20201026 trans

Cao Runxin 曹润鑫

The Translation of Culture-loaded Words in Chinese-English Communication

As we all know, translation plays an important role in intercultural communication. A good translator can help to promote the communication between two different cultures. With the process of globalization, intercultural communication is becoming more and more frequent. However, there exist plenty of cultural differences between different cultures, especially between the East and the West. Cultural differences make it hard for translators to translate well. Culture-loaded words belong to one of the differences between different cultures. Therefore, it is of great significance to be aware of the appropriate translation of culture-loaded words. This is because it can help translators translate better and thus make two different cultures communicate better.

汉英交流中文化词汇的翻译

众所周知，翻译在跨文化交流中发挥着重要的作用。一位好的译者能帮助促进两种不同文化间的交流。在全球化进程下，跨文化交流变得越发频繁。但是不同文化之间,尤其是东西方文化间存在很大差异。因为文化差异的存在，译者很难翻译到位。具有文化色彩的词属于文化差异之一。因此，了解文化词汇如何适当翻译十分有必要，这样能更好帮助译者翻译，从而使两种不同文化进行更好的交流。--Cao Runxin (talk) 13:58, 31 October 2020 (UTC)

汉英交流中文化负载词的翻译

众所周知，翻译在跨文化交流中发挥着重要作用。一位好的译者能促进两种不同文化间的交流。在全球化进程下，跨文化交流变得越发频繁。但是不同文化之间,尤其是东西方文化间存在很大差异。因为文化差异的存在，译者很难翻译到位。具有文化色彩的词属于文化差异之一。因此，了解如何正确翻译文化负载词十分有必要，这样能更好帮助译者翻译，从而促使两种不同文化更好进行交流。--Shi Diwen (talk) 12:57, 1 November 2020 (UTC)

Chang Huiyue 常慧月

1 The Definition of Culture-loaded Words

Before discussing what are culture-loaded words, we should know what is culture first. “Culture, in a broad sense, means the total way of life of a people, including the patterns of belief, customs, objects, institutions, techniques, and language that characterizes the life of the human community. As culture is so inclusive, it permeates virtually every aspect of human life and influences predominantly people’s behavior, including linguistic behavior.

1.文化负载词的定义

在谈论什么是文化负载词之前，我们应该先知道什么是文化。“从广义上来讲，文化意味着人类的整个生活方式，包括信仰、习俗、目标、制度、技术、语言等具有人类群体特征的模式。由于文化包罗万象，所以它在无形中渗入了人类生活的各个方面，明显地影响了人类行为，包括语言行为。--Chang Huiyue (talk) 10:44, 30 October 2020 (UTC)

1、文化负载词的定义

我们在探讨文化负载词之前，首先要了解何为文化。“从广义上来说，文化意味着一个民族的整个生活方式，包括信仰、风俗、目标、体系、技术以及具有人类群体生活特征的语言。由于文化具有很强的包容性，它贯穿于人类生活的方方面面，深刻影响着人们的行为，其中包括语言行为。”--Ji Tiantian (talk) 11:21, 30 October 2020 (UTC)

1、文化负载词的定义

在探讨什么是文化负载词之前，我们首先要知道什么是文化。“广义的文化指的是一个民族整个的生活方式，包括信仰模式、风俗、目标、机构、技术以及体现人类社群生活特征的语言。正因文化具有很强的包容性，它实际上渗透在人类生活的方方面面，显著地影响着人们的行为，包括语言行为。”--Li Yu (talk) 03:05, 2 November 2020 (UTC)

Chen Han 陈涵

In a narrow sense, culture may refer to local or specific practice, beliefs or customs, which can mostly be found in folk culture, enterprise culture or food culture etc.” (Dai Weidong 2002:127) Culture is learned by human beings. A child is born without any certain kind of culture. A child gets its culture through learning. For example, a Chinese kid will speak, act and think like a Chinese if it grows up in China. An American kid will speak, act and think like an American if it is raised in the United States. Meanwhile, if a Chinese kid is raised by an American family in the USA, he will think, act and speak like American people do and vice versa.

从狭义上讲，文化可以指当地或特定的实践、信仰或习俗，通常可以在民间文化、企业文化或饮食文化等方面中体现。”(戴炜栋 2002: 127) 文化是由人类习得的。孩子出生时不会具备任何特定文化，而是通过学习获取。例如，如果中国孩子在中国长大，他就会像中国人一样说话、行动和思考。在自己国家长大的美国孩子也是如此。同时，如果一个中国孩子由美国家庭在美国抚养长大，那他的思考、行为和谈吐都会和美国人一样，反之亦然。--Chen Han (talk) 07:24, 1 November 2020 (UTC)

Chen Hui 陈惠

Culture is owned by all the social members. The special behavior and habit of a single person is not culture because it is not owned by every member of the society. Culture can be transmitted from generation to generation. During the transmission, culture will also develop. “Generally speaking, there are two types of culture: material and spiritual. While material culture, as the term itself suggests, is concrete, substantial and observable. Most of spiritual culture, the products of mind (ideologies, beliefs, values and concepts of time and space, for example), is abstract, ambiguous, and hidden. 文化属于所有的社会成员。一个人的特殊行为和习惯不是文化，因为它不属于社会的每一个成员。文化可以代代相传。在传播过程中，文化也会得到发展。“一般来说，有两种类型的文化:物质文化和精神文化。而物质文化，正如这个词本身所暗示的，是具体的、实质性的和可观察的。精神文化是心灵的产物(如意识形态、信仰、价值观和时空概念)，大部分是抽象的、模糊的、隐藏的。--Chen Hui (talk) 12:47, 1 November 2020 (UTC)Chen Hui

Chen Jiangning 陈江宁

In contrast with nature in the sense of what is born and grows, culture refers to what has been grown and brought up with, in other words, what can be nurtured. Culture, especially material culture, is reproduced and preserved through the maintaining of beliefs, traditions, education and other institutional mechanisms, meanwhile, it changes slowly with the development of the society.” (Dai Weidong 2002:178-201）。 与自然界相比，文化指的是已经成长和长大的东西，而自然指的是天生的东西，也就是说，文化是可以用来培育的东西。文化，尤其是物质文化，通过维持信仰，传统，教育以及其他制度机制得以再生与保留，与此同时，文化缓慢地改变着社会的发展。（戴炜栋 2002;178-201）--Chen Jiangning (talk) 09:12, 31 October 2020 (UTC) 自然界是有关出生和成长，而与此对应的文化是指已经成长和长大的东西。换言之，什么可以培育文化，特别是物质文化，是通过保持信仰、传统、教育等制度机制得以复制和保存的，同时，它也随着社会的发展而缓慢变化。”（戴炜栋2002:178-201）--Hu Baihui (talk) 03:54, 1 November 2020 (UTC)

Chen Jiaxin 陈佳欣

“Language is one of the most fundamental systems of culture, with the function of storing, describing, expressing and disseminating culture. As the basic unit of language, word is of course the most direct reflection of culture. Culture-loaded words refer to the words, phrases, and idioms only contained in a culture. These words reflect the uniqueness of certain nations. This kind of uniqueness develops from the long historical process.” (Liao Qiyi 2002:232) Culture-loaded words can make a distinction between two different cultures.

“语言是最基础的文化系统之一，有着记载，描述，表达和传播文化的作用。文字作为语言的基本单位，能最直观地反映文化。文化负载词指的是具有文化意义的字词，习语。这些文字能反映某一国家的独特性。这种独特性成长于悠长的历史进程。”（Liao Qiyi 2002:232) 文化负载词能够区分两种不同的文化。 By Chen Jiaxin --Jessie Chen (talk) 11:58, 1 November 2020 (UTC)

“语言是文化最基本的系统之一，具有储存、描述、表达和传播文化的功能。作为语言的基本单位，词语当然是文化的最直接反映。文化负载词指的是某一种文化中特有的词、词组和成语。这些词反映了某些民族特性。而这种特性是在长期的历史进程中形成的”。（廖七一 2002:232）文化负载词可以区分两种不同的文化。--Tang Yiran1 (talk) 10:11, 2 November 2020 (UTC)

Chen Jingjing 陈静静

Culture-loaded words can also reflect a country’s social background, financial base and culture in a certain period of time. During different historical periods, different culture-loaded words occur. Different countries differ from each other because every country has its uniqueness that makes it special. Ordinarily speaking, a literary work, which shows a lot of national characteristics, contains plenty of culture-loaded words. Culture-loaded words make it difficult for translators to translate.

文化负载词也能反映出一个国家在某段时期内的社会背景，经济基础及文化状况。不同的历史时期会出现不同的文化负载词。不同国家各具差异是因为每个国家都有其独特之处便也就显得与众不同。一般来说，一部带有民族特色的文学作品会包含大量的文化负载词，而这会使得译者在翻译时无从下手。--Chen Jingjing (talk) 08:08, 31 October 2020 (UTC)Chen Jingjing 文化负载词同样能够反映出一个国家在某段时期的社会背景，经济基础以及文化状况。在不同的历史时期，出现的文化负载词也不尽相同。之所以不同国家间存在差异，是因为每个国家都有让其变得特别的独到之处。一般来说，一部文学作品，若是带有鲜明的民族特色，通常会包含大量的文化负载词，而这其中的文化负载词会使得译者在翻译过程中困难重重。--Chen Jiangning (talk) 12:12, 31 October 2020 (UTC)

Chen Sha 陈莎

2 Difficulties in the Translation of Culture-loaded Words

Every country has its own cultural origin. And “every nation has its own cultural focus. So its vocabulary always develops according to the cultural focus and becomes more and more detailed and complex.” (Liao Qiyi 2002:232)As we all know, Chinese culture and western culture have different origins. Chinese culture came from the Chinese mainland. There exist two big rivers, the Yellow River and the Huanghe River, across China. So Chinese people fed themselves by fishing, hunting and farming. The vast territory provided Chinese people enough resources to support themselves.

每个国家都有自己独特的文化渊源。“各国各有其文化重心，因此，各国文化词汇都是依托其文化重心而发展。文化词汇最终变得越来越细化，越来越复杂。”(廖七一 2002:232) 众所周知，中西文化各有其渊源。中华文化发祥于中国大陆，而黄河和长江这两条大江贯穿其中。中国人民依托这两条江，打渔、狩猎、耕种，自力更生，自食其力。正是有了中国大陆这片广阔土地，中国人民才能依靠其充足的资源，自给自足，繁衍生息。--Chen Sha (talk) 07:04, 1 November 2020 (UTC)

Chen Sunfu 谌孙福

The lofty mountains and high ranges, on the one hand, protected ancient China from the invasion of other countries, while on the other hand, also prevented China from communicating with other countries. Therefore, Chinese people is more conservative and emphasize harmony.

“There is a great difference of the physio geographic condition between China and the western countries, especially the relationship between sea and land. If we say that Chinese civilization came from the land, western civilization came from the sea.”(Huang Yongyuan and Zhang Jing 2011:237)

巍峨的群山一方面保护古中国免受别国入侵，另一方面却阻碍了中国与其他国家沟通往来。因此，中国人更为保守，更强调和谐。 “中国和西方国家在地理环境上存在显著差异，尤其是海陆关系。如果说中国文明源于陆地，西方文明则兴于海洋。”（黄永源，张静 2011:237）--Chen Sunfu (talk) 06:22, 30 October 2020 (UTC)

巍巍群山一方面保护古代中国免受他国侵扰，另一方面却阻碍了中国与其他国家交流来往。因此，中国人更为保守，强调和谐。 “中国和西方国家地理环境差异显著，尤其是海陆关系。如果说中国文明源于陆地，西方文明则兴于海洋。”（黄永源，张静 2011:237）--Kang Lingfeng (talk) 13:44, 30 October 2020 (UTC)

Chen Yongxiang 陈永相

Europe is surrounded by the sea on the west, south and north, and borders on Asia in the east. The whole Europe continent is close to the sea, and the maritime climate is very significant. As the cradle of Western culture, the ancient Greece, was more connected with the sea. Greece was transportation center of the eastern Mediterranean. It had many ports and mountains but had a barren land. This kind of condition forced the ancient Greeks to operate maritime trade very early to support themselves. Therefore, people from western countries are easy to accept foreign cultures.

欧洲的西部，南部和北部群海环绕，东部与亚洲接壤。整个欧洲大陆与海洋紧密联系，海洋性气候明显。作为西方文化的发源地，古希腊与海洋的联系极为紧密。希腊作为地中海东部的交通运输中心，港口众多，但群山连绵，土地贫瘠。在这种情况下，古希腊人为谋求生计，很早便开始了海上贸易。因此，西方国家的人们对异地文化的接受度很高。 --Chen Yongxiang (talk) 11:42, 31 October 2020 (UTC)

欧洲西、南、北面为海洋所绕，东面与亚洲接壤。整个欧洲大陆都近海，因此海洋性气候非常显著。西方文明的摇篮——古希腊，与海洋的关系更加紧密。希腊是地中海东部的交通中心，港口众多，山脉连绵，不过土地贫瘠。在这种条件下，古希腊人为了养活自己，很早就开始从事海洋贸易。因此，西方国家的人民更容易接受异域文化。--Yuan Tianyi (talk) 07:21, 1 November 2020 (UTC)

Cheng Yusi 成于思

China’s national spirit is different from that of the western countries. For example, China’s definition of “dragon” is so far away from that of the western countries. “The dragon, in Chinese myths and legends, is a kind of god . It is a symbol of the Chinese nation. The Chinese all call themselves "the descendants of the dragon"; it is also a symbol of the ancient imperial power, and the emperors of all ages considered themselves to be the true dragon. Each feature of the dragon represents an advantage.

中国的民族精神和西方国家不同。比如中国对“龙”的定义就和西方大相径庭。在中国的神话传说中，龙是一种神仙。龙是中华民族的象征。中国人都称呼自己为“龙的传人”。此外，龙也是古代帝王权力的象征，各朝各代的皇帝都认为自己就是龙的化身。总之，龙的特点是正面的。--Cheng Yusi (talk) 15:21, 31 October 2020 (UTC)

中国的民族精神与西方国家的不同。比如中国对“龙”的定义就和西方的大相径庭。在中国的神话传说中，龙是一种神仙，是中华民族的象征。中国人都称自己为“龙的传人”。此外，龙也是古代王权的象征，各朝各代的皇帝都视自己为真龙。总之，龙的每一个特点都是正面的。--Liu Yiyu (talk) 05:08, 1 November 2020 (UTC)Liu Yiyu

Deng Jinxia 邓锦霞

The wide forehead represents intelligence, the sword-like eyebrows represent courage, the tiger eyes represent majesty, the lion nose represents prosperity, the horse teeth represent diligence and kindness, the crocodile mouth represents swallowing, the shrimp mustache represents free water absorption , the cattle ears represent the leadership, the antlers represent health and longevity, the fish and clam represent defense, the camel head represents drought resisting, the eagle claws represent the ability to fly, and the snake neck represents the ability of accomplishing a task with ease.

宽阔的额头代表智慧，剑状的眉毛代表勇气，虎眼代表威严，狮鼻代表繁荣，马齿代表勤奋和仁慈，鳄鱼嘴代表吞咽，虾胡子代表自由吸水，牛耳朵代表领导力，鹿角代表健康长寿，鱼类和蛤代表防御能力，骆驼头代表抗旱能力，鹰爪代表飞行能力，蛇颈代表轻松完成任务的能力。--Deng Jinxia (talk) 02:52, 1 November 2020 (UTC)

Ding Daifeng 丁代凤

The Chinese dragon can be said to be a favorite to Chinese people. In the Western world, the dragon is called Drakon in Greek, Dragon in English, and Draco is in Latin. The dragon is a derogatory term in the West and a symbol of evil. In Western mythology, the dragon is the demon that makes people fear. The Bible illustrates dragon as a demon, and the devil Satan, who is opposite to God, is called the "great dragon"; the Old Dragon is the Devil, or Satan. In a biological perspective, dragon is a kind of particularly ferocious animal. In many cases, western literature describes the dragon as a monster to be eradicated by the hero.”(Huang Yongyuan and Zhangjing 2011:238)

中国龙可以说是中国人的最爱。在西方世界，龙在希腊语中叫Drakon，在英语中叫dragon，在拉丁语中叫Draco。龙在西方是贬义词，是邪恶的象征。在西方神话中，龙是让人恐惧的恶魔。《圣经》把龙说成是恶魔，与神相对的恶魔撒旦则称为“巨龙”；古龙是魔鬼，或撒旦。从生物学的角度来看，龙是一种特别凶猛的动物。在许多情况下，西方文学把龙描写成了一种需要英雄铲除的怪物。”(黄永元、张静，2011:238)--Ding Daifeng (talk) 03:06, 31 October 2020 (UTC)

中国龙可以说是中国人的最爱。 在西方世界，龙在希腊语中被称为Drakon，在英语中被称为Dragon，在拉丁语中被称为Draco。 龙在西方是贬义词，是邪恶的象征。 在西方神话中，龙是使人恐惧的恶魔。《圣经》将龙描述为恶魔，与上帝对抗的魔鬼撒旦被称为‘巨龙’。 魔鬼或撒旦也被称为古龙。 从生物学的角度来看，龙是一种特别凶猛的动物。 在许多情况下，西方文学将龙描述为要被英雄消灭的怪兽。”（黄永元和张静2011：238）--Deng Jinxia (talk) 03:08, 1 November 2020 (UTC)

Fang Jieling 方洁玲

Apart from the examples above, there are still many example containing different meanings in different countries because of cultural differences. For example, the color “red” represents happiness, auspiciousness and success. This is because the color red came from the sun. Ancient Chinese people worshiped the sun. Thus, when getting married, Chinese bride’s wedding dress is red. People will hang red lanterns and paste red couplets in Spring festival. However, in western countries, although they have words like, “red-letter day” and “the red carpet”, which contain positive meanings, the color “red” is a kind of taboo.

除了上面的例子，由于文化差异，还有许多在不同国家所表示的意思不同的词语。例如，（在中国）红色代表幸福，吉祥和成功，这是因为红色来源于太阳。古代中国人崇拜太阳。因此，在结婚的时候，新娘的婚服是红色的，在春节的时候，人们会挂上红灯笼、贴上红对联。然而，在西方国家，虽然也有像 “大喜日子（red-letter day）” 和 “红地毯（the red carpet）”这种代表积极含义的词语，但红色代表着一种禁忌。--Fang Jieling (talk) 06:45, 1 November 2020 (UTC)

除了上面的例子，还有许多词语由于文化差异，在不同的国家所表示的意思不同。（在中国）红色代表幸福，吉祥和成功。这是因为红色来源于太阳，而中国古代人崇拜太阳。因此，在结婚的时候，中国新娘的礼服是红色的。春节时，人们会挂上红灯笼，贴上红对联。然而在西方，虽然他们也有像“大喜日子”“红地毯”之类的积极的词语，但红色是一种禁忌。 By Chen Jiaxin --Jessie Chen (talk) 12:50, 1 November 2020 (UTC)

Gan Fengyu 甘奉玉

In English, the color “red” is the association of fire and blood. It represents the radical and violent revolutions. So many English phrases containing red have negative meaning, like red-headed, red-light district, red-handed, red ruin, red ink, in the red etc. Similarly, the color “white” contains different meanings in the East and the West. In western countries, white means innocence, honesty, kindness and so on. When getting married, the bride will white wedding dress.

在英语中，“红色”与火和血液相关，代表激进暴力革命。所以，很多含有“红色”的英语句子都有消极意义，比如 red-headed(生气的)，red-light district(红灯区)，red-handed(血淋淋的，当场抓获)，red ruin(火灾)，red ink(财政赤字)，in the red(负债亏空)等。同样，“白色”在东西方国家的意义也不尽相同。在西方国家，白色意味着纯洁，诚实，善良等。新娘结婚时就会穿白色婚纱。--Gan Fengyu (talk) 12:58, 29 October 2020 (UTC)

在英语中，“红色”与火和血液有关，它代表着激进的暴力革命。因此，许多包含“红色”的英文词组都含有消极意义，如red-headed（急躁的），red-light district（红灯区，即城镇中的妓院区），red-handed（手染血的，正在作案的），red ruin（火灾），red ink（赤字），in the red（亏损）等。与此相似的是，“白色”在东、西方国家的意义也不尽相同。它在西方国家意味着纯洁、诚实、善良等。结婚时，新娘会穿白色婚纱。--Zeng Liang (talk) 13:33, 29 October 2020 (UTC)

Gao Mingzhu 高明珠

Although the color white contains the meaning of purity and innocence, like “白衣天使”(white angel) which represents doctors and nurses in Chinese, white is a kind of taboo color in China. The color white represents death and ill omen. When a family member died, they will hang white cloth inside and outside the house. We can also realize the different meanings of the same word in different countries. For instance, the word “狗”(dog) contains a negative meaning. However, in western countries, dog always contains a positive meaning, like a lucky dog.

尽管白色有纯洁、无辜之意，例如“白衣天使”四字在汉语中就代表医护人员，但白色在中国是一种禁忌色，它代表着死亡以及疾病的征兆。如果有人去世，其家人会在房子内外挂上白布。由此我们也可以意识到，同一词汇在不同的国家有着不同的意思。例如，汉字“狗”带有贬义。然而在西方国家，狗通常是褒义词，如“a lucky dog”意为“幸运儿”。--Gao Mingzhu (talk) 13:47, 30 October 2020 (UTC)Gao Mingzhu

尽管白色含有纯洁和天真之意，如汉语中形容医护人员的词语“白衣天使”，但在中国，白色是很忌讳的，它通常表示死亡和不祥之兆。当亲人离世，其家人会在屋里屋外悬挂白布。在不同国家，同一词语的含义也不尽相同。如汉字“狗”带有贬义。但在西方国家，狗是褒义词，如“a lucky dog”（幸运儿）。 --Chen Yongxiang (talk) 12:04, 31 October 2020 (UTC)

Gong Yumian 龚钰冕

3 Approaches to Translate Culture-loaded Words

Under the great progress of globalization, different cultures have more accesses to communicate with each other. According to Eugene Nida, “Translating consists 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.” (Nida Eugene A and Charles Taber R 1969:13) “Ordinarily speaking, there are three approaches to translate culture-loaded words, namely foreignization, domestication and translation compensation.

