History of Translation Studies 4 - Revision history

Root: /* A Comparative Study of Liang Shiqiu’s and Lu Xun’s Translation Views 王源 Wang Yuan */

2021-03-23T09:16:19Z

A Comparative Study of Liang Shiqiu’s and Lu Xun’s Translation Views 王源 Wang Yuan

Root: /* 5.Conclusion */

2021-03-23T09:09:22Z

5.Conclusion

Root: /* Abstract */

2021-03-23T09:08:14Z

Abstract

Peng YuZhi: /* References */

2020-12-31T03:57:43Z

References

Yao Cheng: /* The untranslatability of from */

2020-12-31T01:41:08Z

The untranslatability of from

Xu Pengfei: /* Study on translations of inverted sentences in Vanity Fair from the perspective of poetics 许鹏飞Xu Pengfei翻译学（Translation Studies） */

2020-12-30T13:59:08Z

Study on translations of inverted sentences in Vanity Fair from the perspective of poetics 许鹏飞Xu Pengfei翻译学（Translation Studies）

Wang Yuan: /* 3.2 Lu Xun's translations */

2020-12-21T15:45:31Z

3.2 Lu Xun's translations

Wang Yuan: /* 3.1 Liang Shiqiu's transaltions */

2020-12-21T15:34:27Z

3.1 Liang Shiqiu's transaltions

Wang Yuan: /* 1.1.3 Liang Shiqiu's literary thought */

2020-12-21T15:28:31Z

1.1.3 Liang Shiqiu's literary thought

Wang Yuan: /* 1.1.2 Babbitt's new humanism */

2020-12-21T15:26:43Z

1.1.2 Babbitt's new humanism

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 ===Conclusion===
-From the analysis of several texts above, we can see clearly that Lu Xun and Liang Shiqiu have shared some similarities and differences in their translations practice.
+From the analysis of several texts above, we can see clearly that Lu Xun and Liang Shiqiu share some similarities and differences in their translations practice.
-From the perspective of translation views, both Liang Shiqiu and Lu Xun adopted literal translation. Liang Shiqiu emphasized the consistence of “faithfulness” and “smoothness”, claiming that translations should be faithful to the original work and also be readable. With the influence of Confucianism and Babbitt’s new humanism, he has formed “mean” translation view, which means that his translation were not extreme but appropriate and moderate. Lu Xun’s translation works mainly adopted literal translation and even “hard translation”. Compared with Liang Shiqiu, he claimed that translation works should “rather be faithful than smooth". In his opinion, Chinese is not precise enough, thus new syntax and expressions should be introduced to improve and enrich Chinese. The so called “ hard translation” appeared in Lu Xun’s later translations, which were unreadable and unacceptable. However, the political function was more important than its literary purpose.
+From the perspective of translation views, both Liang Shiqiu and Lu Xun adopted literal translation. Liang Shiqiu emphasized the consistence of “faithfulness” and “smoothness”, claiming that translations should be faithful to the original work and also be readable. With the influence of Confucianism and Babbitt’s new humanism, he has formed a “mean” translation view, which means that his translation were not extreme but appropriate and moderate. Lu Xun’s translation works mainly adopted literal translation and even “hard translation”. Compared with Liang Shiqiu, he claimed that translation works should “rather be faithful than smooth". In his opinion, Chinese is not precise enough, thus new syntax and expressions should be introduced to improve and enrich Chinese. The so called “hard translation” appeared in Lu Xun’s later translations, which were unreadable and unacceptable. However, the political function was more important than its literary purpose.
-From the choice of translation works, Liang Shiqiu encouraged translators to translate classics which are based on humanity such as Shakespeare’s works. He was a determined advocator of humanism, denying the class nature of literature and opposing regarding literature as the tool of enlightenment and politics. Lu Xun, however, was quite different. He translated a lot of Soviet literary works and wanted Chinese people to learn their rebellious and revolutionary spirit. Most of his translations had political function, aiming to change Chinese people’s conservative and corrupt thoughts.
+From the choice of translation works, Liang Shiqiu encouraged translators to translate classics which are based on humanity such as Shakespeare’s works. He was a determined advocator of humanism, denying the class nature of literature and opposing regarding literature as the tool of enlightenment and politics.
-From the purpose of translating activities, Liang Shiqiu put “humanism” as the core of his translation works. His purpose of translation was very pure,which was to translate western classics, to give the Chinese people the pleasure of aesthetics and spirit. Lu Xun, however, was more “utilitarian”. The purpose of his translations was to bring more new culture and absorb new expressions to enrich Chinese. Lu Xun was living in an era when China was weak and corrupt, he wanted to use his translations as weapons to fight with corruption, ignorance and conservatism.
+Lu Xun, however, was quite different. He translated a lot of Soviet literary works and wanted Chinese people to learn from their rebellious and revolutionary spirit. Much of his translations had political function, aiming to change Chinese people’s conservative and "corrupt" thoughts.
 ===Rrferences===

