studies about Proverbs */

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The Translation Studies about Proverbs

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 ==References==
-*Eugene, Nida. (1945). Linguistics and Ethnology in Translation-Problems. ''Word'', 1/2, 194-208.
+*Nida Eugene, A. (1945). Linguistics and Ethnology in Translation-Problems[J]. ''Word'', 1/2, 194-208.
-*Eugene, Nida. (1964). ''Toward a Science of Translating''. Leiden: E. J. Brill.
+*Nida Eugene, A. (1964). ''Toward a Science of Translating''[M]. Leiden: E. J. Brill.
-*Evan-Zohar, Itamar. (1978). ''The Position of Translated Literature within the Literary Polysystem''. The Translation Studies Reader. Routledge.
+*Evan-Zohar, I. (1978). The Position of Translated Literature within the Literary Polysystem[A]. ''Literature and Translation''[C]. J.S. Holmes, J. Lambert & R. Van Den Brock. Leuven: ACCO, 117-127.
-*Hrisztova-Gotthardt, Hrisztalina., and Varga Melita, eds. (2014). ''Introduction to Paremiology: A Comprehensive Guide to Proverb Studies''. De Gruyter Open.
+*Hrisztova-Gotthardt, H., & Varga, M, A. (Eds). (2014). ''Introduction to Paremiology: A Comprehensive Guide to Proverb Studies''[M]. De Gruyter Open.
-*Lefevere, Ander. (1977). ''Translation Literature: The German Tradition from Luther to Rosenzweig''. Assen: Van Gorcum.
+*Lefevere, A. (1977). ''Translation Literature: The German Tradition from Luther to Rosenzweig''[M]. Assen: Van Gorcum.
-*Manser, Martin. (2007). ''The Facts on File Dictionary of Proverbs''. 2 vols. Infobase Publishing.
+*Manser, M. H. (2007). ''The Facts on File Dictionary of Proverbs''[M]. New York: Infobase Publishing.
-*Mieder, Wolfgang. (2009). ''International Bibliography of Paremiology and Phraseology'', 2 vols. Berlin: de Gruyter.
+*Mieder, W. (2009). ''International Bibliography of Paremiology and Phraseology''[M]. Berlin: de Gruyter.
-*Norrick, Neal. (2015). ''1 Subject Area, Terminology, Proverb Definitions, Proverb Features''. In Introduction to Paremiology. De Gruyter Open Poland.
+*Norrick, N. R. (2015). 1 Subject Area, Terminology, Proverb Definitions, Proverb Features[M]//In Introduction to Paremiology. De Gruyter Open Poland, 7-27.
-*Obelkevich, James. (1987). ''Proverbs and Social History''. The Social History of Language. Cambridge: Cambridge University Press.
+*Obelkevich, J. (1987). Proverbs and Social History [A]. ''The Social History of Language''[M]. Cambridge: Cambridge University Press.
-*Rohsenow, John. (2001). ''ABC Dictionary of Chinese Proverbs (Yanyu''). University of Hawaii press.
+*Rohsenow, J. S. (2001). ''ABC Dictionary of Chinese Proverbs (Yanyu)''[M]. University of Hawaii press.
-*Shuttleworth, Mark, and Cowie Moira. (1997). ''Dictionary of Translation Studies''. Manchester: St Jerome.
+*Shuttleworth, M., & Cowie, M. (1997). ''Dictionary of Translation Studies''[C]. Manchester: St Jerome.
-*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London and New York: Routledge.
+*Venuti, L. (1995). ''The Translator's Invisibility''[M]. London and New York: Routledge.
-*Wilson F.P. (1997). The Oxford Dictionary of English Proverbs. 3 vols. Oxford University Press.
+*Wilson F.P. (1997). ''The Oxford Dictionary of English Proverbs''[M]. Oxford: Oxford University Press.
-*Kou Fuming寇福明. (2007). 汉英谚语对比研究 [A Contrastive Study of Chinese and English Proverbs]. 中央民族大学 Minzu University of China.
+*Kou Fuming 寇福明. (2007). 汉英谚语对比研究[D] A Contrastive Study of Chinese and English Proverbs. 中央民族大学 Minzu University of China.