3.文化负载词的翻译方法

在全球化的巨大进步下，不同文化之间有更多的交流机会。 根据尤金·奈达（Eugene Nida）的说法，“翻译是指在译语中用最切近而又自然的对等语再现原语的信息，首先在语义上，其次在文体上。” （尤金·奈达和查尔斯·泰伯（Charles Taber R）1969：13）“通常来说，翻译文化负载词的方法有三种，即异化，归化和翻译补偿。--Gong Yumian (talk) 04:40, 29 October 2020 (UTC)

3.文化负载词的翻译方法 在全球化的巨大影响之下，不同的文化之间的交流变得更加频繁。根据尤金·奈达来说“翻译包括以接受者的语言来再现源语言消息的最接近的自然等价物，首先是在含义方面，其次是在风格方面。” （Nida Eugene A和Charles Taber R 1969：13）“通常来说，翻译文化单词的方法有三种，即异化，归化和翻译补偿。--Han Wanzhen (talk) 07:06, 29 October 2020 (UTC)

Gu Dongfang 顾东方

The translation of culture-loaded words belongs to the micro aspect of cultural translation. In the context of globalization, the fundamental standpoint of exploring the translation approach is to preserve the unique cultural significance carried by culture-loaded words, which determines that we should use foreignization and translation compensation as the main translation approaches to translation culture-loaded words”.(Wang Xiang 2017:75)

文化负载词的翻译属于文化翻译的微观方面。在全球化的背景下，探索翻译方法的根本立场是要保留文化负载词所承载的独特文化意义，这就决定了我们应该将外化和翻译补偿作为翻译文化负载词的主要翻译方法。"(王翔 2017:75)

翻译文化负载词属于文化翻译的微观方面。在全球化背景下，保留文化负载词所承载的独特文化意义，是我们在探究翻译方法时的基本立场，所以我们翻译文化负载词时，应该把异化和翻译补偿作为主要翻译方法。"--Gan Fengyu (talk) 12:34, 29 October 2020 (UTC)

Guan Qinqing 管钦清

3.1 Foreignization

Venuti(1995: 20) considers the foreignizing method to be ‘an ethnodeviant pressure on target language cultural values to register the linguistic and cultural difference of the foreign text, sending the reader abroad’. It is ‘highly desirable’, he says, in an effort ‘to restrain the ethnocentric violence of translation’. In other words, the foreignizing method can restrain the ‘violently’ domesticating cultural values of the English-language world.

异化

韦努蒂（1995：20）认为异化方法是“对目标语言文化价值施加种族压力，以记录外文的语言和文化差异，将读者带到国外文化中去”。他说，这是“非常可取的”，目的是“制止以民族为中心的暴力翻译行为”。 换句话说，异化方法可以限制英语世界的“暴力”驯化文化价值。--Guan Qinqing (talk) 02:04, 2 November 2020 (UTC)

Gui Yizhi 桂一枝

The foreignizing method of translating, a strategy Venuti also terms ‘resistancy’ (1995: 305-6), is a non-fluent or estranging translation style designed to make visible the presence of the translator by highlighting the foreign identity of the ST and protecting it from the ideological dominance of the target culture. Foreignization can preserve the uniqueness of the source language’s culture because respecting the source language culture is starting point. Compared with domestication approach, foreignization considers more about the source language’s cultural background and is more faithful to the source language’s culture.

异化翻译，又被韦努蒂称为“抵抗”翻译，即采用不流畅、疏离目的语的翻译手法，突出翻译作品中外国文本的外来身份并保护原文本不受译入语文化意识形态的控制，从而显现出译者的存在。 异化可以保留源语言文化的独特性，因为尊重源语言文化才是出发点。与归化相比，异化更加考虑源语言的文化背景，并且更加忠实于源语言的文化。--Gui Yizhi (talk) 15:34, 1 November 2020 (UTC)

Guo Lu 郭露

It can keep the exotic flavor of the source language text. However, foreignization is not a perfect translation approach. If the translation doesn’t pay enough attention, the foreignization approach will be abused easily. If the translator misuse the foreignization approach, the target text will be awkward and hard to understand.

异化能保存源文文本的特有风格。然而，异化也不是万能的，一不小心就容易使用不当。而一旦没有用好异化，译文就会变得晦涩难懂。--Guo Lu (talk) 07:42, 28 October 2020 (UTC)

异化能够保留原文本的异域特色。然而，异化也不是万能的，译者稍不注意就会误用，导致原文本晦涩难懂。--Li Liqin (talk) 08:08, 28 October 2020 (UTC)

尽管异化能够保留原文的异国特色，但是它不算是一个完美的翻译发法。如果稍不注意，异化就会被译者滥用。甚者，出现误用的话，译文就会变得晦涩难懂。--Han Haiyang (talk) 08:21, 30 October 2020 (UTC)

Han Haiyang 韩海洋

The food culture contains great national characteristics. It shows the creative spirit and unique style of the Chinese nation. The words related to the food culture are rich in Chinese culture. Many examples of using foreignization approach can be found in the translation of traditional Chinese food. Firstly, the translation of traditional Chinese food can be related to Chinese allusions. Let’s take the translation of Yuanxiao or Tang-yuan(glue pudding) as an example.

中国美食文化具有极强的民族特色，它展现了中国的创造精神和独特的风格。中国文化里有许多与美食文化相关的词汇，它们大多数在翻译中都会采用异化的翻译方法。首先，传统中国美食的翻译和中国典故有极大的联系。就拿元宵或者汤圆来举例。--Han Haiyang (talk) 08:13, 30 October 2020 (UTC)

饮食文化具有很强的民族特色。体现了中华民族的创造精神和独特风格。在中国文化中，与饮食文化有关的词汇非常丰富。在中国传统食品的翻译中，运用异化翻译方法的例子很多。首先，中国传统食物的翻译会与中国典故有关。让我们以“汤圆”的翻译为例。--Wensixing (talk) 09:56, 30 October 2020 (UTC)

饮食文化极具民族特色。它展示了中华民族的创新精神和独特风格。在中国文化中，有许多与饮食文化相关的词汇。在中国传统食物的翻译中，可以找到许多使用异化法来翻译的例子。首先，中国传统食物的翻译可能与中国典故有关。让我们以元宵或汤圆的翻译为例。--Ding Daifeng (talk) 03:12, 31 October 2020 (UTC)

饮食文化极具民族特色。它展示了中华民族的创新精神和独特风格。中国文化中关于美食的词汇极其丰富。我们在传统食物翻译中可以找到很多异化翻译的例子。首先，这些翻译都与中国典故有关。让我们先以元宵（或者汤圆）举例。--Liu Zhiwei (talk) 08:51, 31 October 2020 (UTC)

Han Wanzhen 韩宛真

“It’s said that a lady-in-waiting called Yuanxiao during the Han dynasty missed her parents so much that she cried with tears in her face every single day. In order to help her, a minister named Dongfang Shuo lied to Emperor of the Han dynasty that the god of fire with the order of the Jade Emperor would burn Changan(the Capital of China in Han dynasty) on the 15th of the first lunar month. The solution to avoid this disaster was to ask the lady-in-waiting named Yuanxiao to make Tang-yuan, the favorite food of the god of fire, and to ask all the people in Changan to hang lanterns.

据说,在汉朝一位名叫元宵的侍女，非常想念她的父母，以至于她每天以泪洗面。为了帮助她，一位名叫东方朔的大臣向皇帝撒谎，说火神接到玉皇大帝的命令将会在农历正月十五烧掉长安（汉朝中国的首都）。避免这个灾难的解决方法是：让这个名叫元宵的女士制作火神最喜欢的事物汤圆，并且要求长安所有人挂灯笼。--Han Wanzhen (talk) 07:01, 29 October 2020 (UTC) 据说汉代有个叫元霄的侍女，非常想念自己的父母，每天都哭得泪流满面。有一位叫东方朔的大臣为了帮助她，于是向汉朝皇帝撒谎说，火神奉玉帝之命，将于正月十五焚烧长安（汉朝首都）。避免这场灾难的解决办法就是让那个叫元霄的侍女做火神最爱吃的汤圆，并让长安所有的人都挂灯笼。--Jiang Hao (talk) 07:48, 29 October 2020 (UTC) 据说在汉代有位叫做元宵的侍女因为过度思念父母而终日以泪洗面。一位名为东方朔的大臣为了帮助她而向皇上撒谎道，火神奉玉皇大帝的旨意，将于正月十五于长安（汉朝的首都）纵火。解决办法就是让这位叫做元宵的侍女做汤圆-火神最喜欢的食物- 并且要全长安的老百姓都悬挂灯笼。--Fancy (talk) 09:00, 29 October 2020 (UTC)

He Changqi 何长琦

Emperor Wu approved this plan. Finally, the girl named Yuanxiao met her parents. Thus, the tradition of Lantern Festival ( pronounced Yuanxiao Jie in Chinese, “jie” in Chinese means festival) appeared.” ( Xu Xianling and Li Xiangzhaung 2005:230) Therefore, if we translate the Chinese food “元宵” into Yuanxiao by the foreignization approach instead of translating into the glue pudding, the special Chinese culture in the food can be preserved well.

汉武帝批准了这个计划。最后，这个名叫元霄的女孩见到了自己的父母。于是，元宵节（中文叫做元霄节，"节 "在中文中是节日的意思）的传统习俗就这样形成了。" ( 徐先玲、李祥召 2005:230) 因此，如果我们采用异化的翻译方法将食物 "元宵 "翻译成元霄，而不是译为布丁，就可以很好地保留食物中原有的中国特色文化。--He Changqi (talk) 03:13, 2 November 2020 (UTC) --He Changqi (talk) 03:13, 2 November 2020 (UTC)

Hu Baihui 胡百辉

Secondly, the translation of Chinese food can be related to Chinese customs. Chinese people eat special traditional food in special Chinese festivals. For instance, people will eat double-ninth cake on the Double Ninth Festival. The Double Ninth Festival is on the 9th day of the 9th lunar month. The translation of double-ninth cake can keep the traditional Chinese culture well. Thirdly，the translation of traditional Chinese food can be related with Chinese people’s appreciation of beauty.

其次，中餐名的翻译与中国的风俗习惯有关。中国人在特殊的中国节日吃特殊的传统食物。例如，人们会在重阳节吃重阳糕。重阳节在农历九月初九。重阳糕的翻译能很好地保留中国传统文化。第三，中国传统美食的翻译与中国人的审美情趣有关。--Hu Baihui (talk) 07:25, 28 October 2020 (UTC)

第二，中餐名的翻译与风俗习惯息息相关。中国人在重要的节日里会吃特定的传统食物。例如，在农历九月初九也就是重阳节吃重阳糕。重阳糕的名称的翻译很好地保留了中国传统文化。第三，中国传统美食的翻译还与中国人的审美情趣有关。--Guo Lu (talk) 07:45, 28 October 2020 (UTC)

Hu Huifang 胡慧芳

For example, “the Chinese cuisine ‘鸟语花香’, can be translated into ‘Singing Birds and Fragrant Flowers(Steamed mandarin fish and bird-shaped shrimps)’’ and ‘青龙过海’ can be translated into ‘Green Dragons Crossing the Sea(Soup with green onion)’”. (Zhang Jiachen 2014:106) By using the foreignization approach, this kind of translation can preserve the beautiful image of these cuisines and the explanatory note can also prevent foreigners from being confused. What’s more, the translation of some Chinese cuisine can be related to the traditional Chinese medical science.

例如，“中国菜'鸟语花香'可以翻译成'唱歌的鸟和香花（（鱼和鸟形虾）'，'青龙过海'可以翻译成'绿色的龙穿越大海'（ 葱汤）'”。 （张家臣2014：106）通过使用异化方法，这种翻译可以保留这些美食的美丽形象，解释性说明也可以防止外国人感到困惑。 而且，某些中餐的翻译可能与传统中医科学有关。--Hu Huifang (talk) 08:48, 28 October 2020 (UTC)

例如，“中国菜'鸟语花香'可以翻译成'唱歌的鸟和芬芳的花（（鱼和鸟形虾）'，'青龙过海'可以翻译成'青色的龙穿越大海'（ 葱汤）'”。 （张家臣2014：106）异化保留了这些美食的优美意象，通过解释说明菜名，外国人也不会感到困惑。 此外，某些中餐的翻译可能与传统中医科学有关。--Yao Cheng (talk) 11:37, 28 October 2020 (UTC)

Hu Jin 胡瑾

For example, “‘八珍食品’ can be translated into ‘Eight Delicacies (Stimulate your baby’s appetite and better his or her growth) and ‘当归生姜羊肉汤’ can be translated into ‘ Angelica Ginger Lamb Soup(Replenish your blood and warm your spleen and stomach)’”. (Zhang Jiachen 2014:106) Translating in this way can pass the traditional Chinese medical culture to readers.

例如，“”八珍食品可以翻译成“八大美食(刺激宝宝的食欲，促进他或她的成长)和”当归生姜羊肉汤可以翻译成‘当归生姜羊汤(补血暖脾胃)’(张家臣2014:106)这样的翻译可以把中医文化传递给读者。--Hu Jin (talk) 10:56, 1 November 2020 (UTC)

例如，“八珍食品“可以翻译成“八宝”(调动孩子的胃口，促进他的成长)，另外，”当归生姜羊肉汤“也可以直译成‘当归生姜羊汤”(补血暖脾胃)(张家臣 2014:106)。这样的翻译方式可以把中医文化传达给读者。--Jiang Fengyi (talk) 04:51, 2 November 2020 (UTC)

Ji Tiantian 纪甜甜

Although the foreignization approach can be of great help to pass the source language’s culture to the target readers, it requires the translator’s great knowledge between the two cultures. Therefore, translators have to do a good preparation before translating.

3.2 Translation compensation

George Steiner divides the process of translation into four parts and “By ensuring the translation is possible, compensation is the last step in the whole procedure”.(2001: 176) It should be acknowledged that translation compensation occurs and accompanies translation activity as early as cultural difference exists. It possesses a history as long as translation activity does.

异化在帮助译者更好地向读者传递源语文化的同时，要求译者精通两种文化。因此，译者在译前必须做好充足的准备。

3.2 翻译补偿

乔治·斯坦纳把翻译过程分成四个部分，“为确保翻译的合理性，补偿成为翻译的最后一步”。（2001：176）早在文化差异产生之初，翻译补偿就伴随着翻译活动应运而生。只要有翻译活动，就会有翻译补偿。--Ji Tiantian (talk) 10:58, 30 October 2020 (UTC)

虽然异化法对于将源语言文化传递给读者颇具成效，但是此法也要求译者具有丰富的双语文化知识。因此，在翻译之前，译者需要做好充足的准备。

3.2翻译补偿法

乔治·斯坦纳将翻译的过程分为四个部分。“要确保翻译的可行性，补偿法是整个过程的最后一步”（2001：176）。应该认识到，补偿法出现在翻译活动中，并且伴随着翻译活动，与文化差异的存在一样早。与和翻译活动一样，它确实有着久远的历史。--Chang Huiyue (talk) 11:15, 30 October 2020 (UTC)

Jiang Fengyi 蒋凤仪

Scholar Mona Baker holds the view that compensation is a translation skill, which can be applied when “target language is impossible to directly make up for the losses in meaning, language style or emotional force”.(1992: 33) Due to the translation difficulties caused by cultural default and cultural differences, translators have to employ different compensation strategies to make sure their translation outcome can be totally understood by the TL readers. Hervey and Higgins divided translation compensation mainly into four kinds, namely compensation in kind, compensation by splitting, compensation by merging and compensation in place.

学者莫纳 贝克认为翻译补偿是一种翻译技巧，当目的语无法直接表达出源语言的意义、语言风格和情感状态时，则需要使用这种方法。（1992:33）文化缺失和文化差异会导致翻译出现困难，译者需要采用不同的方法来确保目的语读者能完全理解自身翻译的文本。赫维和希金斯将翻译补偿分为四种形式，分别是：类比补偿、换位补偿、融合补偿、分解补偿。--Jiang Fengyi (talk) 04:42, 2 November 2020 (UTC)

Jiang Hao 姜好

The translation compensation approach can be often used to translate the name of Chinese teas. China is the birthplace of tea culture. The record about tea appeared in the era of Shennong about 4700 years ago. Since ancient times, the tradition of providing to guests has been preserved. There are various kinds of teas in China like Longjing tea from Hangzhou , Oolong tea from Fujian etc. Chinese tea culture are also involved in Chinese Confucianism, Buddhism, Taoism and so on. Chinese tea culture is a treasure in traditional Chinese culture. 翻译补偿法常用于中国茶名的翻译。中国是茶文化的发源地。关于茶的记载出现在距今约4700年前的神农时代。自古以来，中国一直保留着邀请客人品茶的传统。中国的茶叶种类繁多，如杭州的龙井茶、福建的乌龙茶等。中国茶文化还涉及中国儒家、佛教、道教等。中国茶文化是中国传统文化中的瑰宝。--Jiang Hao (talk) 07:44, 29 October 2020 (UTC)

翻译补偿法常用于翻译中国茶名。中国是茶文化的发源地。关于茶的最早文字记载来自距今约4700年前的神农时代。自古以来，中国一直保留着以茶待客的传统。中国的茶叶种类繁多，有杭州的龙井茶、福建的乌龙茶等。中国茶文化还涉及中国儒家、佛教、道教等文化。茶文化是中国传统文化的瑰宝。--Kang Haoyu (talk) 15:46, 29 October 2020 (UTC)

Jiang Qiwei 蒋淇玮

Chinese and English belong to different language systems. There are great differences between the two languages. Due to the different social environment , life style and vocabulary, sometimes it is impossible for translators to achieve complete equivalence. Chinese people’s ways to name teas are various. Sometimes, the Chinese character “茶” (tea in English) doesn’t even exit in the name of a tea. For example, some teas exhibited in the China Tea Museum in Hangzhou, like “羊岩勾青”(Yangyan Gouqing), “庐山云雾”(Lushan Yunwu), the names of these teas don’t contain the character of tea.

中文与英文从属于不同的语系，两种语言间差异巨大。由于社会环境、生活方式与语言词汇等方面的不同，有时译者不可能实现翻译上的完全对等。中国人对茶的称呼五花八门，有时茶名中甚至不包括“茶”这个字。比如说，在杭州的中国茶叶博物馆中展有“羊岩勾青”和“庐山云雾”两种茶，这两种茶的名字就不含“茶”这个字。--Jiang Qiwei (talk) 11:38, 1 November 2020 (UTC)

汉语和英语属于不同的语言体系。两种语言之间存在着很大的差异。由于社会环境、生活方式和词汇的不同，有时译者在翻译过程不可能做到完全对等。中国人给茶叶起名字的方式不拘一格，"茶 "字 甚至不出现在茶名中。以杭州中国茶叶博物馆展出的茶叶为例，像 "羊岩勾青"、"庐山云雾"，这些茶叶的名字中都不包含茶字。--He Changqi (talk) 03:50, 2 November 2020 (UTC)--He Changqi (talk) 03:50, 2 November 2020 (UTC)

Kang Haoyu 康浩宇

If translators show the English names of these teas to the target readers without explanation, readers may feel confused. Sometimes, the names of some teas are the same as the names of other stuff. For example, “ ‘茉莉花茶’ is translated into Jasmine Tea. This kind of translation mixes the tea name with the flower name. Actually, ‘茉莉花茶’ is a kind of green tea which has the aroma of jasmine. Some kind of ‘茉莉花茶’ contains jasmine flower, some don’t. Similarly, ‘竹叶青’ is translated into Bamboo Leaf Green and ‘玉露’ is translated into Jade Dew.

如果译者在不加解释的情况下向目标读者展示这些茶的英文名称，读者可能会感到困惑。一些情况下，某些茶的名字和其他事物的名字是一样的。例如，“茉莉花茶”被翻译成“Jasmine Tea”。这种翻译把茶名和花名混在一起。实际上，茉莉花茶是一种有茉莉花香的绿茶。有些茉莉花茶含有茉莉花，而有些却没有。同样，“竹叶青”被翻译成“Bamboo Leaf Green”，“玉露”被翻译成“Jade Dew”。--Kang Haoyu (talk) 15:37, 29 October 2020 (UTC)

如果译者不对这些茶的英文名称加以解释，读者可能会感到疑惑。一些情况下，某些茶的名字其实取自别的事物。例如，“茉莉花茶”被翻译成“Jasmine Tea”。这种翻译把茶名和花名混在一起。实际上，茉莉花茶是一种有茉莉花香的绿茶。有些茉莉花茶含有茉莉花，而有些却没有。同样，“竹叶青”被翻译成“Bamboo Leaf Green”、“玉露”被翻译成“Jade Dew”也是不准确的。--Ouyang Ling

如果译者翻译茶名而不加以解释，读者可能会感到困惑。某些情况下，茶名和其他事物的名称相同。例如，“茉莉花茶”的翻译是“Jasmine Tea”，这种翻译结合了茶和花名。实际上，茉莉花茶是一种含茉莉花香的绿茶，有些茉莉花茶含有茉莉花，有些则没有。同样，“竹叶青”被翻译成“Bamboo Leaf Green”，“玉露”被翻译成“Jade Dew”，这都可能造成读者的困惑。--Jiang Qiwei (talk) 12:12, 1 November 2020 (UTC)

Kang Lingfeng 康灵凤

Although the translation of these names of teas used the literal translation approach and realized the verbal equivalence, translators neglected the features of the teas. This kind of translation will mislead the target reader to think of ‘竹叶青’ as the tea made of bamboo leaves and ‘玉露’ as the tea made of jade and dew, which is totally impossible”. (Cui Shan 2019:125) The translation of tea names is also a part of intercultural communication. It can directly influence the transmission of Chinese culture in the world and can also influence the business result.