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 ===5.Conclusion===
-As Wang Li once said: "In terms of sentence structure, Western languages are grammatically restricted, while Chinese languages are dominated by people." (Wang Li, 1984) Through combing the differences between English and Chinese in language expression, sentence structure, and passive voice, explaining the relationship between hypotaxis and parataxis, and using teleology as the guiding theory, the method of translating English passive voice is obtained and examples are given. In the context of Chinese language and culture, translators can use functional equivalence as a guide to translate English passive sentences through the following translation methods: one could translates English passive voice into Chinese passive sentences, Chinese active sentences, Chinese judgment sentences and Chinese sentences without subjects.
+As Wang Li once said: "In terms of sentence structure, Western languages are grammatically restricted, while Chinese languages are dominated by people." (Wang Li 1984) Through combing the differences between English and Chinese in language expression, sentence structure, and passive voice, explaining the relationship between hypotaxis and parataxis, and using teleology as the guiding theory, the method of translating English passive voice is obtained and examples are given. In the context of Chinese language and culture, translators can use functional equivalence as a guide to translate English passive sentences through the following translation methods: one could translates English passive voice into Chinese passive sentences, Chinese active sentences, Chinese judgment sentences and Chinese sentences without subjects.
 ===6.Reference===

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 ===Abstract===
-Both Liang Shiqiu and Lu Xun were productive writers and translators. They held different translation views. Lu Xun have adopted literal translation and hard translation in different periods, claiming that “tranlsation should rather be faithful than smooth”. His translation views were highly consistent with his political views, which were to change people’s conservative and old thinking pattern. Liang Shiqiu took readers as the priority and emphasized the unity of faithfulness and smoothness, which mean a text should be both faithful and readable. Having been influenced by Confucianism and Babbitt’s new humanism, Liang put “humanity” as the highest standard of translation. The paper aims to give a comparative study of Liang Shiqiu’s and Lu Xun’s translation views.
+Both Liang Shiqiu and Lu Xun were productive writers and translators. They held different translation views. Lu Xun has adopted literal translation and hard translation in different periods, claiming that “tranlsation should rather be faithful than smooth”. His translation views were highly consistent with his political views, which were to change people’s conservative and old thinking patterns.
 ===keywords===

← Older revision		Revision as of 03:57, 31 December 2020
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	*Zhao Xiaoyan,赵晓燕. 从文化语境的角度看歇后语的英译 [The translation of Xiehouyu from the perspective of cultural context][J].淮北师范大学学报,2015(06):102-106.		*Zhao Xiaoyan,赵晓燕. 从文化语境的角度看歇后语的英译 [The translation of Xiehouyu from the perspective of cultural context][J].淮北师范大学学报,2015(06):102-106.
−
−	~~--[[User:Yao Cheng\|Yao Cheng]] ([[User talk:Yao Cheng\|talk]]) 07:48, 21 December 2020 (UTC)~~

	==Study on Xu Yuanchong’s Translation of ''Shengshengman'' from the Perspective of Translation Aesthetics 朱旭 Zhu Xu 202070080631 MTI 英语笔译==		==Study on Xu Yuanchong’s Translation of ''Shengshengman'' from the Perspective of Translation Aesthetics 朱旭 Zhu Xu 202070080631 MTI 英语笔译==