-*Liang Xiaohong 梁晓虹. (1993). 从佛教成语看佛教文化在中国的发展[The Development of Buddhist Culture in China Based on Buddhist Idioms]. 语言与文化多学科研究 [Multidiscipilinary Studies of Language and Culture]. 北京语言学院出版社 Beijing Language and Culture Institute Press.
+*Liang Xiaohong 梁晓虹. (1993). 从佛教成语看佛教文化在中国的发展 [A] The Development of Buddhist Culture in China Based on Buddhist Idioms. 语言与文化多学科研究[C] Multidiscipilinary Studies of Language and Culture. 北京语言学院出版社 Beijing: Beijing Language and Culture Institute Press.
-*Liu Yanli 刘艳丽. & Yang Zijian杨自俭. (2002). 也谈“归化”与“异化” [On “Domestication” and “Foreignization”]. 中国翻译 Chinese Translation Journal(06) 22-26.
+*Liu Yanli, Yang Zijian 刘艳丽, 杨自俭. (2002). 也谈“归化”与“异化”[J] On “Domestication” and “Foreignization”. 中国翻译 Chinese Translation Journal(06): 22-26.
-*Rohsenow, John. 罗圣豪. (2003). 论汉语谚语[On Chinese Proverbs]. 四川大学学报(哲学社会科学版) Journal of Sichuan University (Social Science Edition)(01) 62-70.
+*Rohsenow, J. S. 罗圣豪. (2003). 论汉语谚语[J] On Chinese Proverbs. 四川大学学报(哲学社会科学版) Journal of Sichuan University (Social Science Edition)(01): 62-70.
-*Qiu Nengsheng 邱能生& Qiu xiaoqin邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微 [Foreignization vs. Domestication in Cross-cultural Idiom Translation].上海翻译 Shanghai Journal of Translation(01):51-56.
+*Qiu Nengsheng, Qiu xiaoqin 邱能生, 邱晓琴. (2019). 文化差异背景下英汉习语翻译的异化和归化处理探微[J] Foreignization vs. Domestication in Cross-cultural Idiom Translation.上海翻译 Shanghai Journal of Translation(01):51-56.
-*Sun Zhili孙致礼. (2002). 中国的文学翻译:从归化趋向异化 [Chinese Literary Translation: from Domestication to Foreignization]. 中国翻译 Chinese Translation Journal(01) 39-43.
+*Sun Zhili 孙致礼. (2002). 中国的文学翻译:从归化趋向异化[J] Chinese Literary Translation: from Domestication to Foreignization. 中国翻译 Chinese Translation Journal(01): 39-43.
-*Wang Dongfeng 王东风. (2002). 归化与异化:矛与盾的交锋? [About Domestication and Foreignization].中国翻译 Chinese Translation Journal(05) 26-28.
+*Wang Dongfeng 王东风. (2002). 归化与异化:矛与盾的交锋?[J] About Domestication and Foreignization.中国翻译 Chinese Translation Journal(05): 26-28.
-*Wen Duanzheng 温端政. (2011). 中国谚语大辞典 [Dictionary of Chinese Proverbs]. 上海辞书出版社 Shanghai Lexicographical Publishing House.
+*Wen Duanzheng 温端政. (2011). 中国谚语大辞典[M] Dictionary of Chinese Proverbs. 上海辞书出版社 Shanghai: Shanghai Lexicographical Publishing House.
 Written by: --[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 13:17, 12 December 2021 (UTC)
 Corrected by:--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 14:37, 13 December 2021 (UTC)

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 ===Limitations and Suggestions for Future Study===
-There are many limitations in this paper and we will focus on two aspects. A general limitation is that we haven’t explored in detail about the history of domestication and foreignization in China and the West due to the length of the paper, which will be of great importance to understand the different roles they played in history. Additionally, this paper doesn’t take the development of proverbs into consideration. As time goes on, some ancient proverbs about agriculture, climate, etc., are not in the same status as in the ancient times because of the advance in science and technology. Meanwhile, many new proverbs are also constantly coined nowadays and we need further distinguish them with those appeared earlier.