即使茶名的翻译采用直译法，实现了言语对等，但是译者忽视了茶的特点，这种翻译会误导目标读者把“竹叶青”看作是竹叶制成的茶，把“玉露”看作是美玉和露珠制成的茶，这是完全不可能的。(崔山 2019: 125)茶名的翻译也是跨文化交际的一部分，它能够直接影响中国文化在世界的传播，也可以影响商业结果。--Kang Lingfeng (talk) 13:43, 30 October 2020 (UTC)

虽然上述茶名的翻译采用了直译法，实现了言语对等，但是译者忽视了茶的特点，这种翻译会误导目标读者将“竹叶青”看作竹叶沏成的茶，把“玉露”视作美玉和露珠沏成的茶，实属无稽之谈。（崔山2019:125）茶名的翻译也是跨文化交际的一部分，它能够直接影响中国文化在世界的传播，也可能影响茶的销售情况。--Cheng Yusi (talk) 15:46, 31 October 2020 (UTC)

Kong Xianghui 孔祥慧

If a translator doesn’t pay enough attention to the cultural differences, it may lead to bad consequences. For example, a Chinese tea called “龙虎斗” was translated into “The Fighting Between Dragon and Tiger ”.Although the translation kept the verbal meaning of the tea, it violated the western taboo. This is because dragon is referred as a kind of evil and fierce beast. A reader without the knowledge of Chinese culture will have the image of two fierce beasts fighting and killing each other when reading the translation of the tea. 翻译人员如果不够关注文化差异，就可能会导致一些不良后果。例如，一种名为“龙虎斗”的中国茶被翻译为“The Fighting Between Dragon and Tiger ”。这种翻译尽管保留了茶的字面意义，但它却违反了西方的禁忌。因为龙在西方被认为是一种邪恶且凶猛的野兽。所以当不了解中国文化的读者看到这个翻译时想到的是两只凶猛的野兽互相搏斗残杀的画面。--Kong Xianghui (talk) 11:41, 28 October 2020 (UTC)

如果译者对文化差异不够重视，可能会导致不良后果。例如，将一种名为“龙虎斗”的中国茶译为“The Fighting Between Dragon and Tiger”，虽然该翻译保留了这种茶的字面意义，但却违反了西方的禁忌。这是因为人们把龙视为一种邪恶而凶猛的野兽，一个不懂中国文化的读者在阅读茶的翻译时，会联想到两个凶猛的野兽互相残杀的形象。--Gong Yumian (talk) 02:36, 30 October 2020 (UTC)

Kong Yanan 孔亚楠

The target reader will feel uncomfortable to read the name of the tea, let alone buy and drink it. “珠茶” is a kind of special tea from Shaoxing, Zhejiang Province. It is round and bullet-shaped. So it was translated into “gun power”. This kind of translation can easily make people think about the violent images of war. Therefore, when being sold to India, Indian purchasers strongly asked the seller to change the translation of the tea name.

目标读者一看到这个茶名，就会感到不舒服，更不用说去买茶来喝了。“珠茶”是一种特殊的茶，产于浙江绍兴。这种茶圆圆的，形似弹丸，所以它被翻译成了“gun power”.这种翻译能轻易地使人们联想到战争中可怕的画面。因此，当这种茶在印度销售时，当地顾客强烈要求卖家换掉茶名的译法。--Kong Yanan (talk) 12:08, 28 October 2020 (UTC)

对目的语读者来说，这个茶的译名光是读起来就让人很不舒服了，更不用说会买来喝了。“珠茶”是浙江绍兴的名茶，茶叶呈圆形，形似子弹。所以有人将其翻译成"gun power"(字面意思是“火炮的威力”).这样的翻译很容易让人想起战争中的暴力场面。因此，当“珠茶”在印度售卖的时候，当地顾客强烈要求卖家更换“珠茶”的译名。--Zhou Yiwen (talk) 03:17, 29 October 2020 (UTC)

Lei Fangyuan 雷方圆

Due to cultural differences, sometimes literal translation cannot express the true meaning of the tea name well. During this circumstance, translator should compensate the important information under the verbal meaning of the tea name. This kind of purpose can be achieved through the explanation of connotation under the tea name. Let’s take the tea names we have mentioned in the last paragraph as an example.

由于文化差异，有时直译不能较好地表达出茶名的真正含义。在这种情况下，译者应当补充字面意思下的重要信息。这种目的可以通过解释茶名的隐含意义来实现。让我们以上一段提到的茶名为例。--Lei Fangyuan (talk) 10:49, 29 October 2020 (UTC)

由于文化差异，有时直译不能很好地表达茶名的真谛。在这种情况下，译者应该对茶名的字面意义的重要信息进行补充。这可以通过阐释茶名的隐含意义来实现。让我们以上一段提到的茶名为例。--Li LIli (talk) 13:22, 29 October 2020 (UTC)Li Lili

Lei Kuangxi 雷旷溪

According to the background information of the tea “玉露”, “ the shape of the tea is round and its color is white like jade. So it’s better to translate ‘玉露’ into ‘Jade-green Tea’ instead of ‘Jade Dew’”. (Cui Shan 2019:126) This kind of translation can show the color and type of the tea. It is more acceptable and less confusing for the target readers.

根据“玉露”茶的背景信息，“这种茶叶的形状是圆的，并且其颜色洁白如玉石，所以最好是把玉露茶翻译为 ‘Jade-green Tea’ 而不是 ‘Jade Dew’”。(Cui Shan 2019:126)这样翻译可以展示出茶的颜色和种类。这也让受众读者们更容易理解和接受，也减少了混淆茶类的几率。--Lei kuangxi (talk) 05:17, 30 October 2020 (UTC)Lei Kuangxi

根据“玉露”茶的背景信息，“这种茶的形状是圆的，且其颜色洁白如玉，所以最好是把玉露茶翻译为 ‘Jade-green Tea’ 而不是 ‘Jade Dew’”。(Cui Shan 2019:126)这样翻译可以展示出茶的颜色和种类。这也让受众读者们更容易接受且不至于太困惑。--Si Yu (talk) 13:12, 31 October 2020 (UTC)

Li Haiquan 李海泉

Similarly, “‘茉莉花茶’ can be translated into ‘Jasmine Scented Tea’ instead of ‘Jasmine Tea’ and ‘竹叶青’ can be translated into ‘Bamboo-Leaf-Shaped Green Tea’ instead of ‘Bamboo Leaf ’”. (Cui Shan, 2019:126) “Jasmine Scented Tea” can show the true features of the tea and distinguish the tea from jasmine flower. And “Bamboo-Leaf-Shaped Green Tea” can tell the target readers the type and features of the tea and stop misleading readers to think of it as the tea made of bamboo leaves.

同样,“茉莉花茶”可以翻译成“Jasmine Scented Tea”,而不是“Jasmine Tea”;“竹叶青”可以翻译成“Bamboo-Leaf-Shaped”,而不是“Bamboo Leaf”。(崔山2019:126)“Jasmine Scented Tea”译文可以体现茶的真实特征，并将茶与茉莉花区分开来。而“Bamboo-Leaf-Shaped Green Tea”译文可以告诉目标读者茶叶的类型和特点，而避免读者误认为竹叶青是竹叶制成的。--Li Haiquan (talk) 12:09, 28 October 2020 (UTC)

同样,“茉莉花茶”可以翻译成“Jasmine Scented Tea”（茉莉花香茶）,而不是“Jasmine Tea”（茉莉花茶）;“竹叶青”可以翻译成“Bamboo-Leaf-ShapedGreen Tea”（竹叶状绿茶）,而不是“Bamboo Leaf”（竹叶茶）。(崔山2019:126) “茉莉花香茶”的译文体现该茶的真实特征，将茶与茉莉花区分开来。而“竹叶状绿茶”的译文可以告诉目标读者茶叶的类型和特点，而避免读者误认为竹叶青是竹叶制成的。--Gui Yizhi (talk) 05:10, 2 November 2020 (UTC)

Li Lili 李丽丽

4 Untranslatability of Culture-loaded Words

Catford thought that untranslatability is caused by the target language’s lack of lexical or syntactical substitute. Different languages differ from each other in the phonetic, grammatical, semantic, pragmatic aspect etc. When translating culture-loaded words, it is hard for translator to translate the culture behind these words in a perfect way. For example, “纸老虎” is translated into “Paper Tiger” in English.

‘4种文化相关词的不可译性’

卡特福德认为，不可译性是由于目的语缺乏词汇或句法替代物造成的。不同的语言在语音、语法、语义、语用等方面都存在差异，在翻译文化相关词时，译者很难完美地翻译这些词背后的文化。例如，“纸老虎”在英语中被翻译成“纸老虎”。--Li LIli (talk) 13:16, 29 October 2020 (UTC)Li Lili

4.文化负载词的不可译性 卡特福德认为不可译性是由目标语中缺少词法或句法替代物造成的。不同的语言在语音、语法、语义、语用等方面都不相同。当翻译文化负载词时，译者要想完美地译出词语背后的文化含义是很难的。例如：“纸老虎”就被直译成英语“Paper Tiger”。--Majuan (talk) 12:23, 30 October 2020 (UTC)

Li Lingyue 李凌月

But if people don’t have a knowledge of Chinese culture, when they read the phrase “paper tiger”, they will think of it as a kind of artistic work. Similarly, “八股文” is translated into “Eight-part Essay”. When people read this kind of translation, they will only think of it as a kind of article containing eight parts. They cannot understand the moral imprisonment this kind of writing style brought to Chinese people.

但是，如果人们不了解中国文化，当他们读到“纸老虎”这个词时，他们会认为它是一种艺术作品。同样，“八股文”也被翻译成“八章文”。当人们读到这种翻译时，他们只会把它看作是一篇包含八个部分的文章。他们无法理解这种写作风格给中国人带来的道德禁锢。--Li Lingyue (talk) 04:09, 31 October 2020 (UTC)

但是，如果人们不了解中国文化，当他们读到“纸老虎”这个词时，他们会认为它是一种艺术作品。同样，“八股文”也被翻译成“八段话的文章”。当人们读到这种翻译时，他们只会把它看作是一篇包含八个部分的文章。他们无法理解这种写作风格给中国人带来的道德禁锢。--Li Meng (talk) 04:19, 31 October 2020 (UTC)

Li Liqin 李丽琴

When the famous sinologist David Hawkes was translating the famous Chinese novel A Dream of Red Mansions, he translated a servant girl in the novel called “紫鹃” into “Nightingale” instead of “cuckoo”. This is because the word “cuckoo” in western countries can be used to refer the woman who cheated in a relationship. In the novel, “紫鹃” is a quite innocent girl.

在翻译中国著名小说《红楼梦》时，著名汉学家大卫·霍克斯把书中一个名为“紫娟”的女仆翻译成“夜莺(nightingale)”而不是“杜鹃(cuckoo)”。他这样做的原因是，在西方国家，“杜鹃(cuckoo)”通常指在感情中背信弃义的女方，而《红楼梦》中的“紫娟”是个天真烂漫的女孩儿。--Li Liqin (talk) 08:39, 28 October 2020 (UTC)

著名汉学家大卫·霍克斯在翻译中国著名小说《红楼梦》时，把书中一个名为“紫娟”的女仆翻译成“夜莺(nightingale)”而不是“杜鹃(cuckoo)”。他之所以如此翻译是因为在西方国家，“杜鹃(cuckoo)”通常指在感情中背信弃义的女方，而《红楼梦》中的“紫娟”却是个天真无邪的女孩儿。--Kong Xianghui (talk) 11:52, 28 October 2020 (UTC)

Li Luyi 李璐伊

So the word “cuckoo”, although is literally equivalent to “紫鹃”, it was still not chosen by David Hawkes to be the girl’s name. In English, “nightingale” refers to a small brown bird, the male of which has a beautiful song. It can also refer people who can sing beautifully. Although the translator avoided cultural conflict by translating “紫鹃” into “Nightingale”, “nightingale” still cannot show the innocence of that girl.

因此，“杜鹃（cuckoo）”一词虽然在字面上相当于“紫鹃”，但大卫·霍克斯并未将其作为那个女孩的名字。在英语中，“夜莺（nightingale）”指的是一种棕色的小鸟，其雄鸟的鸣唱婉转动人，所以它也可以指那些歌声动听的人。尽管译者通过将“紫鹃”译为“夜莺”来避免了文化冲突，但“夜莺（nightingale）”仍然无法体现出那个女孩的天真无邪。--Li Luyi (talk) 10:08, 30 October 2020 (UTC)

因此，“杜鹃（cuckoo）”一词虽然在字面上相当于“紫鹃”，但大卫·霍克斯并未将那个女孩的名字译为“杜鹃”。在英语中，“夜莺（nightingale）”指的是一种棕色的小鸟，其雄鸟的鸣唱婉转动人，所以它也可以指代歌声动听的人。尽管译者通过将“紫鹃”译为“夜莺”来避免了文化冲突，但“夜莺（nightingale）”仍然无法体现出那个女孩的天真无邪。--Gao Mingzhu (talk) 12:12, 1 November 2020 (UTC)Gao Mingzhu

Li Meng 李梦

Sometimes, translators will borrow words from other cultures to help themselves translate better. For example, translators translate “a beauty in ancient China named Xi Shi into ‘Chinese Cleopatra’. However, Cleopatra is more like the first and the only female emperor in Chinese history Wu Zetian in Chinese people’s mind to western people. 有时,翻译者会借用其他文化中的词汇来帮助自己更好地翻译。 例如,翻译家将"中国古代的美女西施翻译成'中国的埃及艳后'。 然而,在西方人的心目中,埃及艳后更像中国历史上第一位也是唯一一位女皇帝——武则天。--Li Meng (talk) 04:13, 31 October 2020 (UTC) 有时，译者会借用其他文化的词汇来帮助自己更好地翻译。例如，译者把“中国古代一位名叫西施的美人”翻译成“中国埃及艳后”。但是，对于西方人来说，埃及艳后更像是中国历史上第一位也是唯一一位女性皇帝武则天。--Li Lingyue (talk) 04:18, 31 October 2020 (UTC)

Insert non-formatted text here==Li Yongshan 李泳珊== In Chinese phrase ‘蝙蝠迎宾’， the word ‘蝙蝠’ is translated into ‘bird’ in English instead of ‘bat’. This is because bat represents vampires in western culture. This kind of translation avoided the violation of western taboo. But it also doesn’t translate the inner ‘happiness’ behind the phrase in Chinese culture.”(Chen Junming 2013:29) 中文短语“蝙蝠迎宾”中的“蝙蝠”，在英语翻译时会被翻译成“鸟（bird）”，而不是“蝙蝠（bat）”，因为蝙蝠在西方文化中代表着吸血鬼。这种翻译避免了与西方禁忌的冲突。但这种翻译也没有把中文短语的“喜悦”之情翻译出来。

Li Yu 李玉

Catford thought the cultural untranslatability was caused by the lack of the target target culture’s relevant situational features to the source language’s culture. Cultural untranslatability comes from cultural differences. Although it is hard to translate culture-loaded words into target language in a perfect way, translators still need to try to discover the translation of culture-loaded words. Translators can also add some explanations after the translated sentences or words to make the meaning and culture behind the source language text be understood by target readers.

卡特福德认为引起文化不可译的原因是目标语文化中缺少与源语文化对应的相关情境特征。文化不可译来源于文化差异。尽管将文化负载词完美地翻译成目标语是很难的，译者仍然需要努力去找到文化负载词的翻译。译者也可以在译句和译词之后增加一些解释，以此来让目标读者理解源语中的意思和文化。--Li Yu (talk) 02:53, 2 November 2020 (UTC)

Lin Min 林敏

5 The Interpreter’s Translation of Culture-loaded Words

Unlike translators, interpreters have much shorter time to translate. Sometimes, it is a great challenge for interpreters to translate in such a short time. As we have discussed above, culture-loaded words make it hard for translators to translate. So during the interpreting, it may be even harder for interpreters to translate utterances with culture-loaded words. An interpreter’s translation can be divided into three steps, namely comprehension, de-verbalization and reformulation. If an interpreter wants to interpret successfully, he should understand what the speaker has said.

5 文化负载词的口译 与笔译者不同的是，可供口译员翻译的时间很少。通常，在短时间内进行口译对口译员是个不小的挑战。正如上面讨论的，文化负载词给笔译工作带来了难度。那么，在口译工作中，口语中的文化负载词更难翻译。口译员的翻译可分为三步，即理解，脱离语言以及外壳信息重构。如若口译员要成功翻译，他应要理解说话者的意思。--Lin Min (talk) 15:20, 1 November 2020 (UTC) 5.文化负载词的口译 与笔译者不同的是，口译员的翻译的时间更少。有时，在短时间内进行翻译对口译员来说是个很大的挑战。正如之前讨论过的，文化负载词让笔译翻译变难了。所以在口译时，口译者可能更难翻译出文化负载词的言外之意。口译员的翻译可以分为三步，即理解，脱离语言以及外壳信息重构。如若口译员要成功翻译，他应要理解说话者的意思。--Tao Ye (talk) 07:56, 2 November 2020 (UTC)Tao Ye

Lin Xin 林鑫

The interpreter will keep the content of what the speaker just said in his mind. During step two, the interpreter will forget the structure of these linguistic signs which formed what the speaker said and only remembers the ideas these linguistics signs wanted to express. During the last step, the interpreter uses another language to form new utterances to express the speaker’s ideas. The interpreter has to try to express all the information the speaker mentioned as possible and the interpreter also needs to try to make the translated language easy to be understood by target hearers. 口译员将把讲话者刚才所说的内容记在脑海中。在第二步，口译员会忘记这些构成讲话者话语含义的语言符号的结构，而只记住了这些语言符号所想要表达的内容。 在最后一步，口译员使用另一种语言去表达讲话者的想法。口译员必须在尽可能表达出说话者提到的所有信息的同时，设法使翻译语易于被目标听众所理解。--Lin Xin (talk) 11:55, 1 November 2020 (UTC)

Ling Zijin 凌子瑾

The striking feature of interpreting is its timeliness. Since the interpreter’s memory is limited, interpretation is more about translating the overall meaning of the discourse. Sometimes interpreters have to identify the key information of someone’s utterances and discard the unimportant information. The approach we have discussed above can also be used to interpret. For example, the interpreter can use literal translation approach to translate.

口译的显著特点是它的时效性。由于口译者的记忆是有限的，口译更多的是对语篇的整体意义进行翻译。有时口译员必须识别出某人话语中的关键信息，而放弃不重要的信息。我们上面讨论的方法也可以用来进行口译。例如，口译员可以使用直译方法来翻译。--Ling Zijin (talk) 01:59, 1 November 2020 (UTC)

口译的显著特点是时效性。译者的记忆力是有限的，所以口译更多的是翻译语篇的整体意义。有时口译员必须识别出话语中的关键信息，放弃不重要的信息。我们上面讨论的方法也可以用于口译。例如，口译员可以用直译方法来进行翻译。--Liu Yangnuo (talk) 04:27, 1 November 2020 (UTC)

口译的显著特点是时效性。由于口译工作者的记忆力是有限的，所以口译更多的是翻译语篇的大意。有时口译员必须识别出说话人话语中的关键信息并舍弃不重要的信息。我们上面讨论的方法也可以用于口译。例如，口译员可以用直译方法来进行翻译。--Mo Ling (talk) 04:36, 1 November 2020 (UTC)Mo Ling

Liu Bo 刘博

By using the literal translation approach, “ ‘莫道今年春将尽，明年春色倍欢人。我期待着明年中国和世界都会变得更好’，can be translated into ‘Do not regret that the spring is departing, come next year as it will be twice as enchanting. I really hope to see that next year in China and in the whole world people will be better off.’”(Guo Huiqing 2018:94)

通过使用直译法，“ '莫道今年春将尽,明年春色倍欢人.我期待着明年中国和世界都会变得更好',可以翻译为‘不要为春天的离去而遗憾，来年它将会加倍迷人’我真心希望看到，明年中国乃至全世界人民的生活会更好。”--Liubo (talk) 00:35, 30 October 2020 (UTC)

依据直译法，我们可以将“ '莫道今年春将尽,明年春色倍欢人.我期待着明年中国和世界都会变得更好' 翻译成 ’不要因为春天的离去而遗憾，来年它将更加迷人。我衷心希望看到中国乃至世界人民明年生活更加美好。”--Yang Yue (talk) 01:34, 30 October 2020 (UTC)

依据直译法，我们可以将“ '莫道今年春将尽,明年春色倍欢人.我期待着明年中国和世界都会变得更好' 翻译成 ’不要因春天的离去而遗憾，来年它将更迷人。我非常希望，明年中国和世界人民都会变得更好。”--Blank (talk) 12:00, 1 November 2020 (UTC)

Liu Jinxingqi 刘金惺琦

It’s worth mentioning that interpreters have to translate in a limited time. So when confronting some special expression that is hard to find the equivalent in the target language. They will try to explain the meaning of these expression. For example, the interpreter can translate “ ‘山重水复疑无路，柳暗花明又一村’ into ‘After encountering all kinds of difficulties and experiencing all kinds of hardships, at the end of the day we will see light at the end of tunnel’”.(Guo Huiqing 2018:95)

值得一提的是，口译员必须在有限的时间内进行翻译。 因此，当遇到一些很难在目标语中找到等效的表达式的特殊的表达式时，他们将尝试意译。 例如，口译员可以将“山重水复疑无路，柳暗花明又一村”翻译成“遇到各种困难并经历各种苦难之后，我们终将在隧道尽头看到光明。”--Liu Jinxingqi (talk) 14:18, 1 November 2020 (UTC)

值得一提的是，口译员必须在有限的时间内进行翻译。 因此，在目标语言中很难找到等效的表达时，他们会尝试解释这些表达的含义。 例如，口译员可以将“'山重水复疑无路，柳暗花明又一村”翻译成“遇到各种困难并经历各种艰辛之后，最终我们会看到隧道尽头的光明”（郭慧清2018：95）--OUYANGJINGLAN (talk) 04:36, 2 November 2020 (UTC)OuYang Jinglan 欧阳静兰

值得一提的是，口译员必须在限定的时间内完成翻译。 因此，在目标语言中很难找到等效的表达时，他们会试着去解释这些表达的含义。 例如，口译员可以将“'山重水复疑无路，柳暗花明又一村”翻译成“经历了各种困难和艰辛之后，最终我们会看到隧道尽头的光明”--Wang Meiling (talk) 08:59, 2 November 2020 (UTC)

Liu Liu 刘柳

This expression is from ancient Chinese poet Tao Yuanming’s poem. This sentence just express the scenery of the countryside. But combing the poem with the utterances the speaker has said, the interpreter translates the sentence into the translation above. This kind of explanation approach can be often used in interpreting.

