Hist Trans Theo EN 12 - Revision history

Wei Zhaoyan: /* 2.2 Martin Luther: the Tongue of the Common Man */

2021-12-30T07:23:30Z

2.2 Martin Luther: the Tongue of the Common Man

Wei Zhaoyan: /* Abstract */

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Abstract

Wei Zhaoyan: /* 12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century */

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12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century

Wei Zhaoyan: /* 12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century */

2021-12-16T03:08:17Z

12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century

Wei Zhaoyan: /* 12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century */

2021-12-16T03:07:34Z

12 魏兆妍 The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century

Wei Zhaoyan: /* 3.4 Alexander Pope: Translation of Homer Epic */

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3.4 Alexander Pope: Translation of Homer Epic

Wei Zhaoyan: /* 3.3 John Dryden: Three Principles of Translation */

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3.3 John Dryden: Three Principles of Translation

Wei Zhaoyan: /* Abstract */

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Abstract

Wei Zhaoyan: /* References */

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References

Wei Zhaoyan: /* 3.2 John Denham: Fluent Poetry Translation */

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3.2 John Denham: Fluent Poetry Translation

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 (5) Adhere to the reader centered orientation.
-In the use of the target language, Luther did not sanctify the target language, but broke the symbol system of it. Sometimes in order to inject vitality, Luther used the people's oral language to break the coherence of the target language and pay attention to people's personal understanding and personality, which undoubtedly strengthened the social communication of the translation. However, the fluency of the translation was not at the expense of the accuracy. Luther's Bible was also very accurate in information transmission. Because the language used by Luther in translating the Bible was a vivid language loved by the people, his translation was welcomed by the people, and has been spread for a long time. Luther's basic translation principle was “You must ask the mother at home，the children in the street, the ordinary man in the market and look at their mouth, how they speak,and translate that way; then they'll understand and see that you’re speaking to them in German.“ So, easy to understand was the most fundamental purpose of Luther's translation. (Munday, Jeremy 2001: 38.)
+In the use of the target language, Luther did not sanctify the target language, but broke the symbol system of it. Sometimes in order to inject vitality, Luther used the people's oral language to break the coherence of the target language and pay attention to people's personal understanding and personality, which undoubtedly strengthened the social communication of the translation. However, the fluency of the translation was not at the expense of the accuracy. Luther's Bible was also very accurate in information transmission. Because the language used by Luther in translating ''The Bible'' was a vivid language loved by the people, his translation was welcomed by the people, and has been spread for a long time. Luther's basic translation principle was “You must ask the mother at home，the children in the street, the ordinary man in the market and look at their mouth, how they speak,and translate that way; then they'll understand and see that you’re speaking to them in German.“ So, easy to understand was the most fundamental purpose of Luther's translation. (Munday, Jeremy 2001: 38.)
 ====2.3 William Tyndale: A Men Who Has Dedicated  His Life to Translation====

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 ===Abstract===
-From the 14th century, Europe began to enter into the Renaissance, and the Christian world view gradually degenerated with the emergence of individual centered humanism. People who submitted to God were regarded as rational and unique individuals, emphasizing their creative potential and giving full play to their talents. With the invention of printing in the 15th century, education and schools began to be open to the public. Reading translated works from different countries was no longer a noble enjoyment. Words and information were transmitted in all directions and more quickly through translation. Translation was called the forerunner of the Renaissance. It can be said that without translation, there would be no European Renaissance and humanistic thought. In Europe, the writers, thinkers and scholars in this period were also translators who knew several languages, and we can see that translation and creation were closely linked. This paper will focus on the humanistic trend in western translation theory from the 14th to the 19th century, and will also enumerate the representative figures and their translation ideas in this period.
+From the 14th century, Europe began to enter into the Renaissance, and the Christian world view gradually degenerated with the emergence of individual centered humanism. With the invention of printing in the 15th century, reading translated works from different countries was no longer a noble enjoyment. Translation was called the forerunner of the Renaissance. In Europe, the writers, thinkers and scholars in this period were also translators who knew several languages, and we can see that translation and creation were closely linked. This paper will focus on the humanistic trend in western translation theory from the 14th to the 19th century, and will also enumerate the representative figures and their translation ideas in this period.
 ===Key words===