+There are many limitations in this paper and we will focus on two aspects. One limitation is that we haven’t explored in detail about the history of domestication and foreignization in China and the West due to the length of the paper, which will be of great importance to understand the different roles they played in history. Additionally, this paper doesn’t take the development of proverbs into consideration. As time goes by, some ancient proverbs about agriculture, climate, etc., are not in the same status as in the contemporary times because of the advance of science and technology. Meanwhile, many new proverbs are also constantly coined nowadays and we need to further distinguish them from those appeared earlier.
 As for the suggestions for future study, we believe that there are of great values to study proverbs in China, western countries and so on. One aspect particularly interesting is the development of proverbs. Just as what John S. Rohsenow (2003: 62) said, proverbs are slowly disappearing in the Western countries because of the rise of individualism, which is also the core idea in Obelkevich’s explanation. On the contrary, they have continued to be used in China precisely because they entail the values of traditional community that is still importance in Chinese society. Relative studies can explore further the reason or tendency behind this comparative analysis.

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 ===Proverb Translation about Religious Culture===
-Religious culture plays a very important place in Chinese or western proverbs that includes a system of behaviors, practices, world views, sacred texts, holy places, etc. In the context of proverb translation, we can find so many elements related to diverse religions of different countries. As Liang (1993, 170-177) points out that there are more than 300 Chinese idioms related to Buddhism, so proverbs in China are also influenced greatly by religions like Buddhism and Taoism by analogy. At the same time, we can find so many traces of religions like Christianity and Catholicism in Western proverbs. Then, some examples below will be analyzed.
+Religious culture plays a very important place in Chinese or western proverbs that includes a system of behaviors, practices, world views, sacred texts, holy places, etc. In the context of proverb translation, we can find so many elements related to diverse religions of different countries. As Liang (1993:170-177) points out that there are more than 300 Chinese idioms related to Buddhism, so proverbs in China are also influenced greatly by religions like Buddhism and Taoism by analogy. At the same time, we can find so many traces of religions like Christianity and Catholicism in Western proverbs. Then, some examples below will be analyzed.
 Man proposes, God disposes (M-182);
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 情人眼里出西施 (W-659).
-In the first pair of proverbs, there is a similar meaning between them in Chinese and English. The first vision is a French proverb recorded in the early of 14th century and means that human plans and ambitions will come to nothing unless God chooses to permit their realization. In some degree, the second vision written in Chinese has some thing in common with the first one but differs in the images of God. In French and other western countries, God is the highest one in Christian. In China, the Chinese character Tian had the same status with God but it came from Buddhism on the contrary. When we are trying to translate them, domestication method is only suitable to achieve a similar meaning in different nations and fails to convey the tiny cultural diversity among Chinese and western countries. Besides, the second pair of proverbs are also good examples to show the nuances of domestication and foreignization methods. The proverb “love is blind” originated from western mythology and the goddess of love in ancient Greek was also called the blind God. Then, the Chinese proverb is used to describe the blindness of love as well but it has nothing to do with religion, referring to that “beauty lies in the lovers’ eyes”. In summary, cultural untranslatability can’t be ignored in proverbs that entail images like Xi Shi (a prototype beauty in China) and the blind God.
+In the first pair of proverbs, there is a similar meaning between them in Chinese and English. The first vision is a French proverb recorded in the early of 14th century and means that human plans and ambitions will come to nothing unless God chooses to permit their realization. In some degree, the second vision written in Chinese has some thing in common with the first one but differs in the images of God. In French and other western countries, God is the highest one in Christian. In China, the Chinese character Tian had the same status with God but it came from Buddhism. When we are trying to translate them, domestication method is only suitable to achieve a similar meaning in different languages but fails to convey the tiny cultural diversities among Chinese and western countries. Besides, the second pair of proverbs are also good examples to show the nuances of domestication and foreignization methods. The proverb “love is blind” originated from western mythology and the goddess of love in ancient Greek was also called the blind God. Then, the Chinese proverb is used to describe the blindness of love as well but it has nothing to do with religion, referring to that“beauty lies in the lovers’ eyes”. In summary, cultural untranslatability can’t be ignored in proverbs that entail images like Xi Shi (a prototype beauty in China) and the blind God.