这句话出自中国古代诗人陶渊明的诗。它只描述了乡村风光，但译者用诗人的说话方式来梳理这首诗，就把这句话翻译成了上述译文。这种翻译方法在口译中很常用。--Liu Liu (talk) 11:28, 29 October 2020 (UTC)

这个表达出自中国古代诗人陶渊明的诗。虽然这句话只是描述了乡村的风景。但是，当把这首诗和说话人所说的话结合起来，译者就把这句话翻译成上述译文。这种翻译方法在口译中经常使用。--Liubo (talk) 00:40, 30 October 2020 (UTC)

这句话出自中国古代诗人陶渊明的诗，它只描述了乡村风光。但译者结合发言人的话来理解这首诗，将这句话翻译成了上述译文。这种翻译方法在口译中经常使用。--Xu Jia (talk) 11:03, 31 October 2020 (UTC)Xu Jia

Liu Ou 刘欧

Translation and interpreting share a lot in common like the approaches to translate. But interpreting has the feature of timeliness while translation doesn’t. This feature brings more challenges for interpreters to translate. It requires interpreter to have to quick response and a better sensibility to cultural differences.

笔译和口译有许多的相同点，比如翻译的方式。但是口译有时限，而笔译没有，这一差别给口译译员的翻译带来了更大的挑战，需要有快速的反应能力以及更好的文化差异分辨能力。--Liu Ou (talk) 07:52, 1 November 2020 (UTC) 笔译和口译有许多共同点，比如翻译方法。但是口译有即时性，而笔译没有。这个特性给口译员的翻译带来了更多的挑战，这要求口译员对文化差异有快速的反应能力和更高的敏感性。--Tan Xinjie (talk) 09:34, 1 November 2020 (UTC)

Liu Yangnuo 刘洋诺

6 Conclusion

“Since the knowledge and beliefs that constitute a people’s culture are habitually encoded and transmitted in the language of the people, it is extremely difficult to separate the two. On the one hand, language as an integral part of human being, permeates his thinking and way of viewing the world, language both expresses and embodies cultural reality. On the other, language, as a product of culture, helps perpetuate the culture, and the changes in language uses reflect the cultural changes in return.” (Dai Weidong 2002:130)

 6.结论 文化包含两个部分，一是知识，二是信念。人们所创造的文化通常是暗含在语言中，并通过语言传递。 我们很难将文化与语言分离。 一方面，语言渗透了一个人的思考方式和世界观，语言成为塑造一个人的重要组成部分，同时语言也包含并传递文化现实。另一方面，语言也会促进文化交流，语言的变化同时也反映在文化的变化，语言是文化的产物。--Liu Yangnuo (talk) 04:38, 1 November 2020 (UTC)

6.结论

文化由知识与信仰组成，通常暗含在人类语言当中，并通过语言传递，因此我们很难将文化与语言分离。一方面，语言作为人类不可分割的一部分，渗透进人类思考和看待世界的方式，同时也包含并传递文化现实。另一方面，语言作为文化的产物，有助于文化传承，而语言使用的变化也能反映文化的变化。--Chen Han (talk) 08:07, 1 November 2020 (UTC)

Liu Yi 刘艺

Language and culture are interdependent during the process of evolution. Language belongs to culture. Translators, who translate the information from one language to another, have the responsibility to promote the communication between different countries. A good translator can help the transmission of cultures. The cultural differences among different countries lead to different culture-loaded words in different countries. The reason why we call a culture-loaded word a culture-loaded word is because it contains the special meaning of a culture.

在进化过程中，语言和文化是相互依存的。语言属于文化。翻译人员将信息从一种语言翻译成另一种语言，有责任促进不同国家之间的交流。一个好的翻译可以帮助文化的传承。由于不同国家的文化差异，导致不同国家的文化负载词不同。我们之所以称文化负载词为文化负载词，是因为它包含了一种文化的特殊含义。--Liu Yi (talk) 01:09, 30 October 2020 (UTC)

语言和文化在进化过程中相互依存。语言属于文化。译者将信息从一种语言传递到另一种语言时，有责任促进不同国家间的沟通交流。一个好的译者能促进文化传播。不同国家间的文化差异使得其文化负载词也大不相同。文化负载词因囊括了文化的特殊含义而得名。--Chen Sunfu (talk) 06:20, 30 October 2020 (UTC)

Liu Yiyu 刘怡瑜

It is exactly this kind of uniqueness which makes a culture different from other cultures. Although culture-loaded words make it hard for translators to translate well, translators still have to find strategies to overcome this kind of difficulty. As long as cultural differences exist, culture-loaded words will still be there. As a bridge between two language or even two cultures, translators still have to work hard to discover better approaches to translate culture-loaded words well. If translators can translate better, the cultural communication between two countries will be better.

这正是使得一种文化不同于另一种文化的独特性。尽管词汇承载文化意义会给译者带来准确翻译的难度，译者还是要采用合适的翻译策略去克服这种困难。只要文化差异存在，词汇承载文化意义就不可避免。译者作为两种语言甚至两种文化的桥梁，必须要努力挖掘更好的翻译方法来准确译出承载文化意义的词汇。如果译者能翻译得更准确，两国之间的文化交流也会更顺利。--Liu Yiyu (talk) 04:57, 1 November 2020 (UTC)Liu Yiyu

正是由于这种独特性，才使得一种文化与其他文化区别开来，尽管文化负载词会使译者很难翻译准确，但他们仍然必须寻找合适的翻译策略来克服这种困难。只要文化差异存在，文化负载词就不可避免。译者作为两种语言甚至两种文化的桥梁，必须要努力挖掘更好的翻译方法来翻译文化负载词，如果译者能翻译得更准确，那么两国之间的文化交流也会更顺利。--Fang Jieling (talk) 07:11, 1 November 2020 (UTC)

Liu Zhiwei 刘智伟

A Comparative Study between Functional Equivalence Theory and Skopos Theory and My thoughts on the Two Theories

(1)Introduction

1.1. Functional Equivalence Theory

In 1964, Eugene Nida, the famous American linguist and Bible Translator, first put forward the notion of “dynamic equivalence” in his book Toward a Science of Translating. According to Nida, “dynamic equivalence” refers to “ the closest natural equivalence to the source language message(Tan Zaixi, 1984: 10)”.

功能对等理论与目的论的比较研究及对两种理论的思考 （1）简介 1.1 功能对等理论 1964年，美国著名语言学家、《圣经》翻译家尤金·奈达在《翻译的科学探索》一书中首次提出了“动态对等”的概念。奈达认为，“动态对等”是指“与源语言信息最接近的自然对等（谭载喜，1984:10）”。--Liu Zhiwei (talk) 09:02, 31 October 2020 (UTC)

功能对等理论与目的论的比较研究及对两种理论的思考 （1）简介 1.1 功能对等理论 1964年，美国著名语言学家、《圣经》翻译家尤金·奈达，在《翻译的科学探索》一书中首次提出了“动态对等”的概念。奈达认为，“动态对等”是指“与源语言信息最接近的自然对等（谭载喜，1984:10）”。--Wensixing (talk) 08:00, 7 December 2020 (UTC)

Lou Cancan 娄灿灿

In saying this, Nida means to appeal translators to put emphasis on expressing to the target readers both the messages conveyed in the source language and the forms and styles of the original text. Later, he realizes the name “dynamic equivalence” may confuse some translation learners and they may think he only focuses on translating the content and meaning of the source text and ignores its form and style, he then changes the name of “dynamic equivalence” into “functional equivalence”.

奈达的这样说的意思是呼吁译者在向目的语读者表达原文所传达的信息的同时，也要注重原文的形式和风格。后来，他意识到“动态对等”这个名称可能会使一些翻译学习者感到困惑，认为他只注重翻译原文的内容和意义，而忽略了原文的形式和风格，于是他将“动态对等”的名称改为“功能对等”。--Lou Cancan (talk) 12:04, 1 November 2020 (UTC)

Luo Weijia 罗维嘉

Nida thinks that the response made by the target language receptor to the target text should generally be equivalent to the response made by the source language receptor to the source text, so when the translator cannot retain both the form and the content of the original text, he or she should give priority to the content of the original text and change the form of the source text.

奈达认为，译文接受者对译文的反应一般应等同于原语接受者对原文的反应，因此当译者不能同时保留原文的形式和内容时，应以原文内容为准更改源文本的格式。--Luo Weijia (talk) 03:12, 29 October 2020 (UTC)

奈达认为，读者对译文的反应应与源语读者对原文的反应大致相同，因此当译者不能同时保留源语的形式和内容时，应优先考虑原文内容，改变源文本形式。--Zhang Yu (talk) 13:53, 29 October 2020 (UTC)

奈达认为,译文读者对译文的反应应与源语读者对原文的反应相同。所以当译者无法兼顾原文的形式与内容时,他（她）应优先考虑原文的内容,改变源文本的形式。--Ling Zijin (talk) 02:09, 1 November 2020 (UTC)

Luo Yuqing 罗雨晴

And in response to questions like how and to what degree the translator can change the form of the original text, Nida then points out that in translation, there are four aspects in dynamic equivalence, namely, lexical equivalence, syntactic equivalence, textual equivalence and stylistic equivalence respectively. If a translator can convey the language form, the content and the style of the source text in natural target language, and make the target readers give the same response to the target text as the source language made to the original text, then his translation can be said to have achieved the maximal equivalence.

针对译者如何以及在多大程度上改变原文的形式等问题，奈达指出，在翻译中，动态对等有四个方面，分别是词汇对等、句法对等、文本对等和文体对等。如果一个译者能够用自然的目的语来传达原文的语言形式、内容和风格，并使译文读者对译文的反应与源语言对原文的反应一样，那么他的翻译就可以说达到了最大的对等。--Luo Yuqing (talk) 03:06, 1 November 2020 (UTC)

Ma Juan 马娟

On the other hand, if a translation only transmit the content of the original text generally, then the translation can be said to have achieved the minimal equivalence.

1.2. Skopos Theory

Skopos theory was first put forward by Hans Vermeer in his book Framework for a General Translation Theory in 1978. According to Skopos theory, translation means to “produce a text at target setting for a target purpose and target addressee in target circumstances”(Liu Junping, 2009: 377). Based on this definition, Vermeer Hans concludes the three rules of Skopos theory, which are skopos rule, coherence rule and loyalty rule.

从另一方面来说，如果一个原文本的翻译仅仅只是传达了文本大概的内容，那我们只能说这个翻译只实现了原文本与目标文本最小的对等。 1.2.目的论 目的论最先是汉斯弗米尔在1978年在他的书《普通翻译理论框架》中提出来的。根据目的论，翻译就是“为目标目的和目标环境中的目标地址设定目标文本”（刘俊平，2009:377）。以此定义为基础， 弗米尔汉斯总结得出目的论的三个原则，分别为目的原则、连贯原则和忠诚原则。--Majuan (talk) 12:08, 30 October 2020 (UTC)

从另一方面来说，如果一个文本的翻译仅仅传达了原文本的大概内容，那我们只能说这个翻译只实现了原文本与目标文本最小的对等。

1.2.目的论 目的论最先是汉斯弗米尔在1978年在其书《普通翻译理论框架》中提出来的。根据目的论，翻译就是“为目标目的和目标环境中的目标地址设定目标文本”（刘俊平，2009:377）。以此定义为基础， 弗米尔汉斯总结得出目的论的三个原则，分别为目的原则、连贯原则和忠诚原则。--Mashuya (talk) 09:29, 31 October 2020 (UTC)Ma Shuya

Ma Shuya 马淑雅

Firstly, skopos rule, or purpose principle, is the primary principle to be followed in translation. It holds that the purpose to be achieved of the target text determines the whole process of translation, including the choice of the translator in translation skills and strategies, and that all translation activities are determined by its purpose. Generally speaking, the skopos rule has under its umbrella three types of purposes: the first one is the basic purpose of the translator; the second is the communicative purpose of the translation; and the third is the purpose of specific translation strategies or means. But at most of times, “purpose” refers to the communicative purpose of the translation. 首先，目的规则或目的原则是翻译中要遵循的主要原则。 它认为，目标文本要达到的目的决定了翻译的整个过程，包括翻译者在翻译技巧和策略上的选择，并且所有翻译活动均由其目的决定。 一般来说，目的规则具有三类目的：第一个是译者的基本目的；第二个是译者的基本目的。 第二是翻译的交际目的； 第三是特定翻译策略或手段的目的。 但在大多数情况下，“目的”是指翻译的交际目的。--Mashuya (talk) 09:25, 31 October 2020 (UTC)Ma Shuya 首先，目的性规则，也称目的原则，是翻译中所要遵循的基本原则。 它认为，目标文本要达到的目的决定了整个翻译过程，这其中包括翻译者在翻译技巧和策略上的选择，并且翻译活动均由其目的决定。 一般来说，目的规则下分了三类目的：一是译者的基本目的； 二是翻译的交际目的； 三是特定翻译策略或手段的目的。 但是在大多数情况下，“目的”是指翻译的交际目的。--Lin Xin (talk) 12:19, 1 November 2020 (UTC)

Ma Zhixing 马智星

Secondly, coherence rule, also called intra-textual coherence, means that the translation must be understandable and readable to the receptors, and meaningful in the communicative environment of the target culture and the target text.

Thirdly, fidelity rule, which means that there should be inter-textual coherence between the source text and the target text. Inter-textual coherence is similar to what is usually called “信” or “be faithful to the original text”.其次，连贯原则，也称为语篇内连贯，是指译文必须对接受者来说是可理解和可读的，并且在目标文化和目标文本的交际环境中是有意义的。

第三，忠实原则，即原文和译文之间应该有语篇间的连贯。语篇间的连贯类似于通常所说的“连贯”信”或“忠于原文”。--Zhixing ma (talk) 02:54, 2 November 2020 (UTC)

Meng Ying 孟莹

In the traditional translation theory, “faithfulness” is always regarded as the basic translation standard to obey, but in Skopos theory, to what degree the form and style of the target text should be faithful to the original text totally depends on the purpose of the translation and the translator’s understanding of the source text.

传统翻译理论认为，“信”是翻译最基础的标准，任何翻译都应该遵循这个标准。但是，目的论认为目的语形式和文本与源语相符的程度取决于翻译的目的和译者对源语文本的理解。

Under Vermeer’ s Skopos theory, the skopos rule is the most important rule among the three rules, the coherence rule the second important, and the fidelity rule the least important. This indicates that in Skopos theory, the end justifies the means(Liu Junping, 2009: 377-378)

汉斯弗米尔的目的论指出，在目的论的三条准则中，目的准则是最重要的，连贯准则次之，忠实准则最次。这表明目的论认为翻译目的决定翻译手段。--Meng Ying (talk) 14:44, 1 November 2020 (UTC)Meng Ying

Mo Ling 莫玲

II.Similarities and Differences

2.1. The Similarities between the Two Theories

2.1.1. Both Attach Great Importance to the Target Receptor’s Status

Functional Equivalence Theory is a receptor-oriented theory. As revealed by Nida’s definition of translation, that “translation consists in reproducing in the receptor language the closest natural equivalence of the source language, first in terms of meaning and second in terms of style”, Functional Equivalence Theory emphasizes that the primary aim of translation is such that the target text should bring the target receptors the similar or same response as the response made by receptors in the source language.

II.相同点与不同点

2.1. 两种理论的相同点

2.1.1. 同样重视目标受众的身份

功能对等理论以受众为导向,正如奈达对翻译的定义那样，翻译就是目标语用最自然和对等的语言从语义到文体再现源语的信息。功能对等理论强调，翻译的首要目的是使译文给目标语读者带来与源语中读者相似或相同的反应。--Mo Ling (talk) 09:17, 28 October 2020 (UTC)Mo Ling

II 相似与不同之处

2.1 两种理论的相似之处 2.1.1. 同样高度重视目标受众的身份

功能对等理论是以受众为导向的。正如奈达对翻译的定义阐述的那样“翻译是以最贴近源语的自然对等方式重塑受众语言，首先要考虑其含义，再次是翻译风格“，功能对等理论强调翻译的首要目标是译文要还原受众在源语中获得的相似或相同的反应。--WuQiong (talk) 03:32, 30 October 2020 (UTC)

Mo Nan 莫南

Besides, to bring to the readers a similar or same response, Nida even put forward that, if it is necessary, different target texts should be made according to the needs of different receptors. All of the two points reflects that in Functional Equivalence Theory, the target receptor’s status is very important.

While the Skopos theory, too, put the reader’s needs on a high status. Of the three rules in Skopos theory, the most important one is skopos rule, which includes three purposes, the basic purpose of the translator, the communicative purpose of the translation, and the purpose of specific translation strategies or means. 另外，为了给读者带来相似或相同的反应，奈达甚至还提出，如果有必要，应该根据不同接受者的需要制作不同的目标文本。这两点都反映了在功能对等理论中，目标接受者非常重要。 而目的论也把读者的需求放在了很高的位置。在目的论的三条原则中，最重要的一条就是目的论原则，它包括三个目的，即译者的基本目的、翻译的交际目的和具体翻译策略或手段的目的。

Nie Xiaolou 聂晓楼

However, to take all the three purposes into consideration, a translator must first know what and who the target text serves, so he or she can immediately know the purpose of the translation task and do a corresponding and qualified translation. This, on the other hand, also means that in Skopos theory, the target reader’s needs indirectly determine the purpose of the translation, so it is also given priority to by the translator.

然而，把这三个目的都考虑进来，译者首先要知道目标文本的功能是什么，目标读者又是谁，如此，译者便能立即明白翻译的目的，并且译成一个同源文本相对应且合适的目标文本。从另一方面讲，这意味着在目的论中，目标读者的需求间接地决定了翻译的目的，因此译者需要首先考虑目标读者的需求。--Nie Xiaolou (talk) 12:39, 1 November 2020 (UTC)Nie Xiaolou

然而，同时考虑这三个目标，译者首先要知道目标文本为何而译，为谁而译。如此，译者便能立即明白翻译的目的，并作出相对应的合适翻译。从另一方面讲，这意味着在目的论中，目标读者的需求间接地决定了翻译的目的，因此译者需要首先考虑目标读者的需求。--Meng Ying (talk) 14:57, 1 November 2020 (UTC)Meng Ying

Ou Rong 欧蓉

2.1.2. Both Emphasize the Communicative Function of Translation

Under the Functional Equivalence Theory, the translation should achieve a functional equivalence, bringing the target readers the roughly same experience and making them give the responses as the receptors in the source language culture. In doing this, the translator is in fact trying to achieve the communicative function of the original text by shortening the distance of the source text receptors and the target text receptors, which, on the other hand, means that the process of translation is a communicative process between the original language culture and the culture of the target language.

在功能对等理论下，翻译应实现功能对等，为目标读者带来大致相同的体验，并使他们作为源语言文化中的接受者给予回应。为此，翻译人员实际上是在尝试通过缩短源文本接收者与目标文本接收者之间的距离来实现原始文本的交流功能，另一方面，这意味着翻译是一种在原始语言文化和目标语言文化之间的交流过程。--Ou Rong (talk) 12:19, 1 November 2020 (UTC)Ou Rong

在功能对等理论下，翻译应实现功能对等，为目标语读者带来同源文本给源语读者带来的大致相同的体验，并使他们同源语言文化的读者一样作出同样的回应。为此，翻译人员实际上是在尝试通过缩短源文本读者与目标文本读者之间的距离来实现原始文本的交际功能，另一方面，这意味着翻译是一种源语言文化和目标语文化之间的交际过程。--Nie Xiaolou (talk) 12:50, 1 November 2020 (UTC)Nie Xiaolou

Ouyang Jinglan 欧阳静兰

In Skopos theory, of the three purposes under the skopos rule, the communicative purpose is regarded as the most important purpose of a target text. Skopos theory holds that translation is a communicative activity with a purpose, and the process of translation is determined by the intended function or purpose of the target text.