@@ Line 1,924: / Line 1,924: @@
 ====The untranslatability of from====
-Since Aristotle, heated debates on the difference of poetry and prose have been hold. Yet, poetry should be discriminated from prose in the first place for its form. A translated poetry must be poetry in form for the following reason: first, the charm of a poem somewhat lies in the beauty of form. Second, target readers should have accesses to the feature and charm of the original poetry, and it is the supreme duty of the translator to ensure that to happen. Third, the translator should be royal to the original poem. However, because of the opaqueness and connotation pervading in Chinse poems, translator in one way or other are prone to translate them into poetry and thus the beauty of form is lost.(Wang Jianguo ,2012,39(05):149-150)
+Since Aristotle, heated debates on the difference of poetry and prose have been hold. Yet, poetry should be discriminated from prose in the first place for its form. A translated poetry must be poetry in form for the following reason: first, the charm of a poem somewhat lies in the beauty of form. Second, target readers should have accesses to the feature and charm of the original poetry, and it is the supreme duty of the translator to ensure that to happen. Third, the translator should be royal to the original poem. However, because of the opaqueness and connotation pervading in Chiense poems, translator in one way or other are prone to translate them into poetry and thus the beauty of form is lost.(Wang Jianguo ,2012,39(05):149-150)
-Even though the translator is determined to keep the original form, he can hardly do so. As mentioned earlier, because of implicit character of Chinese, they tend to express their intention or feeling in a direct way so much so that some special form in adopted in classic poetry such as the anagram mentioned earlier.(Wang Jianguo ,2012,39(05):149-150)
+Even though the translator is determined to keep the original form, he can hardly do so. As mentioned earlier, because of implicit character of Chinese, they tend to express their intention or feeling in a direct way so much so that some specials are adopted in classic poetry such as the anagram mentioned earlier.(Wang Jianguo ,2012,39(05):149-150)
 凡鸟偏从末世来，都知爱慕此生才。

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 --[[User:Zhu Xu|Zhu Xu]] ([[User talk:Zhu Xu|talk]]) 15:10, 20 December 2020 (UTC)
-==Study on translations of inverted sentences in ''Vanity Fair'' from the perspective of poetics 许鹏飞Xu Pengfei翻译学（Translation Studies）==
+==Study on Translations of Inverted Sentences in ''Vanity Fair'' from the Perspective of Poetics 许鹏飞Xu Pengfei翻译学（Translation Studies）==
 <center>许鹏飞 Xu Pengfei 202020080659</center>

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 Lu Xun's translations can be roughly divided into three stages. The first stage is Lu Xun's early translations, which were mainly adaptation and compilation. In the second stage, literal translations were used. He said in his article ：“ All translations must take into account both sides. On the one hand, it must be easy for readers to read, and on the other hand, it must be faithful to the original work and preserve the foreigness. The third stage is to adopt hard translation. He believed that Chinese was an imprecise language with inherent flaws. And in order to make the translation not lose its precision, new expressions and syntax should be introduced. Lu Xun tried to improve the imprecision of the Chinese language through hard translations, so as to change the national thinking habits and transform the national character. Next, this paper will give two examples to reflect Lu Xun's ideas of literal translation and hard translation.
-Er ging durch die gute Stube，wo alles sauber und ordentlich dastand wie immer-die hohen Lehnstühle unter ihren weien berzügen wie Leichen in ihren Totenhemden． An dem einen Fenster hing ein Drahtkfig － aber leer， mit weit geffneter Türe．
+Example 1
-“Nastaszia! ”schrie Pater Ignatius， und grob hallte seine Stimme durch die stillen Ｒume，die verlegen schienen，da er gleich nach der Tochter Beerdigung so schreien konnte．
+Er ging durch die gute Stube，wo alles sauber und ordentlich dastand wie immer-die hohen Lehnstühle unter ihren weiben uberzügen wie Leichen in ihren Totenhemden． An dem einen Fenster hing ein Drahtkafig － aber leer， mit weit geoffneter Türe．
 “Nastaszia，”rief er leiser，“wo ist der Kanarienvogel?”
-Die Kchin，so verweint da ihr die Nase rot wie eine Ｒübe im Gesichte glnzte，erwiderte grob: “Wo soll er sein? -weggeflogen ist er．”
+Die Kochin，so verweint dab ihr die Nase rot wie eine Ｒübe im Gesichte glnzte，erwiderte grob: “Wo soll er sein? -weggeflogen ist er．”
 “Weshalb habt ihr ihn hinausgelassen?” Pater Ignatius zog die Brauen drohend zusammen．
-Nastaszia brach in Trnen aus，und die Augen mit den Zipfeln ihres Kopftuches wischend，stammelte sie:
+Nastaszia brach in Tranen aus，und die Augen mit den Zipfeln ihres Kopftuches wischend，stammelte sie:
-“Fruleinchens Seele hat ．．． ihn ．．． gerufen ．．．，wie durften ．．． wir ．．． ihn denn ．．． halten?”
+“Frauleinchens Seele hat ．．． ihn ．．． gerufen ．．．，wie durften ．．． wir ．．． ihn denn ．．． halten?”
 鲁迅译： 伊革那支入客室，见全室整洁，弗殊 平时，几衣纯白，卓立如死人临敛。呼其 婢曰，“那思泰娑，”则自觉声在虚室中， 至复犷厉。窗外悬鸟笼，阑槛已启，其中 虚矣。因 复 微 呼 曰: “那 思 泰 娑，鸟 安 在?”婢 哀 毁，鼻 已 如 芦 萉，嗫 嚅 对 曰， “自……自然去矣! ”伊革那支蹙额曰， “胡为纵之?”婢复泣失声，掣韨角拭其 目，咽泪曰，“此性命，……此女士性命， ……何可留耶! ”
@@ Line 623: / Line 626: @@
 In another example, Lu Xun’s “hard translation” had fully in practice.
-Maksimowa，hier fragt jemand nach Ihrem Zimmer，” erklrte der Angekommene，ein langer hagerer Student． Er ging als erster durch den Korridor，in dem die Luft sauer und dampferfüllt war， wie in dem schmutzigen Vorraum einer Badeanstalt． Er hrte nicht weiter auf das， was die Greisin sprach，schob sich durch den Korridor，an Koffern und Vorhngen， hinter denen sich irgend etwas rührte，vorbei und verschwand in seinem Zimmer． Erst als er seine Sachen abgelegt hatte und in roter Bauernbluse mit offenem Kragen ohne Gürtel dastand，fiel ihm der neue Mieter wieder ein und er fragte die Alte， die ihm einen siedenden Samowar brachte…
+Example 2
 “玛克希摩跋( Maksimova), 这里有人问你的房子呢。”上来的人告诉说，是 一个瘦而且长的大学生。他先向那空气 又酸又湿，仿佛浴场的腌臜的前房一般的 廊下的那边走。他也不再听老女人说什 么，一径走过了堆着行李和挂着帐幔，那 后面有什么正在蠢动的廊下，躲进他自己 的屋子里去了。他放下物件，穿着畅开领 口没有带子的红色的农家衣的时候，才又 想到新来的客人，便问那老女人，恰恰捧 着煮沸的撒摩跋尔进来的……