 ===Proverb Translation about Linguistic Culture===

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 热闹的街道不长草 (W-691).
-There are two pairs of Chinese and western proverbs that have some connection with one and another. However, we couldn’t understand any of them without the background knowledge of social cultures in either nation. The first proverb means that a good product like wine does not need advertising, which is still trusted by some producers nowadays. The similar one could be found in China and explained as “if the wine is good, people will come as a matter of course.” But images in these proverbs are quite different as a result of different national cultures. The word bush refers to a bunch of ivy that was formerly hung outside a wine merchant’s premises in the ancient period of England, so bush here represents a more sincere commitment inherited in their conscience. But in ancient time, streets in the south of China are always winding due to the effects of terrain. Therefore, the second Chinese proverb here emphasizes on the bouquet of wine that can be smelled even in the distance. Even though there are some similarities in meaning between the two proverbs but we can’t translate them only by replaced one with another. Instead, both domestication and foreignization methods should be applied for proverb translation originated from different social cultures. We can use the first one to understand the meaning of proverbs and associate it with the second one to find out the internal values of different cultures. Same example could also be seen in the second pair of proverbs. The English vision is explained in ''The Oxford Dictionary of English Proverbs'' (Wilson 1970:381) as “an invective against the Barrenness of whores”, which has a pejorative connotation, while the Chinese one is only a fact that we obtain in our life through observation. So it’s not appropriate to translate them based on literal meaning of the proverb and then find a substitute in Chinese proverbs.
+There are two pairs of Chinese and western proverbs that have some connection with one and another. However, we couldn’t understand any of them without the background knowledge of social cultures in either nation. The first proverb means that a good product like wine does not need advertising, which is still trusted by some producers nowadays. The similar one could be found in China and explained as “if the wine is good, people will come as a matter of course.” But images in these proverbs are quite different as a result of different national cultures. The word bush refers to a bunch of ivy that was formerly hung outside a wine merchant’s premises in the ancient period of England, so bush here represents a more sincere commitment inherited in their conscience. But in ancient time, streets in the south of China are always winding due to the effects of terrain. Therefore, the second Chinese proverb here emphasizes on the bouquet of wine that can be smelled even in the distance. Even though there are some similarities in meaning between the two proverbs but we can’t translate them only by replaced one with another. Instead, both domestication and foreignization methods should be applied for proverb translation originated from different social cultures. We can use the first one to understand the meaning of proverbs and associate it with the second one to find out the internal values of different cultures. Same example could also be seen in the second pair of proverbs. The English vision is explained in ''The Oxford Dictionary of English Proverbs'' (Wilson 1997:381) as “an invective against the Barrenness of whores”, which has a pejorative connotation, while the Chinese one is only a fact that we obtain in our life through observation. So it’s not appropriate to translate them based on literal meaning of the proverb and then find a substitute in Chinese proverbs.
 ===Proverb Translation about Religious Culture===

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	*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London and New York: Routledge.		*Venuti, Lawrence. (1995). ''The Translator's Invisibility''. London and New York: Routledge.
		+
		+	*Wilson F.P. (1997). The Oxford Dictionary of English Proverbs. 3 vols. Oxford University Press.

	*Kou Fuming寇福明. (2007). 汉英谚语对比研究 [A Contrastive Study of Chinese and English Proverbs]. 中央民族大学 Minzu University of China.		*Kou Fuming寇福明. (2007). 汉英谚语对比研究 [A Contrastive Study of Chinese and English Proverbs]. 中央民族大学 Minzu University of China.

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 Bread is the soul of wit (M-33).
-The first proverb was recorded as early as mid-19th century and appeared in a rhyme written by James Payn. it means that the least desirable of two or more possible outcomes is the one that will occur in any situation. The second one is recorded in Artachthos, which means that food is essential for survival. We can see from these two proverbs that bread places an essential place in the food of western people, while the similar thing could be replaced as rice for most Chinese people. Since proverbs are the national heritage of people, images in a proverb from one nation like food and others should also be translated into similar images we can find in other nation. In other words, the domestication of translation method is more suitable to translate the fundamental images of different nations.