在目的论三个准则的目的准则中，交际目的是目标文本最重要的目的。 目的论认为翻译是一种有目的的交际活动，翻译过程由目标文本的预期功能或目的所决定。--OUYANGJINGLAN (talk) 04:16, 2 November 2020 (UTC)OuYang Jinglan 欧阳静兰

在目的论中，在目的规则下的三个目的中，交际目的被视为目标文本的最重要目的。 目的论认为翻译是一种有目的的交际活动，翻译的过程取决于目标文本的预期功能或目的。--Liu Jinxingqi (talk) 14:18, 1 November 2020 (UTC)

Ouyang Ling 欧阳玲

2.2 The Differences between the Two Theories

2.2.1. Different Status of the Source Language and the Target Language

From the perspective of Functional Equivalence Theory, a good translation achieving the goal of translation not only needs to provide another message similar to the original message conveyed in the source text, but also needs to clearly reflect the meaning and intention of the original text, bringing to the target readers similar or even same effects and making them give a same response.

2.2 两种理论的差异

2.2.1 源语言和目的语言的地位差异

功能对等理论认为，好的翻译不仅要传达与源文相似的信息，还要清晰地反映源文的意义和目的，在目标读者身上产生类似的效果，使他们对译文作出同样的反应。--Ouyang Ling

2.2 两种理论之间的差异

2.2.1 原语和目的语之间的地位差异

功能对等理论认为，好的翻译不仅要传达与原文相似的信息，还要清晰地反映原文的意义和目的，使目的语读者获取与原文读者类似或相同的效果，使他们对译文作出同样的反应。--Tan Xingyue (talk) 10:50, 29 October 2020 (UTC)

Peng Dan 彭丹

From this point, one can easily see that Functional Equivalence Theory is centered on the original text, which, to some degree, reflects that Functional Equivalence still put the source language on a high status. The status of the target language is secondary to the source language as the choice of the words, sentence structures of the target text still heavily depend on the source text. 从这点看，我们可以轻易明白功能对等理论是以原文为中心的，在某种程度上这反映了功能对等依然将原语言放在一个很高的地位。在词句的选择上，目标语言逊于原语言，翻译作品的句子结构依然取决于原文。--Peng Dan (talk) 15:33, 1 November 2020 (UTC)

从这点我们可以很容易看出，功能对等理论以原文为中心，这在某种程度上也反映了功能对等理论仍然把原语言放在突出位置。在词汇选择方面，目标语言的地位次于原语言，目标文本的句子结构仍然取决于原文。--Quan Meixin (talk) 15:47, 1 November 2020 (UTC)

Peng Juan 彭娟

Skopos theory, on the other hand, gets rid of the point of view of the traditional text-centered translation theory, and focuses on the function and purpose of the target text. From the perspective of Skopos theory, a successful translation is not one that places the original text in a sacred and unattainable position. Vermeer further put forward the view of “subverting the source language” in Skopos theory. He stated that “the linguistic and stylistic features of the original text are no longer the only criteria to measure the translation”. 在另一方面，目的论摒弃了传统的以文本为中心的翻译理论，聚焦于目的语文本的功能和目的。从目的论的角度出发，成功的翻译并不是把原文本置于神圣不可及的地位。维米尔在目的论中进一步提出了“颠覆源语言”的观点。他指出，“原文的语言和文体特征不再是衡量翻译的唯一标准”。--Pengjuan (talk) 11:13, 30 October 2020 (UTC)pengjuan

在另一方面，目的论摒弃了传统的以文本为中心的翻译理论，聚焦于目的语文本的功能和目的。从目的论的角度出发，成功的翻译并不是把原文本置于神圣不可企及的地位。维米尔在目的论中进一步提出了“颠覆源语言”的观点。他写道，“原文的语言和文体特征不再是衡量翻译的唯一标准”。--Lou Cancan (talk) 12:16, 1 November 2020 (UTC)

Peng Ruihong 彭锐宏

All of these reflect that the source text enjoys a relatively low status in Skopos theory compared with its status in Functional Equivalence Theory. Besides, from the three rules of Skopos theory, one can easily know that, the most important one is the skopos rule, then the coherence of the target text, namely the intra-textual coherence and finally the fidelity of the target text to the source text, namely the inter-textual coherence. Therefore, we can see that the status of the source language actually lower than the target language in Skopos theory, which is different from the case in Functional Equivalence Theory.

所有这些反映出，源文本在目的语理论中的地位与其在功能对等理论中的地位相比，处于较低的地位。 此外，从目的论的三个规则中，我们可以很容易地知道，最重要的一个是目的论规则，然后是目标文本的连贯性，即文本内部的连贯性，最后是目标文本对原文的忠诚度。 文本，即文本间的连贯性。 因此，我们可以看到目的语言中源语言的状态实际上低于目标语言，这与功能对等理论中的情况有所不同。--Peng Ruihong (talk) 02:15, 30 October 2020

所有这些都反映出，相比于在功能对等理论中的地位，源文本在目的论中的地位相对较低。此外，在目的论的三原则中，我们很容易可以发现，最重要的原则是目的论原则，目标文本的连贯性原则即文本内部的连贯性次之，最后是目标文本对原文的忠实度也就是文本间的连贯性。因此，我们可以看到在目的论中源语言的地位实际上是低于目标语言的，而这与功能对等理论中的情况则有所不同。--Chen Jingjing (talk) 08:36, 31 October 2020 (UTC)Chen Jingjing

Peng Xiaoling 彭小玲

2.2.2. Different Translation Principles

Nida believes that equivalence is the goal of translation. His translation standard is that the target text should be faithful to the original text in terms of content and style while also being expressive in the eyes of the target readers. As put forward by Nida that, “translation consists in reproducing in the receptor language the closest natural equivalence of the source language, first in terms of meaning and second in terms of style”, the translation standard of Functional Equivalence Theory include “equivalence”, which is the equivalence of meaning and style, namely be faithful to the meaning and style of the source text.

2.2.2. 不同的翻译原则

奈达认为翻译的目标是对等。他的翻译标准是，译文既要在内容和文体上忠实于原文，同时在目的语读者看来又是通顺的。正如奈达所提出的，“翻译就是在目的语中用最贴切、最自然的对等语再现源语的信息，首先是语义对等，其次是文体对等”，功能对等理论的翻译标准包括“对等”， 也就是语义和文体的对等，即忠实于原文的语义和文体。--Peng Xiaoling (talk) 01:03, 29 October 2020 (UTC)

2.2.2. 不同的翻译原则 奈达认为翻译的目标是对等。他的翻译标准是，译文既要在内容和文体上忠实于原文，同时又要在目的语读者看来是通顺的。正如奈达所提出的，“翻译就是在目的语中用最贴切、最自然的对等语再现源语的信息，首先要达到语义对等，其次要达到文体对等”，功能对等理论的翻译标准包括“对等”， 也就是语义和文体的对等，即忠实于原文的语义和文体。--Qu Miao (talk) 16:59, 30 October 2020 (UTC)

Peng Yongliang 彭永亮

Besides, in front of “equivalence”, there is also a word “natural”, which means the target text should be fluent and be in conformity with the habits of the target culture, namely “expressiveness” in traditional translation theory.

In Skopos theory, however, “faithfulness” is no longer regarded as the primary translation criteria. As Skopos theory judges the success of a translation by its intended purpose, which reflects the requirements of the target readers.

此外，在“对等”之前，还有“自然”一词，这意味着目标文本应流利并符合目标文化的习惯，即传统翻译理论中的有“表现力”。

然而，在斯科普斯理论中，“忠实”不再被视为主要的翻译标准。 斯科普斯理论根据翻译的预期目的判断翻译是否成功，这反映了目标读者的要求。--Peng Yongliang (talk) 14:14, 1 November 2020 (UTC)

此外，在“对等”之前，还有“自然”一词，意味着目标文本应流畅并符合目标文化的习惯，即传统翻译理论中的“表现力”。

然而，在斯科普斯理论中，“忠实”不再被视为翻译的主要标准。斯科普斯理论根据翻译的预期目的来判断翻译是否是成功的，而预期目的又反映了目标读者的需求。--Zhang Xueyi (talk) 14:46, 1 November 2020 (UTC)

Peng Yuzhi 彭育志

However, as the requirements of the readers are different, Skopos theory advocates the diversification of translation standards. Only when the communicative purpose of the translation requires the translation to have the same communicative function as the original text, equivalence becomes the standard of the translation process. Otherwise, the translation may be very different from the original text in its style and form.

然而，由于读者的需求不同，所以目的论提倡翻译标准的多样化。唯有要求译文和原文具有相同的交际功能时，对等性才成为翻译过程的标准。否则，译文将可能在风格和形式上与原文有极大差异。--Peng YuZhi (talk) 13:59, 28 October 2020 (UTC)

然而，由于读者需求不同，因此目的论提倡翻译标准多样化。唯有要求译文和原文具有相同的交际功能时，对等才成为翻译过程的标准。否则，译文将可能在风格和形式上与原文有极大差异。--Luo Weijia (talk) 03:27, 29 October 2020 (UTC)

Qi Kai 漆凯

2.2.3. Different Translation Skills and Translation Strategies Used in the Translation Process

In Functional Equivalence Theory, as determined by its definition for translation, the translation skills and strategies used in the translation process are all for one common goal, which is to bring the target readers the roughly same or same response. In order to achieve the aim, some translation skills are frequently used under the Functional Equivalence Theory, including literal translation, liberal translation, domestication and borrowing translation.

2.2.3.不同的翻译技巧和翻译策略在翻译过程中的运用

在功能对等理论中，根据其对翻译的定义，翻译过程中使用的翻译技巧和策略都是为了一个共同的目标，那就是给目的语读者带来大致相同或相同的反应。为了达到这一目的，功能对等理论下经常使用一些翻译技巧，包括直译、意译、归化和借用翻译。--QiKai (talk) 07:36, 1 November 2020 (UTC)Qi Kai

2.2.3. 翻译过程中用到的不同的翻译技巧和翻译策略

在翻译对等理论中，正如其所定义地那样，应用于翻译过程中的翻译技巧和策略都是为了带给目标读者几乎相同或完全相同的反应。为了实现这一目的，在功能对等理论的指导下，一些翻译技巧常被应用于翻译中，如文学翻译，意译，归化翻译以及借译。--Yang chenting (talk) 08:20, 1 November 2020 (UTC)Yang Chenting

Qu Miao 瞿淼

And among all these translation skills, domestication and borrowing translation are two translation strategies most favorably advocated by Functional Equivalence Theory. Here, I will list the translation of a phrase to briefly explain the reason why the two translation skills are often used in translation process. We all know that to grow like mushrooms is an English phrase which means to rapidly grow or increase in number. It vividly describes the scene that after the incessant rain in London, the explosive growth of the mushrooms. 而在众多翻译技巧中，功能对等理论最推崇的两个是归化和借译。这里我会列举出一个短语的两个翻译版本，以此来简要解释为什么这两种翻译技巧在翻译过程中最为常用。我们都知道“grow like mushrooms”是一个表示快速生长或者数量迅速增长的短语。这个短语生动地描写出了伦敦绵绵细雨后蘑菇猛长的景象。--Qu Miao (talk) 16:56, 30 October 2020 (UTC)

在所有的翻译技巧中，归化和借用翻译是功能对等理论最推崇的两种翻译策略。在这里，我将列举一个短语的翻译来简要说明为什么在翻译过程中经常使用这两种翻译技巧。我们都知道，“grow like mushrooms”这一短语，意思是迅速增长或数量增加。它生动地描绘了在伦敦连绵不断的降雨之后，蘑菇爆炸式增长的场景。--QiKai (talk) 07:43, 1 November 2020 (UTC)Qi Kai

Quan Meixin 全美欣

While in China, there is also a similar phrase “雨后春笋”, to describe the scene that after a spring rain, the bamboo shoots sprout overnight in the forest. Therefore, when doing a E-C translation, the translator often uses domestication and translate “to grow like mushrooms” into “雨后春笋”, so as to enable the Chinese readers give a same response as English readers did.

不过中国也有类似的短语“雨后春笋”，描述了这样一幅场景：春雨之后，森林里的竹子一夜长出来很多。所以，在做英汉翻译时，译者为了让中国读者和英国读者有同样的反应，经常使用归化翻译，把“to grow like mushrooms”翻译为“雨后春笋”。--Quan Meixin (talk) 15:25, 1 November 2020 (UTC) 不过中国也有一个类似的短语“雨后春笋”，用这个词来描述春雨过后，一夜之间森林里竹子大量地涌现出来的场景。因此，在做英汉翻译时，为了让中国读者和英国读者有同样的反应，译者经常使用归化翻译，把“to grow like mushrooms”翻译为“雨后春笋”。--Peng Dan (talk) 15:47, 1 November 2020 (UTC)

Sagara Seydou

However, Skopos theory is different. In Skopos theory, the end justifies the means, which means all the translation skills and strategies are determined by the purpose and use of the target text as well as the reader it serves. Therefore, it usually adopts different translation strategies to meet different translation purposes.Translators can freely choose the translation skills he wants to use, whether it is literal translation or liberal translation, domestication or foreignization, transliteration or borrowing translation, even simplifying translation and reduction translation, in consideration of the author's writing intention, the theme of the original text, the translator’s purpose and the needs of the readers. 但是，目的论是不同的. 在目的语理论中，最后证明了手段的合理性，这意味着所有翻译技巧和策略均取决于目标文本的目的，用途以及所服务的读者. 因此，通常会采用不同的翻译策略来满足不同的翻译目的，翻译人员可以自由选择要使用的翻译技巧，无论是直译还是自由翻译，归化或异化，音译或借用翻译，甚至简化翻译和归约翻译 考虑到作者的写作意图，原文主题，译者的目的和读者的需求.--Sagara Seydou 3 (talk) 10:14, 1 November 2020 (UTC)

然而，目的论不同。在目的论中，目的决定手段，这意味着所有的翻译技巧和策略都是由译文的目的和用途以及它所服务的读者决定的。因此，它通常采用不同的翻译策略来满足不同的翻译目的。译者可以根据作者的写作意图、原文的主题、译者的目的和读者的需求，自由选择他想使用的翻译技巧，无论是直译还是意译，归化还是异化，音译还是借译，甚至简化翻译还是减译。--Hu Jin (talk) 11:04, 1 November 2020 (UTC)

Shi Diwen 石迪文

Here, I want to firstly compare the difference between Functional Equivalence Theory and Skopos theory in dealing with content with cultural characteristics. As I wrote before, the Functional Equivalence Theory emphasizes the same response between the original readers and the target readers and the presence of a natural text to the target readers, so it prefers to use the existed words, phrases, and cultural images in the target language to replace the expressions in the original text, which explains why domestication and borrowing translation are often use under the theory -- that is because by using the two ways, functional equivalence can be achieved.

这里，我想首先比较功能对等理论和目的论在处理具有文化特色的内容方面的差异。正如我前面所写,功能对等理论强调源语读者和目的语读者以及自然文本对目的与读者的相同反应,所以其更愿意使用存在在目的语中的词汇,短语和文化形象来取代原文的表达,这也解释了为什么归化和借译经常为其所用,因为这两种方法实现功能对等。--Shi Diwen (talk) 12:59, 1 November 2020 (UTC)

Shi Haiyao 石海瑶

However, in Skopos theory, the translator enjoys a higher degree of freedom. He can select translation skills flexibly according to the skopos of the text. For example, when it comes to cultural translation, the translator should carefully consider the cultural differences between the two languages and have full understanding of the purpose and usage of the original text. If the purpose of a translated text is to diffuse the language characteristics of the original author, the author’s writing intention, or the language characteristics of the source language culture, then the translator can adopt the strategy of foreignization or the strategy of literal translation with some annotations in the target text to help the target readers better understand a foreign concept.

然而，据目的论，译者的自由度更高，可根据文章目的灵活选用翻译技巧。例如，在做文化类翻译时，译员应仔细考量源语和目的语的文化差异，并全面理解原文的目的和作用。如果译文的目的是为了传播原作作者的语言特色，写作意图或者源语文化特征，那么译者可采用异化或直译的翻译策略，并在译文中加以注释，以便目的语读者更好理解外来概念。--Shi Haiyao (talk) 07:35, 31 October 2020 (UTC)

但是，在目的论中，译者享有较高的自由度。他可以根据文本的目的灵活地选择翻译技能。例如，在进行文化翻译时，译者应仔细考虑两种语言之间的文化差异，并充分理解原文的目的和用法。如果翻译文本的目的是传播原始作者的语言特征、作者的写作意图或源语言文化的语言特征，那么译者可以采用异化策略或直译策略，目标文本中的注释可帮助目标读者更好地理解外来概念。--Ou Rong (talk) 12:23, 1 November 2020 (UTC)Ou Rong

Si Yu 司妤

For example, in order to maintain the cultural characteristics of Chinese, the Chinese proverb “谋事在人，成事在天” should be translated as “man proposals, heaven disposes." instead of “man proposals, God disposes”.

比如，为了保持中文的文化特征，中文谚语“谋事在人，成事在天”应该翻译为“man proposals，heaven disposes.”而不是“man proposals, God disposes."--Si Yu (talk) 12:51, 31 October 2020 (UTC)

比如，为了保留中文的文化特征，中国的谚语“谋事在人，成事在天”应该译为“man proposes，heaven disposes.”，而不是“man proposes, God disposes”。--Song Jianru (talk) 15:29, 31 October 2020 (UTC)

Song Jianru 宋建茹

This is because the translator wants foreign people to know our beliefs -- we Chinese believe in Heaven rather than God. At the same time, sometimes, to meet the needs of some special readers, simplifying translation and reduction translation are also used in the translation process. For example, there are some publishers in China which publish the simplified version of those foreign classics to meet the the children’s needs in reading.

这是因为译者想要其他国家的人了解我们的信仰---我们中国人相信老天而非上帝。同时，有时为了迎合一些特定群体的需求，翻译过程中会把翻译简化或删减。比如，中国一些出版社为满足孩子们阅读的需求而出版一些外国名著的简化版本。--Song Jianru (talk) 15:17, 31 October 2020 (UTC)

这是因为译者想要其它国家的人了解我们的信仰——我们中国人相信老天而非上帝。同时，有时候我们为了满足一些特定群体的需要，在翻译的过程中，会对译文做出简化或者删减的处理，比如，中国的一些出版社为了满足儿童阅读需求而出版一些外国名著的简化版本。--Luo Yuqing (talk) 03:13, 1 November 2020 (UTC)

Su Lin 苏琳

2.2.4. Different Status of the Translator

In what Nida thinks of, the translator is only a cultural envoy, transmitting the idea of a culture to people in another culture. Nida believes that as the second source of information, the translator’s role is mainly to convey the original author’s intention to the readers. Therefore, the translator must understand what the original author thinks. The translator’s role is mainly to convey the original author’s intention to the readers.

在奈达看来，译者只是一个文化使者，是把一种文化的思想传递给另一种文化的人。奈达认为，译者作为信息的第二来源，其作用主要是将原文作者的意图传达给读者。因此，译者必须了解原作者的思想。译者的作用主要是将原作者的意图传达给读者。

在奈达看来，译者仅发挥文化使者的作用，他们把一种文化思想传递给其他文化背景的人。奈达认为，译者作为信息的第二来源，其主要作用是讲原作的意图传达给读者。因此，译者必须明白原作者的想法。--Shi Haiyao (talk) 13:50, 1 November 2020 (UTC)

Tan Xingyue 谭星越

In addition, the translator should not introduce any personal ideas into the translation of the original text, no matter whether the original point of view is consistent with his own. “The translator should not intervene in, edit or rewrite the original text even if it has shortcomings and errors, nor should he improve the original text even if he has the ability”(Tan Zaixi, 1984). Of course, we can critically accept Nida’s words. When there are obvious mistakes in the original text (such as the original text not conforming to the facts), we should correct them in the translation.

此外，无论原文的观点是否与自己的观点一致，译者不应在原文翻译中引入任何个人观点。“即使原文有缺点和错误，译者也不应干预、编辑或重写原文，即使有能力也不可改良原文”（谭载喜，1984）。当然，我们可以批判性地接受奈达的观点。当原文有明显的错误（如原文与事实不符）时，应在翻译中加以纠正。--Tan Xingyue (talk) 10:40, 29 October 2020 (UTC)

此外，无论原文的观点是否与自己的观点一致，译者不应在对原文的翻译中引入任何个人观点。“即使原文存在缺点和错误，译者也不应干预、编辑或重写原文；即使译者有能力，也不能对原文做出改进”（谭载喜，1984）。当然，我们可以批判性地接受奈达的观点。当原文有明显的错误（如原文与事实不符）时，应在翻译中加以纠正。--Yuan SHiqi (talk) 14:44, 29 October 2020 (UTC)

Tan Xinjie 谭鑫洁

Skopos theory improves the position of translator. The translator is the receptor of the original text and transmits the information of the original text to the reader. Skopos theory allows the translator to determine the faithfulness of the translation to the source text and determine the proportion of the faithfulness of the target text to the original text. It adopts the translation strategies such as “modification, abridgement and reduction”, and denies that there is only one “correct or best” translation of the source language.

目的论提高了译者的地位。译者是原文的接收者，将原文的信息传递给读者。目的论允许译者确定译文对原文的还原程度，以及译文对原文的还原程度的比例。它采用了“改、删、减”等翻译策略，否定了只有一种“正确或最佳”的源语言翻译。--Tan Xinjie (talk) 09:20, 1 November 2020 (UTC)

目的论提高了译者的地位。译者是原文的接收者，并将原文的信息传递给读者。目的论允许译者确定译文对原文的还原程度，及其比例。它采用了“改、删、减”等翻译策略，否定了只有一种“正确或最佳”的源语言翻译。--Peng Yongliang (talk) 14:20, 1 November 2020 (UTC)

Tan Yuanyuan 谭媛媛

Therefore, the translator has more freedom in the process of translation, and can transfer the original text according to the needs, expectations and knowledge background of the readers, so as to achieve the purpose of a translation task.