@@ Line 572: / Line 572: @@
 ===3.Examples===
 ===3.1 Liang Shiqiu's transaltions===
-Liang Shiqiu's translation of Shakespeare's works is based on the strategy of foreignization, which mainly contains two levels of connotation: the first refers to the linguistic form, and the second refers to the cultural content. On the level of linguistic form, Liang Shiqiu focuses on introducing new expressions and strives to expand and enrich certain norms in the target language culture. On the level of cultural content, Liang mainly introduces the original text without any deletion, allowing readers to appreciate the original and exotic culture as much as possible.
+Liang Shiqiu's translation of Shakespeare's works was based on the strategy of foreignization, which mainly contained two levels of connotation: the first refers to the linguistic form, and the second refers to the cultural content. On the level of linguistic form, Liang Shiqiu focused on introducing new expressions and strived to expand and enrich certain norms in the target language culture. On the level of cultural content, Liang mainly introduced the original text without any deletion, allowing readers to appreciate the original and exotic culture as much as possible. (Yan Xiaojiang,2009)
-Liang Shiqiu's translation of Shakespeare's works takes its artistry, and the strategy of foreignization helps to allow readers to confront the differences of foreign cultures and thus expand their horizons. On the form of names, Liang Shiqiu did not advocate shortening the translation of names in Shakespeare's works to the Chinese style. He said humorously, "Foreigners often have such long, wordy and eccentric names, so why should we bother to give them names and surnames?" In the process of translation, he usually adopted transliteration. For example, he translated “Julius Caesar” into “朱利阿斯西撒”，but not “凯撒大帝”. Likewise, he did not translate Antony and Cleopatra into a title which is charming like movie title, but chose transliterating into “安东尼与克利奥佩特拉”.
+Liang Shiqiu's translation of Shakespeare's works took its artistry, and the strategy of foreignization helpd to allow readers to confront the differences of foreign cultures and thus expanded their horizons. On the form of names, Liang Shiqiu did not advocate shortening the translation of names in Shakespeare's works to the Chinese style. He said humorously, "Foreigners often have such long, wordy and eccentric names, so why should we bother to give them names and surnames?" In the process of translation, he usually adopted transliteration. For example, he translated “Julius Caesar” into “朱利阿斯西撒”，but not “凯撒大帝”. Likewise, he did not translate Antony and Cleopatra into a title which is charming like movie title, but chose transliterating into “安东尼与克利奥佩特拉”.(Yan Xiaojiang,2009)
 Another two examples can show Liang Shiqiu’s loyalty faithfulness to original text.
 梁实秋译文：
@@ Line 585: / Line 587: @@
 凯欧莱特夫人  伯爵，舍间因为遭逢变故，我们还没有时间去开导小女；您知道她和她那个表兄提博尔特是友爱很笃的，我也非常喜欢他；唉！人生不免一死，也不必再去说他了。现在时间已经很晚，他今夜不会再下来了；不瞒您说，倘不是您大驾光临，我也早在一个小时以前上床啦。
 帕里斯  我在你们正在伤心的时候来此求婚，实在是太冒昧了。晚安，伯母；请您替我向令媛致意。
 This is a conversation between Madame Capulet, Juliet's mother, and Paris, a young nobleman. Since both speakers are persons of status, both Liang Shiqiu's and Zhu Shenghao's translation use formal style. Zhu Shenghao, following the Chinese tradition of "demeaning oneself and respecting others," uses the terms "伯爵"， "小女" ，"伯母"，"令媛” ， with a flavor of the old Chinese literati. Liang Shiqiu uses the terms "先生" ，"女儿"，"夫人" ，"小姐"，which can be used both in the west and east, with polite and respectful overtones, showing that there is a certain distance in the relationship between people.
 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 father’s will. I am glad this parcel of wooers are so reasonable, for there is no one among them but I dote on his very absence, and I prey God grant them a fair departure.
 梁实秋译： 波  如果我活到西逼拉那样老，我也愿意贞洁如戴安娜而死，除非是按照我父亲遗嘱的方法出嫁。我很高兴这群求婚的人如此知趣，因为这些人当中没有一个不是我深愿他快快离开的，我求上帝准他们平安归去吧。
 朱生豪译： 鲍西娅  要是没有人按照我父亲的遗命把我娶去，即使我活到一千岁，也只好终身不字。我很高兴这一群求婚者都是这么懂事，因为他们中间没有一个人不是我唯望其速去的；求上帝赐给他们一帆风顺吧！
 This scene is the response of Portia, a rich girl, to Nerissa, a maidservant. In this case, Zhu Shenghao translated “Sibylla” into “living to one thousand years”, which may be easier to be accepted by readers yet the domestication strategy has erased the exotism of original language. Liang Shiqiu translated “Sibylla” literally and added some notes to explain the allusion, which has efficiently expressed the “foreignness” and also helped Chinese readers to learn the allusion. “Diana” is the god of the moon, which has the implication of “chastity”. Zhu Shenghao translated it into “终身不字”，meaning “never get married the whole life, the semantic meaning of which is close to “as chaste as Diana”,yet the important information “chastity” has not been translated, while Liang Shiqiu’s transliteration did not miss the information.
 ===3.2 Lu Xun's translations===