+The first proverb was recorded as early as mid-19th century and appeared in a rhyme written by James Payn. it means that the least desirable of two or more possible outcomes is the one that will occur in any situation. The second one is recorded in Artachthos, which means that food is essential for survival. We can see from these two proverbs that bread places an essential place in the food of western people, while the concept could be replaced by rice for most Chinese people. Since proverbs are the national heritage of people, images in a proverb from one nation like food and others should also be translated into similar images we can find in other nation. In other words, the domestication of translation method is more suitable to translate the fundamental images of different nations.
 Examples about the second type constitute the most interesting parts of comparative analysis about proverbs in China and the West, such as the disparate interpretations of dog in proverbs.

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 ===Proverb Translation about Ecology===
-Ecology is often understood as the scientific analysis and study of interactions among organisms and their environment, while it refers to the different regional cultures here. That is to say, the diverse cultures between China and the West are the results of various geographical environments and there is often considerable difficulty in finding some similarities in terms of such ecological features. The main difference between them in this regard could be summarized into one point: China is a landlocked country with obvious “continental attributes” in its culture, while people in most western countries live by ocean that results florid ocean culture of their nations (Qiu Nengsheng and Qiu xiaoqin 2019, 52). When it reflects in the proverbs, we can see that different images are selected by their nations to express the same ideas or views. Detailed analysis are showed as follows:
+Ecology is often understood as the scientific analysis and study of interactions among organisms and their environment, while it refers to the different regional cultures here. That is to say, the diverse cultures between China and the West are the results of various geographical environments and there is often considerable difficulty in finding some similarities in terms of such ecological features. The main difference between them in this regard could be summarized into one point: China is a landlocked country with obvious “continental attributes” in its culture, while people in most western countries live by ocean that results florid ocean culture of their nations (Qiu Nengsheng and Qiu xiaoqin 2019:52). When it reflects in the proverbs, we can see that different images are selected by their nations to express the same ideas or views. Detailed analysis are showed as follows:
 Firstly, it is reflected in the selection about the name of places in proverbs and we would use some places to refer to special things in our cultures.
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 不到长城非好汉 (One who fails to reach the Great Wall is not a hero) ((W-35).
-The first proverb is actually a Latin proverb (Mille vie ducunt hominem per secula Romam), referring to that many different ways can lead us achieve the same result. Rome behind it is used to refer the shrine for all people. In the second proverb, Paris is regarded as a kind of paradise by certain Americans and they want to get there even after death. In the following two Chinese proverbs, Mount Tai and the Great Wall are both used as stereotypes of majestic places in the mind of Han people. Regardless of Rome, Paris or Mount Tai, there is nothing in common between the ecology of different nations. If we just translate them simply by replacing with different names of places, such as “All roads lead to the ‘Great Wall’”, it was without a shadow of a doubt that people in China or the western countries would look puzzled facing with the translation. Therefore, foreignization method of translation is more suitable to translate proverbs related to ecology.
+The first proverb is actually a Latin proverb (Mille vie ducunt hominem per secula Romam), referring to that many different ways can lead us achieve the same result. Rome behind it is used to refer to the shrine for all people. In the second proverb, Paris is regarded as a kind of paradise by certain Americans and they want to get there even after death. In the above two Chinese proverbs, Mount Tai and the Great Wall are both used as stereotypes of majestic places in the mind of Han people. Regardless of Rome, Paris or Mount Tai, there is nothing in common between the ecology of different nations. If we just translate them simply by replacing with different names of places, such as “All roads lead to the ‘Great Wall’”, it was without a shadow of a doubt that people in China or the western countries would look puzzled facing the translation. Therefore, foreignization method of translation is more suitable to translate proverbs related to ecology.
 Secondly, our understanding about some images may be completely opposite due to climatic variables and domestication of translation is a better choice in such condition. The best example lies in images of east wind and west wind in Chinese and western proverbs.