2.2.5. Different translation processes

In order to achieve functional equivalence, Nida proposed the famous back translation theory by referring to the concepts of core sentence, non-core sentence and transformation. In Functional Equivalence Theory, translation is a complicated process, which includes four stages: analysis, transfer, reconstruction and test (Tan Zaixi, 1984, 144).

因此，翻译人员在翻译过程中具有更大的自由，可以根据读者的需求，期望和知识背景来传递原文，从而达到翻译任务的目的。

因此，翻译人员在翻译过程中拥有了更大的自由，他们可以根据读者的需求，期望和文化背景来传递原文，从而完成翻译任务。--Guan Qinqing (talk) 02:11, 2 November 2020 (UTC)

2.2.5.不同的翻译过程

为了达到功能对等，奈达通过引用核心句，非核心句和转换的概念，提出了著名的逆向翻译理论。 在功能对等理论中，翻译是一个复杂的过程，包括四个阶段：分析，转移，重构和测试（谭载喜，1984，144）。 --Tan Yuanyuan (talk) 08:34, 30 October 2020 (UTC)

Tang Bei 汤蓓

Specifically speaking, as far as Nida is concerned, when doing a translation task, the translator needs to transform the original text from the surface structure to the deep structure or pseudo-deep structure on the basis of grammatical and semantic analysis, and then translate the deep structure or pseudo-deep structure of the original text to the deep structure of the target text, and finally from the deep structure of the target text to the surface structure of the target text. After the translation is done, the translator needs to re-examine and test the translation.(Peng Changjiang, 2017: 09)

具体而言，就奈达而言，译者在进行翻译任务时，需要在语法和语义分析的基础上，将原文从表层结构转化为深层结构或伪深层结构，然后将原文的深层结构或伪深层结构转化为译文的深层结构，最后从译文的深层结构转化为译文的表层结构。翻译完成后，译者需要对译文进行重新审视和检验。(彭长江，2017:09）--Tang Bei (talk) 15:16, 1 November 2020 (UTC)

Tang Ming 唐铭

Skopos theory, however, unlike the Functional Equivalence Theory, it does not put forward specific translation procedures. The Skopos theory does not give detailed guidelines for the translation of words, phrases, paragraphs and texts, but it do gives some guidance to the translator from the macro perspective, giving the translator more autonomy to do translation and enabling them freely translate a text. 然而，目的论不同于功能对等理论，它没有提出具体的翻译步骤。目的论没有对词语、短语、段落和文本的翻译给出详细的指导，但它从宏观的角度给予译者一定的启示，赋予译者更多的翻译自主权，使译者能够自由地翻译文本。 --Tang Ming (talk) 07:51, 28 October 2020 (UTC)Tang Ming

然而，不同于功能对等论，目的论并未提出明确的翻译流程。对于词，短语，段落和文本的翻译，目的论虽然没有详细的准则，但它从宏观角度给予了一些指导，从而赋予译者更多的自主权，使他们能够自由地翻译文本。--Peng YuZhi (talk) 14:36, 28 October 2020 (UTC)

Tang Yiran 汤伊然

III.My Thoughts on the Two Theories

3.1. My thought on Functional Equivalence Theory

3.1.1. Strengths and Contributions of Functional Equivalence Theory

Firstly, the Functional Equivalence Theory brings modern linguistics, communication studies, information theory, semiotics and aesthetics into the field of translation. From the macro perspective, it breaks through the limitations of the traditional thoughts on translation and provides a new perspective for translation research. It studies translation in a more detailed way from multiple perspectives, applies new thoughts, concepts and methods to translation studies, and provides many new methods for translation research. Besides, it also lays a solid foundation for modern translation studies.

三、我对 "两论 "的看法

3.1. 我对功能对等理论的思考

3.1.1. 功能对等理论的优势和贡献； 3.1.2.

首先，"功能对等理论 "将现代语言学、传播学、信息论、符号学和美学引入翻译领域。从宏观角度看，它突破了传统翻译思想的局限性，为翻译研究提供了新的视角。它从多角度对翻译进行了更为细致的研究，将新思想、新观念、新方法运用到翻译研究中，为翻译研究提供了许多新方法。此外，它还为现代翻译研究奠定了坚实的基础。--Tang Yiran1 (talk) 04:25, 2 November 2020 (UTC)

==Tao Ye 陶冶== Secondly, it must be emphasized that, Functional Equivalence Theory has given many constructive suggestions to translators. From a micro perspective, Functional Equivalence Theory has solved the long-standing dispute between literal translation and liberal translation. 第二，必须强调的是，给了翻译家很多建设性的意见。从微观角度出发，功能对等理论解决了直译和意译之间旷日持久的争论。--Tao Ye (talk) 07:38, 2 November 2020 (UTC)Tao Ye

Wang Meiling 王美玲

It requires the translator use the target language to reproduce the meaning of the source language as fully as possible in different language structures, thus both breaking the restrictions of traditional word-for-word translation and limiting the free and random play of the translator. To some extent, Functional Equivalence Theory has greatly promoted the translation of some types of literary works, such as the translation of prose, help avoiding the creation of many pseudo–translation and translationese cases.

它要求译者在不同的语言结构中尽可能充分地再现原语言的意义，从而既打破了传统的直译翻译的限制，又限制了译者自由和随意发挥。在某种程度上，功能对等理论极大地促进了包括散文在内的文学作品翻译发展，避免许多伪翻译和翻译腔的情况产生。--Wang Meiling (talk) 09:01, 1 November 2020 (UTC)

Wang Xuan 王轩

At the same time, it eases the argument of domestication and foreignization from the perspective of language and culture, and seeks the balance point of domestication and foreignization from the perspective of multiple disciplines.

Thirdly, Functional Equivalence Theory provides with the target readers a chance to know other country’s culture in their own language.

同时，其缓解了语言学方面的归化和异化之间争论，从多学科的角度寻求归化与异化之间的平衡点。 第三，功能对等理论给读者提供了用母语了解他国文化的机会。--Wang Xuan (talk) 10:27, 28 October 2020 (UTC)Wang Xuan

同时，在语言和文化角度，这缓解了归化和异化之间的争论，并从多学科的角度寻求归化与异化之间的平衡点。 第三，功能对等理论给目标读者提供了用母语了解他国文化的机会。--Li Haiquan (talk) 12:22, 28 October 2020 (UTC)

同时，它从语言和文化的角度缓和了归化和异化的争论，并从多学科的角度找到了规划和异化的平衡点。 第三，功能对等理论为目标读者提供了用母语了解其他国家文化的机会。--Wu Qi (talk) 14:26, 29 October 2020 (UTC)

Wang Yu 王煜

Traditionally, translation is to transform the original language that are different from ours into the familiar language that we use. It can let the people who have not learned a foreign language also understand and appreciate the message under some phrases written in a foreign language. For example, if one has no common sense in English, he will regard “a piece of cake” as “一块蛋糕”. This example reflects the culture gap between the people of two countries.

传统上意义上讲，翻译就是把不同于我们的源语言转换成我们所使用的熟悉的语言。它可以让没有学过外语的人也能理解和欣赏一些用外语写的短语所要传达的信息。比如，如果一个人没有英语常识，他就会把“小菜一碟”认为是“一块蛋糕”。这个例子反映了两国人民之间的文化差异。--Wang Yu (talk) 05:11, 30 October 2020 (UTC)

传统上意义上讲，翻译就是把不同于我们的源语言转换成我们所使用的熟悉的语言,这样可以让没有学过外语的人也能理解和欣赏一些用外语写的短语所要传达的信息。比如，如果一个人没有英语常识，他就会把 “a piece of cake”（小菜一碟）认为是“一块蛋糕”。这个例子反映了两国人民之间的文化差异。--Wang Xuan (talk) 07:59, 1 November 2020 (UTC)

Wang Yuan 王源

Good translation is one that overcomes these culture gaps and turn them into what the target readers is familiar with. So, it is better for the translator use the Functional Equivalence Theory to translate “a piece of cake” with the well-known Chinese proverb “小菜一碟” .

3.1.2. Deficiency of Functional Equivalence Theory

Although Functional Equivalence Theory has made many contributions to the translation studies, it is not without its deficiencies. Here I list three disadvantages of it.

好的翻译能克服这些文化代沟并将其转化为受众所熟悉的内容。因此，译者最好能运用功能对等理论将“ a piece of cake” 翻译成著名的中国谚语“小菜一碟”。

3.1.2 功能对等理论的不足

尽管功能对等理论在翻译研究中做出许多贡献，它也不是没有其缺陷。 这里我列举了它的三个缺点。--Wang Yuan (talk) 10:45, 29 October 2020 (UTC)--Wang Yuan (talk) 10:45, 29 October 2020 (UTC)

Wei Honglang 韦洪朗

First, Nida’s Functional Equivalence Theory is concluded from the translation of the Bible. It is, in fact, cannot be a guideline for all kinds of translation. For example, some texts, including some articles with profound historic significance and cultural characteristics, some scientific articles, some lyrical articles, movie subtitles, government reports, actually need different translation standards. Functional Equivalence Theory can play an important role in appropriate fields, but it is not universal or omnipotent rule. Though, in fact, there is nothing omnipotent and flawless in the world.

首先，奈达的功能对等理论是从对《圣经》的翻译中总结得出的。事实上，这个理论并不能作为所有类型的翻译的指导原则。有些文本，比如一些具有深远的历史意义以及文化特色的文章、或者科学类文章、或是抒情类文章、电影字幕、政府报告等等需要的是不同的翻译标准。功能对等理论在恰当的领域中扮演着重要的角色，但其并非普遍适用的或者说万能的。虽然，确切来说世界上其实没有什么是万能的、完美无瑕的。--Wei Honglang (talk) 10:28, 1 November 2020 (UTC)

Wei Yafei 魏亚菲

Functional Equivalence Theory can play an important role in appropriate area. If it is used in the right place, it can help the translator present a more brilliant translation.

Second, the Functional Equivalence Theory requires the target text to be written in a “common language”, which should be understood by the less educated readers and accepted by the readers with high literacy, but this turns out to be very difficult to achieve in practice. It can be said that the requirements of this theory are way too demanding. 功能对等理论在特定的领域发挥着重要作用。该理论的正确使用能够帮助翻译人员打造现更出色的翻译。 其次，功能对等理论要求用“通用语言”的书写目标文本，这样可以被受教育程度较低的读者理解及被具有较高文化素养的读者接受，但这在实践中很难实现。 可以说，这一理论的要求太苛刻了。--Weiyafei (talk) 11:41, 1 November 2020 (UTC)Weiyafei 其次，功能对等理论要求译文用一种“共同语言”书写，这种语言应该为文化程度较低的读者所理解，为高素养的读者所接受，但在实践中却很难做到。可以说，这一理论的要求过于苛刻。--Yang Hairong (talk) 12:58, 1 November 2020 (UTC)

Wen Sixing 文偲荇

Although this is a goal worth pursuing, it is nearly impossible to achieve, as even in the same country, different knowledge levels, different regional cultures and even different life experiences will lead to different understanding abilities.

In addition, Nida also ignores an important thing, that is, culture is very complex. The generation, evolution and creation of each nation and its culture are different from each other. Some cultural images in foreign works may be something the other country’s readers have never seen and cannot understand. In translation process, it is certainly ideal if the translator can find a corresponding cultural object in the target culture. 虽然这是一个值得追求的目标，但几乎不可能实现，即使在同一个国家，不同的知识水平，不同的地域文化，甚至不同的生活经历都会导致不同的理解能力。 此外，奈达还忽略了一件重要的事情，那就是，文化是非常复杂的。每个民族及其文化的产生、演变和创造都是不同的。外国作品中的一些文化意象可能是其他国家的读者从未见过、无法理解的。在翻译过程中，译者能在目的文化中找到与之对应的文化对象当然是更为理想的。--Wensixing (talk) 09:50, 30 October 2020 (UTC) 尽管这是一个值得追求的目标，但是这几乎是不可能达到的。即使在同一个国家，不同的知识水平、地域文化甚至生活经历都可能产生不同的理解能力。此外，奈达还忽略了文化复杂性这一重要事实。每个国家以及它的文化的传承、发展和创造都是不同的。一些外国作品中的文化意象可能对另一个国家的读者来说是完全陌生和无法理解的。在翻译过程中，译者能在目标文化中找到与之对应的文化对象当然是更为理想的。--Wen Xiaoyi (talk) 11:44, 30 October 2020 (UTC)

Wen Xiaoyi 文晓艺

But at most of times, it is in fact very difficult for the translator to find such a substitute. This makes the so called “functional equivalence” very difficult to achieve, and even show its loopholes -- which is also a difficulty in translation process -- it is usually difficult for translators to translate and explain certain words with special cultural meanings. In fact, the differences between different cultures are absolute and inevitable, while the similarities are rare and precious. 但是，在大多数情况下，对译者来说，找到那样一个令人满意的代替物是一件十分困难的事。这就使得“功能对能”很难到达，成为了翻译过程中的一个难题。这甚至显示出“功能对等”的缺陷，它让译者在翻译和解释某些文化负载词时感到十分困惑。实际上，文化差异是绝对的和不可避免的，而文化的相似性却是极少的。--Wen Xiaoyi (talk) 11:34, 30 October 2020 (UTC)

但是实际上在大多数情况下，翻译人员很难找到这样的替代物。 这使得所谓的“功能对等”理论非常难以实现，甚至难以发现其漏洞，这也是翻译过程中的困难——译者通常很难翻译和解释具有特殊文化含义的某些单词。 实际上，不同文化之间的差异是绝对的且不可避免的，而相似之处却是罕见而宝贵的。--Weiyafei (talk) 11:46, 1 November 2020 (UTC)Weiyafei

Wu Kai 吴恺

For example, in order to avoid the danger and inauspicious emotions of the word “red” in western culture, some British translators translate the original title of the book 《红楼梦》 into “The Story of the Stone”. This kind of translation, however, fails to transmit the message of a rich, luxurious, dreamy life hidden in the original book name, let alone bring the western readers the same response.

3.1.3. My Point of View towards Functional Equivalence Theory

例如，为了避免西方文化中“红色”一词的危险性和不恰当的情感，一些英国翻译人员将《红楼梦》一书的原标题翻译成《石头的故事》。然而，这种翻译无法传达隐藏在原始书名中的丰富，奢华，梦幻般的生活的信息，更不用说给西方读者带来同样的阅读反馈了。

3.1.3.我对功能对等理论的观点--Wu Kai (talk) 14:22, 30 October 2020 (UTC)

例如，为了避免西方文化中“红色”一词的危险性和不恰当的情感，一些英国翻译人员将《红楼梦》一书的原标题翻译成《石头记》。然而，这种翻译无法传达隐藏在原始书名中的丰富，奢华，梦幻般的生活的信息，更不用说给西方读者带来同样的阅读反馈了。--Ishikami (talk) 14:34, 30 October 2020 (UTC)

Wu Qi 吴琪

The great influence of Functional Equivalence Theory on the whole translation field is obvious to all, but it is not a universal theory. The advantages and disadvantages of the theory of functional equivalence should be treated in a dialectical way. Functional Equivalence Theory is the product of a particular historical period, and it may have some inconsistencies with contemporary translation theories. Therefore, we should take a comprehensive view of Nida’s translation theory. On the whole, Nida’s translation thought can be regarded as a bright gem in the treasure house of western translation studies.

我们虽然都清楚功能对等理论对于整个翻译学的深远影响，但是它并不是一个普遍适用的理论。我们必须辩证地看待功能对等理论的优缺点。因为它是特定历史时期的产物，所以它与现代翻译理论可能前后矛盾。因此我们要用全面的观点看待奈达的翻译理论。总的来说，奈达的翻译思想是西方翻译研究宝库中的璀璨明珠。--Wu Qi (talk) 07:56, 28 October 2020 (UTC)

功能对等理论对整个翻译领域的深远影响是有目共睹的，但其并非是一个能普遍适用的理论。因此，我们必须要辩证地看待功能对等理论的优缺点。由于该理论是特定历史时期的产物，它与当代翻译理论可能存在一些不一致的地方。因此，我们应该全面地看待尼达的翻译理论。总的来说，奈达的翻译思想是西方翻译研究宝库中的璀璨明珠。--Xiao Ting (talk) 10:01, 28 October 2020 (UTC)Xiao Ting

Wu Qiong 吴琼

3.2. My thoughts on Skopos Theory

3.2.1. Strengths and Contributions of Skopos Theory

Skopos theory has many advantages. First of all, as a major breakthrough in the study of contemporary western translation theory, Skopos theory breaks the limitations of Functional Equivalence Theory at the linguistic level and puts forward a translation standard dominated by skopos principle. Skopos theory provides the translator with another perspective in translation practice, which is more conducive to the choice of translation strategies.

3.2 我对目的论的看法

3.2.1 目的论的长处与贡献

目的论有很多优势。首先，目的论作为当代西方翻译理论研究的重要突破，突破了语用层次上的功能对等理论的局限并在目的论原理的基础上提高了翻译的标准。目的论为译者在翻译实践中提供了另一种视角，这比起翻译策略要更具备可行性。--WuQiong (talk) 02:38, 30 October 2020 (UTC)

目的论有许多优势。首先，该理论作为当代西方翻译理论的突破，打破了功能对等理论在语言层次上的局限性，并提出了受目的论原则主导的翻译标准。目的论为译者提供了另一个视角来进行翻译实践，这一视角让翻译策略的选择变得更加多元化。--Zeng Fangyuan (talk) 08:21, 30 October 2020 (UTC)

3.2 我对目的论的看法

3.2.1 目的论的优点与贡献

目的论有许多优势。首先，该理论作为当代西方翻译理论研究的重大突破，突破了功能对等理论在语言层次上的局限性，并提出了以目的论原则为主导的翻译标准。目的论为译者在翻译实践过程中提供了另一个视角，这一视角让翻译策略的选择变得更加多元化。--Wu Yilu (talk) 00:35, 1 November 2020 (UTC)

Wu Xiang 邬香

Secondly, Skopos theory focuses on the requirements of the translation client, points out the influence of the client on the translation process, and breaks the limitation of traditional translation theory, which only takes the original author, the translator and the target reader into consideration. From this perspective, Skopos theory can be called a real breakthrough in the history of translation studies.

其次，目的论着眼于需要翻译的客户需求，指出客户对翻译过程产生的影响，打破了传统翻译理论的局限性。传统翻译理论只考虑了原作者、译者和目的语读者。从这个角度来看，目的翻译理论可以说是翻译研究史上的真正突破。--Wu Xiang (talk) 14:11, 30 October 2020 (UTC)

其次，目的论强调了翻译客户的要求，指出了翻译客户对翻译过程的影响，突破了传统翻译理论只考虑原文作者、译者和目的读者的局限。从这个角度看，目的论可以说是翻译史上一个真正的突破。--XiaoXi (talk) 15:07, 31 October 2020 (UTC)Xiao Xi

Wu Yilu 吴一露

Thirdly, Skopos theory emphasizes the initiative and participation of the translator, and holds that the original text mainly plays the role of providing information. Therefore, it shifts the focus of translation from faithful reproducing the source text to the creation of the translation. It overthrows the central position of the original text and establishes the central position of the target text and the translator, which gives all translation learners and researchers a new insight towards translation studies.

第三点，目的论强调译者的主动性和参与性，认为原文的作用主要就是提供信息。因此这个理论将翻译的重点从忠实地再现原文转向了译文的创作。它推翻了原文的中心地位，并且确立了译者和译文的中心地位，让所有的翻译学习者和研究者对翻译研究有了新的认识。--Wu Yilu (talk) 00:27, 1 November 2020 (UTC)

Wu Zijia 吴子佳

Finally, Skopos theory further studies the development of translation from the perspective of culture. From the perspective of Skopos theory, translation is a kind of cultural comparison and a kind of cross-cultural communication in a certain cultural context, which benefits the target readers a lot.

最后，目的论从文化角度更深层次地探究翻译的发展，从目的论的角度来看，翻译是在某一特定文化背景下的文化对比与跨文化交流，这对目的语言的读者是很有帮助的。--Wu Zijia (talk) 04:00, 30 October 2020 (UTC)Wu Zijia

最后，目的论从文化角度进一步研究翻译的发展。目的论视角下的翻译是在一种特定的文化背景下的文化对比和跨文化交际，这对目的语的读者大有裨益。--Wu Xiang (talk) 14:09, 30 October 2020 (UTC)

Xiao Shuangling 肖双玲

3.2.2. Deficiency of Skopos Theory

However, all thing is not perfect, Skopos theory is no exception, of course.

Firstly, Skopos theory allows the translator to rewrite the original text to a certain extent, but it does not indicate the extent to which the translator can rewrite the original text. It gives the translator too much freedom, which may let the translator easily translate the source text out of its context.

3.2.2.目的论的不足之处

然而，万物皆不完美，目的论当然也不例外。

首先，目的论允许翻译人员对原文进行一定程度上的改写，但它并没有指出翻译人员可以在多大程度上对原文进行改写。它给译者太多的自由发展空间，这很容易使译者在翻译时脱离原文语境。--Xiao Shuangling (talk) 09:15, 28 October 2020 (UTC)Xiao Shuangling

3.2.2. 目的论的缺陷

万事万物皆有不足，目的论当然也不例外。

首先，目的论允许译者在某种程度上改写原文，但并没有指出可以改写到何种程度。它给予译者太多的自由，容易让译者在翻译时脱离原文语境。--Peng Xiaoling (talk) 01:04, 29 October 2020 (UTC)

3.2.2 目的论的不足

然而，万事皆有不足之处，目的论自然也不例外。

首先，目的论允许译者在一定程度上改写原文，却没有告知译者可以改写到何种程度。该理论给予译者过多自由，而这很容易会让译者在翻译时脱离原文语境--Wang Yuan (talk) 10:57, 29 October 2020 (UTC)。

Xiao Ting 肖婷

Besides, the original meaning and usage of the source text may be distorted if the translator unscrupulously use every means in order to achieve the so-called “purpose of translation”. Accordingly, the translator will fall into the whirlpool of random translation, which may violate the intention of the original text.