@@ Line 510: / Line 510: @@
 ===1.1.3 Liang Shiqiu's literary thought===
-Liang Shiqiu's literary thought can be conculded into four points. Fisrt,imitation and discipline. Liang Shiqiu believed that the essence of literature is the imitation of human nature, but it was not mechanica nor a subjective description, but a measured way to reflect the characteristics of life, showing the original appearance of good and evil. In addition, people should keep a serious attitude hold a spirit of moderation toward literature. Second,Liang Shiqiu was deeply influenced by Chinese and Western culture and lived in a family environment with exquisite etiquette. Therefore, his inner spiritual temperament showed obvious aristocratic consciousness. He made a distinction between the literati and the populace, and thought that the litterateur was a genius and a leader. He could show the people's anger and suffer towards the present situation in an artistic way.Third,Liang Shiqiu thought that the function of literature is to perfect human nature with the ethical value of literature, which is consistent with the Confucian tradition and Babbitt's humanism. Fourth,Liang Shiqiu believed that literary criticism was a kind of value judgment, and the standard of judgment was fixed, universal and permanent human nature.Like Confucianism and Babbit's new humanism, Liang's literary thought also greatly influended the information of his translation views.
+Liang Shiqiu's literary thought can be conculded into four points. Fisrt,imitation and discipline. Liang Shiqiu believed that the essence of literature is the imitation of human nature, but it was not mechanica nor a subjective description, but a measured way to reflect the characteristics of life, showing the original appearance of good and evil. In addition, people should keep a serious attitude hold a spirit of moderation toward literature. Second,Liang Shiqiu was deeply influenced by Chinese and Western culture and lived in a family environment with exquisite etiquette. Therefore, his inner spiritual temperament showed obvious aristocratic consciousness. He made a distinction between the literati and the populace, and thought that the litterateur was a genius and a leader. He could show the people's anger and suffer towards the present situation in an artistic way.Third,Liang Shiqiu thought that the function of literature is to perfect human nature with the ethical value of literature, which is consistent with the Confucian tradition and Babbitt's humanism. Fourth,Liang Shiqiu believed that literary criticism was a kind of value judgment, and the standard of judgment was fixed, universal and permanent human nature.Like Confucianism and Babbit's new humanism, Liang's literary thought also greatly influended the information of his translation views.(Yan Xiaojiang,2009:39-44)
 ===1.2 The formation of Lu Xun's translation views===