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                                                         '''14世纪至19世纪西方翻译理论中的人文主义思潮'''
-                                                 Wei Zhaoyan 魏兆妍 Hunan Normal University, China
+                                         Wei Zhaoyan 魏兆妍 Hunan Normal University, China 202120081528
 ===Abstract===

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                                '''The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century'''
-世纪至19世纪西方翻译理论中的人文主义思潮
+                                                        '''14世纪至19世纪西方翻译理论中的人文主义思潮'''
                                                   Wei Zhaoyan 魏兆妍 Hunan Normal University, China
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 ===摘要===
 从14世纪开始，欧洲进入了文艺复兴时期，基督教世界观随着以个人为中心的人文主义的出现而逐渐退化。顺从上帝的人被视为理性而独特的个体，他们强调自己的创造潜力，充分发挥自己的才能。随着15世纪印刷术的发明，教育和学校开始向公众开放。阅读不同国家的翻译作品不再是一种高尚的享受。文字和信息通过翻译向四面八方传播，而且速度更快。翻译被称为文艺复兴的先驱。可以说，没有翻译，就没有欧洲文艺复兴和人文思想。在欧洲，这一时期的作家、思想家和学者也是通晓多种语言的翻译家，可见翻译与创作是紧密相连的。本文将着重探讨14世纪至19世纪西方翻译理论中的人文主义思潮，并列举这一时期的代表性人物及其翻译思想。
 ===关键词===
 人文主义思潮；西方翻译理论；翻译诗学；民族与世界视野

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                                '''The Humanistic Trend in Western Translation Theory from the 14th to the 19th Century'''
                                                   Wei Zhaoyan 魏兆妍 Hunan Normal University, China
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 ===Key words===
 Humanistic trend, Western translation theory, Poetics of translation, National and world visions
 ===1. Introduction===

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 ====3.4 Alexander Pope: Translation of Homer Epic====
-Alexander Pope (1688-1744) is an important poet and translator in the Enlightenment period of the 18th century. His ''An Essay on Criticism'' (744 lines) is written in antithetical verses, expounds ( expounding, corrected by --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]))the aesthetic principles of classical literature and art, and establishes Pope's position in the history of English literature. Pope became famous for translating Homer's epics and won a reward of 10000 pounds and a great reputation.
+Alexander Pope (1688-1744) is an important poet and translator in the Enlightenment period of the 18th century. His ''An Essay on Criticism'' (744 lines) is written in antithetical verses, expounding the aesthetic principles of classical literature and art, and establishes Pope's position in the history of English literature. Pope became famous for translating Homer's epics and won a reward of 10000 pounds and a great reputation.
 Pope's translation of Homer's epic is accused by translation critics of not rhyming and reading like an 18th century Englishman. In other words, Pope's translation of Homer's epic is not so much a reflection of Homer's style as Pope's own style. His translation is full of personal characteristics and idioms. But when discussing translation, Pope said that his translation is better than those full of translation cavity. His main translation views are recorded in the translation preface of the ''Iliad''. Pope's translation theory is very similar to Dryden' s: (1) he advocates free translation and maintains the beauty of poetry translation. (2) it is the sacred mission of the translator not to add or delete arbitrarily in translation. (3) the relationship between literal translation and free translation is dialectical. Literal translation can not reproduce the beautiful meaning of the original text, but it is wrong to make up for it by hasty free translation. (4) servile loyalty to the literal meaning will only damage the poetic style of the original text. (5) the plain and clear style of Homer's epic in modern language is not a lesson. Translation should reflect the main characteristics of the original: when talking about the beauty and defects of the original, we should talk about the translation, which is the embodiment of the main characteristics of it. As long as the main parts of the original poem show the contents such as fables, etiquette and emotion, no translator will save and compress them out of his own prejudice. The same is true for the translation of every image, description and simile. If we save too much translation, it will weaken the main characteristics of the original poem.