Secondly, the Skopos theory overemphasizes the purpose of translation, the purpose of the translator and the purpose of the target language, so that the translator may easily change or omit many stylistic features of the original text in the target text.

此外，若译者为了达到所谓的 "翻译目的"，不择手段，就可能会歪曲原文的意思和不符合原文本的用法。 相应地，译者就会陷入胡乱翻译的境地，这就可能会违背原文本的意图。

其次，目的论过分强调翻译的目的、译者的目的和目标语言中的目的，因此，译者很容易在目标文本中改掉或省略原文本中的许多特色。--Xiao Ting (talk) 08:55, 28 October 2020 (UTC)XiaoTing

此外，如果译者为达到所谓的“翻译目的”，不择手段，那么原文的含义和用法就会被歪曲。相应地，译者也会陷入滥译的漩涡之中，这可能会违背原文的目的，

其次，目的论过度强调了翻译的目的、译者的目的以及目的语的目的，因此，译者很容易在译文中改变或者省略掉许多原文中存在的文体特征。--Xiao Shuangling (talk) 09:53, 28 October 2020 (UTC)Xiao Shuangling

此外，如果译者为了达到所谓的“翻译目的”，肆无忌惮地利用各种手段，源文本的原意和用法可能会被扭曲。因此，译者将陷入随机翻译的漩涡，这可能违背原文的意图。

其次，目的论过分强调翻译的目的、译者的目的和目标语言的目的，使译者很容易在目标文本中改变或省略原文的许多文体特征。--Zhao Xi (talk) 13:41, 28 October 2020 (UTC)

Xiao Xi 肖茜

This makes it not suitable for some styles of text, such as poems. Because if a translator translates a poem into a prose or a descriptive passages out of the purpose of the translation client, he or she may be better said to rewrite or recreate something than translate. After all, translation is based on the original text, otherwise it cannot be called translation.

Last but not least, there are tens of thousands of readers. To meet the needs of different people, a translation must adopt multiple standards. 这使得它不适合某些文体，比如诗歌。因为如果翻译者出于迎合翻译读者的目的，将诗歌翻译成散文或描写段落，他或她可能更像是重写或重新创造一些东西，而不是翻译。翻译毕竟是基于原文的，否则就不能称之为翻译。 最后但并非最不重要的是，它有成千上万的读者。为了满足不同人群的需要，翻译必须采用多种标准。--XiaoXi (talk) 15:03, 31 October 2020 (UTC)Xiao Xi

这使得它不适用于某些文体，比如诗歌。因为如果译者出于迎合译文读者的目的，将诗歌翻译成散文或描写性段落，他或她可能更像是在重写或重新创造，而不是翻译。翻译毕竟是基于原文的，否则就不能称之为翻译。 最后但同样重要的是读者成千上万，为了满足不同人群的需要，翻译必须采用多种标准。--Yang Yi (talk) 05:47, 1 November 2020 (UTC)

Xiao Yining 肖伊宁

When there are contradictions among various standards, the translator will be at a loss and the multiple standards will be equal to no standards. For example, if a translator receives the mission of the translation client that he should translate a song faithfully but also retain the beauty of the original text for both the children and adults to appreciate it, then the translator may feel hard to do the translation task with the three contradictory translation requirements.

当各种标准之间出现矛盾时，译者就会无所适从，多重标准就相当于没有标准。例如,如果一个译者接收到翻译客户的翻译任务,他不仅应该忠实地翻译这首歌，同时也要保留原始文本的美，让儿童和成人都能欣赏，那么在这三个相互矛盾的翻译要求下，译者可能会感觉完成翻译任务十分困难。

3.2.3. My Point of View towards Skopos Theory

3.2.3.我对目的论的看法 --Xiao yining (talk) 10:09, 29 October 2020 (UTC)Xiao Yining

当各种标准之间存在矛盾时，翻译者将茫然无措，多重标准就等同于没有标准。 例如，如果译者接到翻译客户的任务，他不但要忠实地翻译这首歌曲，而且还要保留原始文本的美感，让儿童和成人均能欣赏，面对这三重矛盾的翻译要求，译员可能会觉得很难完成任务。--ZHOUYUJUAN (talk) 01:55, 30 October 2020 (UTC)

Xie Fan 解帆

There are more or less deficiencies in every translation theory, and Skopos theory is no exception. To some extent, the shortcomings of Skopos theory mentioned above are also a major feature of it. It is this distinctive theoretical feature that can make it stand out in many translation theories and attract the attention of many scholars and translation enthusiasts. The author believes that the contribution of Skopos theory to the development of translation theory and its guiding significance in translation practice is far greater than its shortcomings and deficiencies.

每种翻译理论或多或少都有其不足之处，目的论也不例外。从某种程度上说，上述目的论的不足之处也是目的论的一个主要特征。这一鲜明的理论特征，使目的论从众多翻译理论中脱颖而出，吸引了众多学者和翻译爱好者的注意。作者认为，目的论对翻译理论发展的贡献及其在翻译实践中的指导意义远远大于其不足之处。--XieFan (talk) 12:46, 1 November 2020 (UTC)

Xie Ziyi 谢子熠

People should treat it with a more objective and rational attitude and let it play its due role in the field of translation. Generally speaking, the Skopos theory put forward by Hans Vermeer is regarded as a major theoretical breakthrough in the study of western translation theory, and it also plays an important role in guiding the successful translation practice.

IV.Conclusion

Through the above comparison, we find that both Functional Equivalence Theory and Skopos theory have their own advantages and disadvantages, and their differences are greater than their similarities.

人们应该以更加客观和理性的态度对待它，并让它在翻译领域中发挥应有的作用。 一般来说，汉斯·维米尔（Hans Vermeer）提出的目的论是西方翻译理论研究的重大理论突破，对指导成功的翻译实践也起着重要的作用。

四，结论

通过以上比较，我们发现功能对等理论和目的论都有各自的优势和劣势，两者之间的差异大于相似之处。--Ishikami (talk) 14:30, 30 October 2020 (UTC)

人们应该以更加客观和理性的态度对待它，并让它在翻译领域中发挥应有的作用。 一般来说，汉斯·维米尔提出的翻译目的论是西方翻译理论研究的重大理论突破，对成功的翻译实践具有重要的指导作用。

四，结论

通过以上的比较，我们发现功能对等理论和目的论各有优缺点，其差异大于相似性。--Wu Kai (talk) 14:38, 30 October 2020 (UTC)

四，结论

通过上述比较，我们发现功能对等理论和目的论各有其优缺点，且其异多于同。--XieFan (talk) 07:40, 23 November 2020 (UTC)

Xu Jia 徐佳

Functional equivalence pays attention to the equivalence between the form and content of the translation and the original text as well as the reader’s response. Skopos theory can solve some problems that can not be solved by Functional Equivalence Theory and widen the research perspective of translation theory, which is to some extent the inheritance and development of Functional Equivalence Theory. The scope of application of the two is different, but both of them have their own unique excellencies.

功能对等不仅强调译文与原文在形式与内容上的对等，也旨在实现读者反应上的对等。目的论可以解决一些功能对等理论无法解决的问题，同时拓宽了翻译理论的研究视角，某种程度上来说是对功能对等理论的继承与发展。这两种理论虽然应用范围不同，但各有优点。--Xu Jia (talk) 11:06, 31 October 2020 (UTC)Xu Jia

功能对等关注的是译文的内容和形式与原文的对等，以及读者的反应上的对等。目的论能够解决一些功能对等理论不能解决的问题，并能拓宽翻译理论研究的视角，这在某种程度上是对功能对等理论的继承和发展。这两种理论的应用范围不同，但两者各有其独特的优点。--Zhou Luoping (talk) 01:28, 1 November 2020 (UTC)

Xu Jing 许晶

Comparative Study on Functional Equivalence Theory and Skopos Theory

Introduction

Research background

Contemporary western translation theories are flourishing, providing a new perspective for translation studies. In the 1960s, Eugene A. Nida proposed a translation theory based on reader response, namely "functional equivalence theory". With the development of the times, people have further understanding of the complex phenomenon of translation. The theory of equivalence sets the translation within the scope of the language level.

功能对等理论与目的论的比较研究

引言

研究背景

当代西方翻译理论正蓬勃发展，为翻译研究提供了全新的视角。 在上个世纪六十年代，尤金·奈达（Eugene A. Nida）提出了一种基于读者反应的翻译理论，即“功能对等理论”。 随着时代的发展，人们对复杂的翻译现象有了更加深入的了解。 对等论将翻译置于语言层面的范畴中。--Xu Jing2 (talk) 06:46, 29 October 2020 (UTC)

Xu Jing 许静

However, the essence of translation is not only the conversion of pure language, but also the communication between different cultures based on language form. In the 1970s, translation studies oriented to the target language culture appeared in the West, breaking the traditional translation theory of textual centralism, which made the translator pay more attention to the translation and the target language receivers, the social and communicative functions of the translation. The German functionalist translation theory got rid of the shackles of the equivalence theory that prevailed at that time, broadened the field of translation theory research.

然而，翻译的本质不仅是纯语言的转换，更是不同文化之间基于语言形式的交流。20世纪70年代，西方出现了以目的语文化为导向的翻译研究，打破了传统翻译理论的文本中心论，使译者更加关注译文和目的语接受者，关注译文的社会功能和交际功能。德国功能主义翻译理论摆脱了当时盛行的等价理论的束缚，拓宽了翻译理论研究的领域。--Xu Jing (talk) 10:14, 1 November 2020 (UTC)

但是，翻译的本质不仅是纯语言的转换，而且是基于语言形式的不同文化之间的交流。 20世纪70年代，针对目标语言文化的翻译研究在西方出现，打破了传统的文本集中主义翻译论，这使翻译人员更加关注翻译和目标语言的接受者，翻译的社会和交际功能。 德国功能主义翻译理论摆脱了当时盛行的对等理论的束缚，拓宽了翻译理论研究的领域。--Yang Ziling (talk) 15:29, 16 December 2020 (UTC)

Xu Mengdie 徐梦蝶

Significance of the study

By comparing the differences and similarities of these two translation theory, it can deepen our understanding of them. Therefore, when we do translation, we can choose the most appropriate translation theory to guide us to translate according to the specific situation. So it is very necessary to make a comparison between functional equivalence theory and skopos theory.

Layout of this chapter

This thesis will be divided into three chapters. In the first chapter, a brief introduction of functional equivalence will be presented, such as the definition of functional equivalence, and its four criteria: conveying information; conveying the spirit and style of the original work; fluent language; and similar reader response.

该研究的重要性

通过对比这两个翻译理论的异同，可以加深我们对它们的理解。因此，当我们在翻译的时候，可以根据具体情况选择最合适的翻译理论来对翻译进行指导。所以，将功能对等理论和目的论进行对比是非常必要的。

章节布局

本文将分为三个章节。第一章节简要介绍了功能对等，例如功能对等的定义和它的四个标准：传递信息；传达原文精神和风格；语言流畅；相似的读者反应。--Xu Mengdie (talk) 11:43, 28 October 2020 (UTC)Xu Mengdie

研究意义

通过比较这两种翻译理论的异同，可以加深我们对它们的理解。 因此，在翻译的过程中，我们可以根据具体情况，选择恰当的翻译理论来协助我们进行翻译。所以，将功能对等理论与目的论进行比较是非常必要的。

章节布局

本文将分为三个章节。第一章节简要介绍功能对等理论，例如功能对等的定义和它的四个标准：传达原文信息；传达原文精神和风貌；语言通顺；读者反映相似。--Xu Jing2 (talk) 07:27, 29 October 2020 (UTC)

Xu Pengfei 许鹏飞

The second chapter involves three parts, that is, the development of skopos theory; the definition of skopos theory and the three rules of skopos theory. The final chapter falls into two part: the differences and similarities between these two theories. 第二章包括三个部分：目的论的发展、目的论的定义和目的论的三个原则。最后一章分为两部分：这两个理论的不同和相同之处。 1. A brief introduction of Functional equivalence theory 1.功能对等理论的简介 1.1 The definition of functional equivalence theory 1.1功能对等理论的定义 Functional equivalence theory is the core of the famous American translator Eugene Nida’s translation theory. It attaches great importance to the response of the target language receivers, that is, the target language receiver and the source language receiver produce the same viewing response. 功能对等理论是著名美国译者尤金·奈达翻译理论的核心部分。该理论重视目标语接受者的反应，也就是说，目标语接受者和原语言接受者的阅读反应一致。--Xu Pengfei (talk) 08:32, 28 October 2020 (UTC)Xu Pengfei

The second chapter involves three parts, that is, the development of skopos theory; the definition of skopos theory and the three rules of skopos theory. The final chapter falls into two part: the differences and similarities between these two theories.

第二章分为三个部分，即目的论的发展、目的论的定义和目的论的三条规则。最后一章分为两个部分：两种理论的异同。

1. A brief introduction of Functional equivalence theory

1.功能对等理论的简介

1.1 The definition of functional equivalence theory

1.1功能对等理论的定义

Functional equivalence theory is the core of the famous American translator Eugene Nida’s translation theory. It attaches great importance to the response of the target language receivers, that is, the target language receiver and the source language receiver produce the same viewing response.

功能对等理论是著名美国译者尤金·奈达翻译理论的核心部分。该理论重视目标语接受者的反应，也就是说，目标语接受者和原语言接受者的阅读反应一致。--Xiao yining (talk) 10:12, 29 October 2020 (UTC)Xiao Yining

Yang Chenting 杨晨婷

He holds that translation should not only ensure the correctness of information exchange and achieve information equivalence in lexical sense, but also take into account the cultural background and behavioral patterns of the target language receiver and achieve information equivalence in style, semantics and other aspects in the process of translation, that is, to achieve functional equivalence of language. In the process of translation, we should not only consider the formal factors such as vocabulary and grammar, but also pay attention to the linguistic factors such as context, culture and social background, which are very important to translation.

他认为翻译不光要确保信息传递的正确性以及词语意义上的信息对等，也要在翻译的过程中考虑目标读者的文化背景和行为习惯，在风格，语义以及其他方面实现信息对等，这就是说，要实现语言的功能对等。在翻译的过程中，我们不能只考虑一些经常出现的因素，比如说，词汇和语法，也要注意一些语言学的因素，比如说文本，文化，社会背景等，而这对于翻译来说至关重要。--Yang chenting (talk) 09:02, 28 October 2020 (UTC) Yang Chenting

他认为翻译不仅是为了保证交换信息的正确性，实现词汇层面上的信息对等，也需要考虑目的语接受者的文化背景和行为习惯，在翻译过程中实现风格、语义和其它方面的功能对等，也就是实现语言的功能对等。在翻译的过程中，我们不仅需要考虑词汇和语法等形式因素，还需要注意到例如语境、文化和社会背景等对翻译很重要的语言因素。--Xu Mengdie (talk) 12:05, 28 October 2020 (UTC)Xu Mengdie

Yang Hairong 杨海容

Nida’s definition of translation indicates that translation is not only equivalence in lexical sense, but also equivalence in semantics, text and style. The information conveyed by translation includes both surface lexical information and deep cultural information. This kind of “dynamic equivalence” includes four aspects: 1. lexical equivalence；2. syntactic equivalence；3. textual equivalence；4. stylistic equivalence. Among these four aspects, Nida believes that “meaning is the most important and form is the second”(张春柏，1998：50).

1.2 The criteria of functional equivalence theory

Nida’s functional equivalence translation theory has four criteria (Nida, 2001:117):

1.2.1 Conveying information

奈达对翻译的定义表明，翻译不仅在词汇意义上是对等的，而且在语义，文本和样式上也是对等的。 翻译传达的信息包括表面词汇信息和深层文化信息。 这种“动态对等”包括四个方面：1.词汇对等； 2.词汇对等。 句法等价； 3.文本对等； 4.风格上的对等。在这四个方面中，奈达认为“意义最重要，形式是第二”（张春柏，1998：50）。 1.2功能对等理论的准则奈达的功能对等翻译理论有四个标准（奈达，2001：117）： 1.2.1传达信息--Yang Hairong (talk) 12:56, 1 November 2020 (UTC)

Yang Hui 阳慧

The “information” includes all kinds of information conveyed by the original language: semantics, style, literary image, scene and psychological effect. In the theory of functional equivalence, the criterion of “conveying information” means that the target language information conveyed by the translator to the target language receiver should be basically the same as the original text information conveyed by the original author to the target language receiver.

Example: “presidential historian...”

“总统的史学家......”

It is not clear that the message conveyed by “presidential historian” to Chinese readers is not the same as that conveyed by “presidential historian” to English readers. However, according to Nida’s functional equivalence theory, the translator translates it into “研究总统的历史学家” by adding words, so that Chinese readers can correctly understand the true meaning of “presidential historian” in the original text.

“信息”包括原文传递的各种信息：语义、风格、文学形象、场景和心理效应。在功能等同理论中，“传递信息”的标准是指译者向目标语言接收者传递的目标语言信息与原作者向目标语言接收者传递的原始文本信息基本相同。

例如：“总统历史学家...”

目前还不清楚“总统历史学家”传达给中国读者的信息与“总统历史学家”传达给英国读者的信息是否相同。然而，根据奈达的功能等同理论，译者将其翻译成通过添加词语，使中国读者能够正确理解原文中“总统历史学家”的真正含义。--YangHui (talk) 06:56, 1 November 2020 (UTC)

Yang Yi 杨逸

1.2.2 Conveying the spirit and style of the original work

From Nida’s point of view, translation is to reproduce the original text in the most natural way in the target language, first of all, meaning, then spiritual style, so that the receivers of the translated text can produce basically the same psychological response as the receivers of the original text.

Example:“来吧，朋友!”

1.2.2 传达原作的精神和风格 在奈达看来，翻译就是用译入语以最自然的方式再现原文，首先是意义，然后是精神风格，从而使译文读者产生与原文读者基本相同的心理反应。--Yang Yi (talk) 05:32, 1 November 2020 (UTC)

1.2.2 传达原作的精神和风格

在奈达看来，翻译就是用译入语以最自然的方式再现原文，首先是意义，然后是精神风格，从而使译文读者产生与原文读者基本相同的心理反应。

例如：“来吧，朋友！”--Xu Jing (talk) 10:40, 1 November 2020 (UTC)

Yang Yue 杨悦

It is a column broadcast by CCTV. If translated into “come on, friends!”, it seems to be close to the original in form, as a column is not solemn enough. And “solemnity” is the style of “来吧，朋友！”in the original Chinese text, which should be reproduced in the translation. Therefore, “A time to make friends” is quite different from the original Chinese in form, but it accurately conveys the spiritual style of the original to the target readers.

1.2.3 Fluent language: fully in line with the norms and conventions of the target language

这是中央电视台播出的一档栏目。如果将其译为“come on, friends!“，在形式上似乎与原文相似，但作为一档栏目名还不够庄重。“庄重”展现了原中文名“来吧，朋友！”的风格，应在翻译中再现。因此，” A time to make friends”虽然在形式上与原文大相庭径，但却准确地讲原文的精神内涵传达给了读者。

“1.2.3 流利的语言：即完全符合目的语的规范和准则。”--Yang Yue (talk) 01:27, 30 October 2020 (UTC)

这是央视播出的一档节目。如果将其翻译成“come on，friends！”，在形式上似乎与原名相似，但作为一档节目名还不够庄重。而“庄重”正是原中文名“来吧，朋友！”所展现的风格，应当在翻译中再现。因此，译为“A time to make friends（交友时光）”虽然在形式上与原名大相径庭，但是却准确的将原名的精神风貌传达给了目的语读者。 1.2.3 语言流利：即完全符合目的语的规范和习惯。--Li Luyi (talk) 12:09, 30 October 2020 (UTC)

Yang Ziling 杨子泠

This criterion means that, on the premise of conveying the information and spiritual style of the original text, the process of translation should not be constrained by the linguistic form and structure of the original text, and should grasp the connotation and spirit of the original text.

此标准意味着在传达原文信息和再现其神韵时，翻译过程不应受到原文语言形式和结构的限制，而应把握原文的内涵和精神。 --Yang Ziling (talk) 01:47, 2 November 2020 (UTC)

Example：“车来了！”

例如翻译中文“车来了！”

“Here comes the car / truck / bus / minibus / lorry / taxi!”

需根据情况译成：“Here comes the car（小汽车）/truck（卡车）/bus（公交车）/minibus（面包车）/lorry（货车）/taxi（出租车）！” --Yang Ziling (talk) 01:47, 2 November 2020 (UTC)

Yao Cheng 姚诚

In Chinese, the category word “car” is used to replace any form of vehicle. But this method is not found in English. On the contrary, English is accustomed to using specific vocabulary. Therefore, when translating similar Chinese into English, it is necessary to make clear the means of transportation and to translate the specific means of transportation according to the habits of English expression. If you cross the street, remind your peers to say “车来了！”You should translate it into “Be careful!” according to English expression habits, so that English readers can really understand the meaning of the original text.