← Older revision		Revision as of 15:26, 21 December 2020
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	Confucianism was deeply rooted in Liang Shiqiu's heart since he was young, which formed the axis of his whole philosophy of life. His experience of studying in the United States made him accept Babbitt's new humanism thought, because to a large extent, the new humanism thought is similar to the traditional Confucian culture. In an interview with Ms. Qiu Yanming in his later years, Liang Shiqiu said: "Professor Babbitt of Harvard University made me change from romanticism to serious classicism, partly because of his excellent knowledge, and partly because he was proficient in Sanskrit and Confucian classics, and formed new humanism by integrating Chinese and Western thoughts. Babbitt's new humanism can be traced back to Aristotle. There are four basic points in his thought: The first is the dualism of human nature, which regards man as the combination of good and evil. Second, the doctrine of the mean is regarded as the highest moral philosophy in life. The third is to regard abstinence as the way to the perfection of human nature. The fourth is to regard a few sages as a positive force to guide people upward. Babbitt's new humanism had a profound influence on Liang Shiqiu's philosophy of life, which further influenced his translation views. (Yan Xiaojiang,2009:30)		Confucianism was deeply rooted in Liang Shiqiu's heart since he was young, which formed the axis of his whole philosophy of life. His experience of studying in the United States made him accept Babbitt's new humanism thought, because to a large extent, the new humanism thought is similar to the traditional Confucian culture. In an interview with Ms. Qiu Yanming in his later years, Liang Shiqiu said: "Professor Babbitt of Harvard University made me change from romanticism to serious classicism, partly because of his excellent knowledge, and partly because he was proficient in Sanskrit and Confucian classics, and formed new humanism by integrating Chinese and Western thoughts. Babbitt's new humanism can be traced back to Aristotle. There are four basic points in his thought: The first is the dualism of human nature, which regards man as the combination of good and evil. Second, the doctrine of the mean is regarded as the highest moral philosophy in life. The third is to regard abstinence as the way to the perfection of human nature. The fourth is to regard a few sages as a positive force to guide people upward. Babbitt's new humanism had a profound influence on Liang Shiqiu's philosophy of life, which further influenced his translation views. (Yan Xiaojiang,2009:30)
		+
		+	===1.1.3 Liang Shiqiu's literary thought===
		+
		+	Liang Shiqiu's literary thought can be conculded into four points. Fisrt,imitation and discipline. Liang Shiqiu believed that the essence of literature is the imitation of human nature, but it was not mechanica nor a subjective description, but a measured way to reflect the characteristics of life, showing the original appearance of good and evil. In addition, people should keep a serious attitude hold a spirit of moderation toward literature. Second,Liang Shiqiu was deeply influenced by Chinese and Western culture and lived in a family environment with exquisite etiquette. Therefore, his inner spiritual temperament showed obvious aristocratic consciousness. He made a distinction between the literati and the populace, and thought that the litterateur was a genius and a leader. He could show the people's anger and suffer towards the present situation in an artistic way.Third,Liang Shiqiu thought that the function of literature is to perfect human nature with the ethical value of literature, which is consistent with the Confucian tradition and Babbitt's humanism. Fourth,Liang Shiqiu believed that literary criticism was a kind of value judgment, and the standard of judgment was fixed, universal and permanent human nature.Like Confucianism and Babbit's new humanism, Liang's literary thought also greatly influended the information of his translation views.

	===1.2 The formation of Lu Xun's translation views===		===1.2 The formation of Lu Xun's translation views===