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 In this pair of proverb, the opposite perceptions are showed in the different understandings between China and western countries like British. As for people lived in British, the west wind from the Atlantic Ocean is often warm and humid. But when it comes to the east wind, expressions such as words in A Collection of English Proverbs # are described as “the east-wind with us is commonly very sharp because it comes off the continent”. So, wind from the west is neither for man nor for beast. On the contrary, east wind from ocean often brings warm breeze and rain in need for Chinese in most places. Therefore, the east-wind is a thing to be grateful for peasants in ancient China and a thing to be disagreeable for people in most western countries at the same time. When we encounter with proverbs that carry with such images, translation of domestication will minimize misunderstandings by replaced them with others in their own nations.
-Last but not least, proverbs inhering in Chinese farming culture and western marine civilization also differ widely in their preferences of the diverse images. Proverbs about agriculture hold a special places in the history of Chinese paremiology. John S. Rohsenow (2003, xiv) also mentioned that some of the earliest recorded types of proverbs are the so-called “agricultural proverbs” and “weather proverbs”. for instance, Cui Shi # first collected this type of proverbs in his book Farmers’ Monthly Guide in the Eastern Han dynasty about eighteen hundred years ago. As a result, proverbs like “春耕宜迟，秋耕宜早 (it is more suitable to start spring ploughing later until the ground is fully thawed and autumn ploughing earlier before the ground is completely frozen. W-101) ” 、“春不种，秋不收 (Without spring sowing, there will be no autumn harvest. W-102)”. similarly as a result of geology, proverbs in most western countries are closely associated with ocean, such as “Little drops of water, little grains of sand, make a mighty ocean and a pleasant land (nothing is too small to be of value. M-172)”、“Many drops of water make an ocean (M-172)”.
+Last but not least, proverbs inherited from Chinese farming culture and western marine civilization respectively also differ widely in their preferences of the diverse images. Proverbs about agriculture hold a special places in the history of Chinese paremiology. John S. Rohsenow (2003:xiv) also mentioned that some of the earliest recorded types of proverbs are the so-called “agricultural proverbs” and “weather proverbs”. for instance, Cui Shi # first collected this type of proverbs in his book Farmers’ Monthly Guide in the Eastern Han dynasty about eighteen hundred years ago. As a result, proverbs like “春耕宜迟，秋耕宜早 (it is more suitable to start spring ploughing later until the ground is fully thawed and autumn ploughing earlier before the ground is completely frozen. W-101) ” 、“春不种，秋不收 (Without spring sowing, there will be no autumn harvest. W-102)”. similarly as a result of geology, proverbs in most western countries are closely associated with ocean, such as “Little drops of water, little grains of sand, make a mighty ocean and a pleasant land (nothing is too small to be of value. M-172)”、“Many drops of water make an ocean (M-172)”.
 All in all, proverbs in China or the West have great variants related to different geographical environments and we should use more proper methods between domestication and foreignization to translate them in order to minimize misunderstanding caused by this factor.

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 ===The Translation Studies about Proverbs===
-Proverbs, as a modern scholar in paremiology Neal Norrick says, are characteristically used to form a complete utterance, make a complete conversational contrivution and/or to perform a speech act in a speech event, which differentiate them from non-sentential items like proverbial phrases, idioms, etc. (Neal Norrick 2015, 7) Those words have often been created and used from generation to generation that were full with wisdom and truth we found in our daily life. We can find traces of them in different periods of history, such as Lord John Russell’s words “One man’s wit, and all men’s wisdom”, William Shakespeare’s “Brevity is the soul of wit”, Alexander Pope’s “Hope springs eternal in the human breast”, etc. Even well-known individuals like Winston S. Churchill, John F. Kennedy and others have formulated concise and memorable statements that have become proverbial(Mieder 2009). Therefore, it has great value to do research on proverbs, which can guide us to explore so many mysteries in languages.
+Proverbs, as a modern scholar in paremiology Neal Norrick says, are characteristically used to form a complete utterance, make a complete conversational contrivution and/or to perform a speech act in a speech event, which differentiate them from non-sentential items like proverbial phrases, idioms, etc. (Neal Norrick 2015:7) Those words have often been created and used from generation to generation that were full with wisdom and truth we found in our daily life. We can find traces of them in different periods of history, such as Lord John Russell’s words “One man’s wit, and all men’s wisdom”, William Shakespeare’s “Brevity is the soul of wit”, Alexander Pope’s “Hope springs eternal in the human breast”, etc. Even well-known individuals like Winston S. Churchill, John F. Kennedy and others have formulated concise and memorable statements that have become proverbial(Mieder 2009). Therefore, it has great value to do research on proverbs, which can guide us to explore so many mysteries in languages.