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 All translations,I suppose, may be reduced to these three heads.
-(1)Fist( At first, corrected by --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]])), that of metaphrase，or turning an author word by word, and line by line, from one language into another. Thus, or near this manner, was Horace his ''Art of Poetry'' translated by Ben Jonson.
+(1)First, that of metaphrase，or turning an author word by word, and line by line, from one language into another. Thus, or near this manner, was Horace his ''Art of Poetry'' translated by Ben Jonson.
-(2)The second way is that of ( delate that of, corrected by --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]))paraphrase, or translation with latitude, where the author is ( delate “is” , corrected by --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]))kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that too is (it is admitted to, corrected by --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]))admitted to be amplified, but not altered. Such is Mr. Walter' s translation of Virgil's fourth ''Aeneid''.
+(2)The second way is paraphrase, or translation with latitude, where the author is kept in view by the translator, so as never to be lost, but his words are not so strictly followed as his sense; and that is admitted to be amplified, but not altered. Such is Mr. Walter' s translation of Virgil's fourth ''Aeneid''.
 (3)The third way is that of imitation, where the translator( if now he has not lost that name) assumes the liberty, not only to vary from the words and sense, but to forsake them both as he sees occasion; and taking some hints from the original, to run division on the groundwork, as he pleases. Such is Mr. Cowley' s practice in turning two Odes of Pindar, and one of Horace, into English.

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 Rousseau, Jean Jacques and John Gottfried Herder. (1986) On the Oringin of Language. Chicago : The University of Chicago Press.
-Wang Zuoliang, He Qishen 王佐良、何其莘(1996). 英国文艺复兴时期文学史 A History of English Renaissance Literature. 北京：外语教学与研究出版社 Beijing: oreign Language Teaching and Research Press.
+Tan Zaixi tan 谭载喜(2004). 西方翻译简史 A Brief History of Western Translation. 北京：商务印书馆 Beijing: The Commercial Press.
-Wang Zuoliang, He Qishen 王佐良，何其莘(1994). 英国文艺复兴时期的文学史 A History of English Renaissance Literature 北京：外语教学与研究出版社 Beijing: oreign Language Teaching and Research Press.
+Wang Zuoliang, He Qishen 王佐良、何其莘(1996). 英国文艺复兴时期文学史 A History of English Renaissance Literature. 北京：外语教学与研究出版社 Beijing: foreign Language Teaching and Research Press.
-Yao Xiaoping 姚小平(1998). 赫尔德论语言的起源译本 The Translation of Herder' s Treatise on the Origin of Language 北京：商务印书馆 Commercial Press.
+Wang Zuoliang, He Qishen 王佐良，何其莘(1994). 英国文艺复兴时期的文学史 A History of English Renaissance Literature 北京：外语教学与研究出版社 Beijing: foreign Language Teaching and Research Press.
 Written by --[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 08:38, 9 December 2021 (UTC)

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 ====3.2 John Denham: Fluent Poetry Translation====
-John Denham (1615 - 1669) is the most famous poet and translator in England in the mid-17th century. When he was young, he went to Oxford to study law, but he never worked as a attorney. He becomes famous because he translated the epic ''Aeneas'' written by Virgil, an ancient Greek tragedy. Later, his poetry also makes him famous in the literary world.
+John Denham (1615 - 1669) is the most famous poet and translator in England in the mid-17th century. When he was young, he went to Oxford to study law, but he never worked as a attorney. He becomes famous because he translated the epic ''Aeneas'' written by Virgil, an ancient Greek tragedy. Later, his poetry also makes him famous in the literary world. (Nida, Eugene 1964: 145)
 Denham' s translation theory is mainly reflected in his two articles on translation. One is ''To Sir Richard Fanshawe upon his translation of pastor Fido'' (1648), and the other is The preface of his translation of Aeneas, ''The Destruction of Troy'' (1656) He believes that art expresses nature in a harmonious and elegant way, so the translator should go beyond the constraints of form and create a novel translation. The translation of literary works is different from the translation of religious and disciplinary works, the former can be less faithful, and the translation of ''Aeneas'' adopts the method of translating poetry in the poetic way, pays attention to the legal effect of poetry, and has achieved good results.