 So far, studies about proverbs collected in ''Introduction to paremiology: A Comprehensive Guide to Proverb Study'' (Hrisztova and Varga 2014) could be summarized in those aspects as follows: Outi Lauhakangas (categorization of proverbs), Peter Grzybek (semiotic and semantic aspects of the proverb), Roumyana Petrova (contrastive study of proverbs), etc. And this paper will focus on the comparative and contrastive studies between Chinese and Western proverbs.

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 So far, studies about proverbs collected in ''Introduction to paremiology: A Comprehensive Guide to Proverb Study'' (Hrisztova and Varga 2014) could be summarized in those aspects as follows: Outi Lauhakangas (categorization of proverbs), Peter Grzybek (semiotic and semantic aspects of the proverb), Roumyana Petrova (contrastive study of proverbs), etc. And this paper will focus on the comparative and contrastive studies between Chinese and Western proverbs.
-On the one hand, there are a lot of commonalities between China and Western proverbs. Essentially, they all stem from the same metaphorical thinking of human beings (Kou Fuming 2007, 53). Even though China and the West have diverse living conditions, cultural backgrounds and so on, we all have the same physical experience or cognitive mechanism in some degree that are summarized into languages as several equivalent proverbs of different nations. For instance, a English proverb“out of sight, out of mind” in western countries has the similar function and form with Chinese proverb of “眼不见，心不烦”. Both are close related with our bodies, then they convey almost the same feelings that we have about nettlesome things. Besides, we also have the similar feelings about a lot of images no matter what country we are in. Take the rat as an example. There is a proverb called “a rat crossing the street is chased by all” in British folklore, and we can also find a close correspondence of it in one of ancient Chinese proverbs named “老鼠过街人人喊打”. Rats are often regarded as hoodoos in China, Britain and other countries due to their act of stealing, so we will chase and try to kill them when we see them in the street. Hence, all knowledge that we obtain from the interaction with the world is passed on to the next generation as a form of proverbs. In a word, there exists many analogous proverbs in China and the West as a result of the same body experience and feelings about some things, while we can not ignore the fact that the number of such proverbs are quite limited due to the influence of other factors as follows.
+On the one hand, there are a lot of commonalities between China and Western proverbs. Essentially, they all stem from the same metaphorical thinking of human beings (Kou Fuming 2007:53). Even though China and the West have diverse living conditions, cultural backgrounds and so on, we all have the same physical experience or cognitive mechanism in some degree that are summarized into languages as several equivalent proverbs of different nations. For instance, a English proverb“out of sight, out of mind” in western countries has the similar function and form with Chinese proverb of “眼不见，心不烦”. Both are close related with our bodies, then they convey almost the same feelings that we have about nettlesome things. Besides, we also have the similar feelings about a lot of images no matter what country we are in. Take the rat as an example. There is a proverb called “a rat crossing the street is chased by all” in British folklore, and we can also find a close correspondence of it in one of ancient Chinese proverbs named “老鼠过街人人喊打”. Rats are often regarded as hoodoos in China, Britain and other countries due to their act of stealing, so we will chase and try to kill them when we see them in the street. Hence, all knowledge that we obtain from the interaction with the world is passed on to the next generation as a form of proverbs. In a word, there exists many analogous proverbs in China and the West as a result of the same body experience and feelings about some things, while we can not ignore the fact that the number of such proverbs are quite limited due to the influence of other factors as follows.
 On the other hand, there are more differences existed in Chinese and Western proverbs. We do not create a proverb simply by stacking a set of words, while they are fundamentally inherited in our cultures and every single image in a proverb is actually a symbol reflected the same values in a community. According to Nida, we can distinguish the differently cultural backgrounds between China and the West into five aspects, and there are (1) ecology, (2) material culture, (3) social culture, (4) religious culture, and (5) linguistic culture. This paper will focus on the five angles to make comparative and contrastive studies among China and western countries under the guidance of domestication and foreignization methods of translation.