汉语中的范畴词“车”可用来替换任何类型的车辆，但是英语不能这样。相反，英语习惯使用确切词。因此，把相似的汉语词汇翻译成英语词汇时，必须搞清楚交通工具的具体意义，然后根据英语表达习惯，翻译成具体的英语交通工具名称。如果你过马路时，提醒你的同伴“车来了” 。应该根据英语表达习惯，将“车来了”翻译成“当心”，这样英语读者才能真正理解原文的意义。--Yao Cheng (talk) 11:47, 28 October 2020 (UTC)

汉语中，范畴词“车”用来指任何类型的车。但英语中没有这种用法。与此相反，英语习惯使用具体词。因此，当将汉语翻译成英语时，有必要弄清交通运输的各种各样的方式，并根据英语表达的习惯将其用具体的词翻译出来。当你过马路时，提醒你的同伴说“车来了！”根据英语表达习惯，你应该将“车来了！”翻译成“当心！”这样英语读者才能真正理解原文的意思。--Kong Yanan (talk) 12:53, 28 October 2020 (UTC)

Yao Jia 姚佳

1.2.4 Similar reader responses

The first two standards focus on the transmission of linguistic information, content and style, while the latter two focus on the acceptability of the translation to the audience：The relationship between the target reader and the target text should be basically the same as that between the original reader and the target text, so as to achieve the spiritual fit between the translator and the original author, thus enabling the target reader to get the same feelings as the original reader. Example: “as white as snow.” 前两个标准关注语言的传播信息,内容和风格,而后者两个关注观众对翻译的接受度:目标读者与目标文本之间的关系同原读者与目标文本之间的关系基本上是相同的,这样才能达到译者和作者之间精神上的契合,目标读者也能得到和原始读者相同的感受。例子:“像雪一样白。”--Yao Jia (talk) 13:43, 1 November 2020 (UTC)

Yi Huan 易欢

It can sometimes be translated into “very white” because people in the translated culture may not know what snow is. We can also translate “to grow like mushroom” into “如雨后春笋般地成长起来”, because “mushroom” means exactly the same in English as“春笋”in Chinese.

Ⅱ. A brief introduction of Skopos theory 有时候它也能翻译成洁白无瑕，因为在译入语文化语境中，人们可能不知道雪为何物。我们也可以把英语中“to grow like mushroom”（像蘑菇一样成长起来）翻译成"如雨后春笋般地成长起来" 因为英语里的"mushroom"(蘑菇)就与中文里的“春笋”完全对等。--Yi Huan (talk) 11:06, 1 November 2020 (UTC)

Yi Zichu 义子楚

Skopos theory is the core concept of German functionalist theory, which is put forward by Hans. J. Vermeer. Skopos theory holds that the purpose of translation determines the translation methods and strategies that are to be employed. Vermeer thinks that translators should follow three basic rules in the process of their translation, which are respectively skopos theory, coherence theory and fidelity theory. 汉斯•J•弗米尔提出的目的论是德国功能主义理论的核心，该理论认为翻译的目的决定翻译方法和策略。弗米尔认为译者在翻译过程中应当遵守三大基本规则，即目的论，连贯性和忠实

2.1 The development of Skopos theory 2.1 目的论的发展--Yi Zichu (talk) 03:08, 1 November 2020 (UTC) 目的论作为德国功能主义理论，是由汉斯•J•弗米尔提出的。该理论认为翻译目的决定翻译时将采用的翻译方法和策略。弗米尔认为译者在翻译过程中应该遵循三大基本原则，分别是目的原则，连贯原则和忠实原则。--Yi Huan (talk) 11:47, 1 November 2020 (UTC)

You Yuting 游雨婷

Before the 1970s, the focus of translation studies was equivalence. In fact, this kind of equivalence was hard to achieve because the differences between cultures are hard to eliminate. In order to solve this problem, translation theorists put forward new theories, using functional and communicative methods to study translation. In this context, functionalist skopos theory continues to develop, and boldly shakes off the bondage of equivalence, taking the skopos as the general principle. 20世纪70年代以前，翻译研究的焦点是对等。但实际上，这种对等是很难实现的，因为文化之间的差异是很难消除的。为了解决这一问题，翻译理论家们提出了新的理论，运用功能和交际的方法来研究翻译。在此背景下，功能目的论不断发展，大胆地摆脱了对等的束缚，以目的论作为一般原则。--You Yuting (talk) 14:52, 29 October 2020 (UTC)

在20世纪70年代以前，翻译研究的重点是对等。 实际上，由于很难消除文化之间的差异，因此很难实现这种对等。 为了解决这个问题，翻译理论家提出了新的理论，运用功能性和交际性的方法来研究翻译。 在这种情况下，功能主义的目的论继续发展，并以目的为一般原则大胆地摆脱了对等的束缚。--Zhang Hui (talk) 01:31, 30 October 2020 (UTC)

20世纪70年代以前，翻译研究的重点在于对等。事实上，这种对等很难实现，因为文化之间的差异是很难消除的。为了解决这一问题，翻译理论家们提出了新的理论，运用功能和交际的方法来研究翻译。在这种背景下，功能主义目的论不断发展，并以目的为总原则大胆地摆脱了对等的束缚。--Yu Ni (talk) 03:27, 31 October 2020 (UTC)

Yu Ni 余妮

So translation is examined in the framework of behavioral theory and intercultural communication, which opens a new path for the world translation theories, including the Chinese translation (Li Changshuan, 2009:11). The development of skopos theory has experienced the following four stages:

The first stage: Katharina Reiss firstly introduced the concept of equivalence into translation criticism, proposing the prototype of functionalist theory.

因此，在行为理论和跨文化交际的框架下对翻译进行研究，这为世界翻译理论，包括汉语翻译开辟了一条新的道路（李长川，2009:11）。目的论的发展经历了以下四个阶段： 第一阶段：凯瑟琳娜·赖斯首先将对等概念引入翻译批评，提出了功能翻译理论的原型。--Yu Ni (talk) 03:17, 31 October 2020 (UTC)

因此，在行为理论和跨文化交际的框架下对翻译进行研究，这为世界翻译理论，包括汉语翻译开辟了一条新的道路（李长川，2009:11）。目的论的发展经历了以下四个阶段： 第一阶段：凯瑟琳娜·赖斯首先将对等概念引入翻译批评，提出了功能主义理论的原型。--Zeng Xinyuan (talk) 00:18, 2 November 2020 (UTC)

Yuan Shiqi 袁诗琦

On the one hand, Reiss still insisted on the equivalence theory with the original text as the center, and pointed out that the ideal translation should be equivalent to the original text from the conceptual content, language form and communicative function. She believed that the ideal translation should be comprehensive communicative translation. On the other hand, Reiss also realized that some equivalence is impossible. For example, the translation and the original text have different functions. In this case, Reiss believes that the translator should give priority to the functional characteristics of the translation rather than the equivalence principle (Zhang Jinglan, 2004:1). Reiss's research laid the foundation for skopos theory. 一方面，瑞斯（Reiss）仍然坚持以原文为中心的对等理论，并指出理想的翻译应从概念内容、语言形式和交际功能等方面与原文对等。她认为理想的翻译应该是全面的交际翻译。另一方面，瑞斯(Reiss)也意识到某种对等是不可能的。例如，译文和原文有不同的功能。在这种情况下，瑞斯(Reiss)认为译者应该优先考虑译文的功能特征，而不是对等原则。(张景兰，2004:1) 瑞斯(Reiss)的研究为目的论奠定了基础。--Yuan SHiqi (talk) 14:26, 29 October 2020 (UTC)

Yuan Tianyi 袁天翼

The second stage: Reiss’s student Hans J. Vermeer proposed skopos theory, taking the skopos of the translation as the paramount principle during the process of translation. Vermeer believed that translation is a kind of human behavior, and any kind of human behavior is purposeful, so the purpose of translation should be determined before the translation begins. Vermeer thinks that translation should be based on the original text, and translation is a purposeful behavior that must be completed by negotiation. In addition, translation must follow three basic rules, of which the skopos rule is the most important. After these three rules are put forward, the criteria for judging the good or bad translation are no longer “equivalence”, but whether the translation fully achieves the expected goal of translation or not.

第二阶段：瑞斯（Reiss）的学生汉斯·J.·福尔米尔（Hans J. Vermeer）提出了目的论。根据这一理论，翻译的目的成为翻译过程中最重要的原则。福尔米尔认为，翻译是一种人类活动，而正因为任何一种人类活动都是带有目的的，因此翻译的目的应该在翻译开始之前就决定下来。福尔米尔还认为，翻译应该从原文章出发，是一种必须通过协商而完成的有目的的人类行为。此外，翻译活动必须遵循三个基本原则，其中目的原则是最重要的。在提出这三大原则后，评判翻译好坏的标准不再是“对等”，取而代之的是：翻译是否完全达到了预期目标。--Yuan Tianyi (talk) 07:21, 1 November 2020 (UTC)

第二阶段：瑞斯（Reiss）有一个学生，叫做汉斯·J.·福尔米尔（Hans J. Vermeer）。正是他提出了目的论。基于这一理论，翻译过程中最重要的原则成为翻译的目的。福尔米尔认为，翻译是一种人类活动。由于任何一种人类活动都是目的性的，因此翻译的目的应该在翻译开始之前就定下来。福尔米尔还认为，翻译应该从原文出发，必须通过协商而完成，是有目的的人类行为。此外，翻译活动必须遵循三大基本原则，目的原则是其中最重要的。在提出这三大原则后，评判翻译好坏的标准不再是“对等”，取而代之的是：翻译是否完全达到了预期目标。--Chen Sha (talk) 07:12, 1 November 2020 (UTC)

Yuan Yuchen 袁雨晨

The third stage: Based on communication theory and action theory, Holz-Manttari proposed translational action. Translational action views translation as purpose-driven, outcome-oriented human interaction and focuses on the process of translation as message-transmitter compounds involving intercultural transfer (Jeremy Munday, 2001:77). Translation is a communicative process involving a series of roles and players Manttari regards text as a pure tool for achieving communicative function, and believes that its inherent value is completely subordinate to its purpose.

第三阶段：霍尔兹·曼塔利在交际理论和行为理论的基础上提出了翻译行为论。翻译行为论是把翻译视为受目的驱使、以翻译结果为导向的人与人之间的相互作用，聚焦于将翻译过程当作复合信息传递物在不同文化间的转移。（杰里米·芒迪，2001：77）。翻译是一个交际的过程，牵涉到一系列的角色和参与者。曼塔利把文本看成是实现交际功能的纯理论工具，认为文本的内在价值完全服务于其目的。--Yuan Yuchen (talk) 14:41, 29 October 2020 (UTC)

第三阶段。在交流理论和行动理论的基础上，霍尔兹·曼塔利提出了翻译行动。翻译行动将翻译看作是以目的为导向、以结果为目的的人际互动，并把翻译过程看作是涉及跨文化传递的信息传递化合物（杰里米·芒迪，2001：77）。翻译是一个涉及一系列角色和角色的交际过程曼塔里将文本视为实现交际功能的纯粹工具，认为文本的内在价值完全服从于其目的。 --Liu Yi (talk) 01:22, 30 October 2020 (UTC)

Zeng Fangyuan 曾芳缘

The translator only needs to be responsible for the purpose environment, and the target text can be completely independent of the original text, thus further developing the functionalist translation theory.

译者仅需对目标语言负责，且目的语文本应该完全独立于源语文本，这就进一步发展了功能主义翻译理论。

The fourth stage: Christane Nord comprehensively summarized and perfected the functionalist theory. Nord proposed the principle of "function plus loyalty", which systematically elucidates the internal and external factors that need to be considered in text analysis of translation, and how to formulate a translation strategy that is consistent with the purpose of translation based on the original text.

第四阶段：克里斯蒂安·诺德全面地总结并完善了功能理论，他提出“功能加忠诚”的概念，这一概念系统的阐明了翻译文本分析中需要考虑的内外部要素，以及基于源语文本提出符合翻译目的的翻译策略的方法。 --Zeng Fangyuan (talk) 07:59, 30 October 2020 (UTC)

Zeng Liang 曾良

2.2 The definition of skopos

Skopos theory was originally put forward by the German scholar Han J. Vermeer in 1978. “Skopos is a Greek word for 'aim' or 'purpose' and was introduced into translation theory by Vermeer as a technical term for the purpose of a translation and of the action of translating”(Munday, 2001: 78).

2.2 目的论的定义

目的论最初由德国学者汉斯·弗米尔于1978年提出。“skopos是一个希腊词汇，意为‘目标’或‘目的’，弗米尔出于翻译和翻译行动的目的将其作为一个技术术语引入到翻译理论中。--Zeng Liang (talk) 13:01, 29 October 2020 (UTC)

2.2 目的论的定义 目的论最初由德国学者汉斯·弗米尔于1978年提出。“skopos”是一个希腊词汇，意为“目标”或“目的”，弗米尔出于翻译和翻译行为的目的将其作为一个专业术语引用到翻译理论中。--Yuan Yuchen (talk) 14:43, 29 October 2020 (UTC)

Zeng Xinyuan 曾心媛

Translation actions have many purposes, but Vermeer divides them into three categories: translator’s basic purpose, such as make a living; the target text’s communicative purpose, like enlightening the readers; and the purpose realized by selecting some special translation strategies or steps, for example, translating one language word by word aims to show the structure feature of this language. Generally speaking, the skopos theory refers to the communicative purpose of the source text.

翻译活动有许多目的，弗米尔将其分为三类：译者基本目的，例如谋生；目标文本的交际目的，例如启发读者；选择一些特殊翻译策略或步骤以实现的目的，例如字对字翻译旨在表现源语言结构特征。一般而言，目的论指源文本交际目的。--Zeng Xinyuan (talk) 14:41, 1 November 2020 (UTC)

Zeng Yanhu 曾雁湖

2.3 Three basic rules of skopos theory

In this part, a detailed analysis of these rules will be presented with examples.

2.3.1 The skopos rule

In the three rules of Skopos theory, Skopos theory is the prime principle to be followed in any translation. Vermeer explains this rule as follows:

2.3 目的论的三条基本规则 这部分将通过例子来呈现对于这些规则的具体分析。

2.3.1 翻译目的规则 在目的论的三条规则中，目的论是任何翻译都应遵循的主要原则。维米尔关于此规则的解释如下：--Fancy (talk) 08:19, 29 October 2020 (UTC)

2.3 目的论的三条基本规则 这部分将通过示例对这些规则进行详细分析。

2.3.1 翻译目的规则 在目的论的三条规则中，目的论是任何翻译都应遵循的首要原则。维米尔关于此规则的解释如下：--You Yuting (talk) 14:57, 29 October 2020 (UTC)

2.3 目的论的三条基本规则 这部分将通过示例对这些规则进行详细分析。

2.3.1 翻译目的规则 在目的论的三条规则中，目的论需遵循的首要原则。弗米尔关于此规则的解释如下：--Zhang Yuxing (talk) 14:41, 31 October 2020 (UTC)

Zhang Hu 张虎

Each text is produced for a given purpose and should serve this purpose. The skopos rule thus reads as follows: translate/interpret/speak/write in a way that enables your text/translation to function in the situation in which it is used and with the people who want to use it and precisely in the way they want it to function.(Vermeer, 1988:20)

每一篇文章都是为一个特定的目的而制作的，并且应该为这个目的服务。因此，目的论的原则是这样的:翻译/解释/说话/写作时要确保你的文本/译文是在对应的情境中、是和对应的人群、并且是准确按照想要的方式发挥作用。--Blank (talk) 11:50, 1 November 2020 (UTC)

每一篇文章的产出都有一个特定的目的，并且文章应该服务于这个目的。翻译目标论的规则应该如下:以一定的方式进行翻译/解释/说话/写作，使你的文本/翻译在它所使用的情境中适用，这种方式对想使用这种方法的人来说也是有效的，它也能准确按照人们想要的方式发挥作用。--Yao Jia (talk) 14:03, 1 November 2020 (UTC)

Zhang Hui 张慧

Therefore, skopos theory believes that any translation action is determined by the purpose of the translation. That is to say, “The ends justify the means” (Reiss &Vermeer, 1984:101) the purpose of translation determines the translation methods and strategies.

Example: I wear nothing but a few drops of Channel No.5

无限芬芳的超脱，点滴即可创造。

因此，目的论认为任何翻译动作都是由翻译目的决定的。也就是说，“只要目的正确，可以不择手段”(Reiss &Vermeer, 1984:101)，翻译的目的决定了翻译方法和策略。--Zhang Hui (talk) 01:24, 30 October 2020 (UTC)

因此，目的论认为任何翻译行为都是由翻译目的决定的。也就是说，“只要目的正确，可以不择手段”(Reiss &Vermeer, 1984:101)，翻译的目的决定了翻译方法和策略。--Zhang Yujie (talk) 09:18, 31 October 2020 (UTC)

Zhang Ling 张玲

If using the literal translation, this sentence can be translated as “我什么都不穿，除了滴几滴香奈儿五号”. However, this kind of translation extremely lacks of beauty and there is no more elegance. Considering that the ultimate goal of advertisement is to induce consumers to buy the products and services it promotes. This advertisement adopts free translation and combines with Chinese traditional culture, which makes it like a ancient poem with quaint charm. It not only expresses the meaning of the advertisement, but also injects the characteristics of art, thus letting Channel No.s full of magic. It satisfies some people's pursuit high quality of life, and also makes consumers deeply impressed. So it can be called a successful translation.

如果采用直译的方法，这个句子可译为“我什么都不穿，除了滴几滴香奈儿五号”。但这样的译文没有一点美感，也就谈不上雅致。鉴于广告的最终目的是诱导消费者购买其所推销的产品和服务，这则广告采用意译的方法，结合中国传统文化，使之像一首古诗，韵味古朴。它既表达了广告的含义，又注入了艺术的特质，让香奈儿五号香水充满了魔力，满足了一些人对高品质生活的追求，也给消费者留下了深刻的印象。因此可以称之为成功的翻译。 --Zhang Ling (talk) 08:37, 29 October 2020 (UTC)

Zhang Peiwen 张佩闻

2.3.2 The coherence rule

Coherence rule is also called intratextual coherence rule. It holds that the translated text must be coherent, readable and acceptable. In other words, the TT receivers can understand the TT according to their cultural and intellectual background. Any text is a provider of information and functions, but the information and functions are not always obvious from a linguistic point of view. 通顺原则 通顺原则又叫文体内部通顺原则。这一原则下，文本内容必须通顺，读得懂并且合乎情理。换句话说，译文读者读译文时，可以结合自身已有的知识文化背景来理解译文。任何一种文本都能传递信息，有它自己的功能。但是从语言学角度来讲，文本背后要表达的信息和功能并不能被读者一眼看出。--Zhang Peiwen (talk) 07:46, 28 October 2020 (UTC) 2.3.2 连贯性原则 连贯性原则又叫文内连贯原则。这一原则要求译文必须具有连贯性、可读性以及可接受性。也就是说，译文接受者能够根据自身文化和知识背景理解译文。任意一篇文本都能传递信息有其功能，但从语言学角度来看，文本的信息和功能不是一直都一目了然的。--Xu Pengfei (talk) 08:42, 28 October 2020 (UTC)Xu Pengfei

Zhang Qi 张琪

The translator selects aspects and components that serve the purpose according to the skopos rule, and then translates the source text through language processing to make the translated text become a new information provider. In the language processing process, translators must be concerned that translation is readable and understandable in the translated language. Only the translation is meaningful in the communicative context of the TL receivers can the culture and information of the source text be effectively transmitted to the target language readers.

Example: Enchanting medieval house with five acres of delightful gardens.

译者根据目的规则选择适合目的的方面和组件，然后通过语言处理来翻译源文本，使翻译后的文本成为新的信息提供者。 在语言处理过程中，翻译人员必须关注翻译在翻译语言中的可读性和可理解性。 只有翻译在TL接收者的交流环境中才有意义，才能将源文本的文化和信息有效地传递给目标语言阅读器。 

例子：这里是迷人的中世纪住宅，外有五英亩的美丽花园。--Zhangqi (talk) 03:20, 2 November 2020 (UTC)

Zhang Weihong 张维虹

This is a part of the travel propaganda. In order to ensure that translation is smooth and coherent, the original prepositional phrase is changed into a complete sentence with a subject-predicate structure, which doesn’t make the relationship among sentences appear loose. 这是旅行宣传的一部分。为了追求翻译的流畅和连贯，将原有介词短语改为主谓结构的句子，这使句子间的关系更加紧凑。--Zhang Weihong (talk) 16:03, 1 November 2020 (UTC) Zhang Weihong

2.3.3 The fidelity rule

Insert non-formatted text here==Zhang Xueyi 张雪仪==

Fidelity rule is also called inter-textual coherence and states that there must be coherence between the ST and the TT. It is similar to the “faithfulness” of Yan Fu’s theory. Fidelity rule maintains the status of the original text and constrains translation actions of different translation purpose. However, the concept of Fidelity rule is relative. The form and degree of faithfulness is determined by the purpose of translation and the translators’ understanding of the original text.

Example: Free entry into farm, Dogs on lead.

OPEN DAILY: 1 March--30 November 10:00 am--5:00 pm

农场免费进入，宠物狗请带好狗绳。

开放时间：3月1日--11月30日 上午10点--下午五点

忠实原则也称为语际连贯法则，它指出源文本和目标文本之间必须有连贯性。这与严复的“信”原则有相似之处。忠实原则可保持原文的状态，并限制不同翻译目的的翻译行为。然而，忠实原则的概念是相对的。“信”的形式和程度取决于翻译的目的和译者对原文的理解。 例如：免费进入农场，带狗请牵绳 开放时间：3月1日—11月30日 上午10点—下午5点--Zhang Xueyi (talk) 15:32, 30 October 2020 (UTC)

Zhang Yinliu 张银柳

The time, place and various precautions in the travel text are very important, because the error of this kind of information will bring unnecessary trouble to the tourists. Therefore, the translation, according to the fidelity rule, faithfully and effectively conveys the original information to the reader for the purpose of facilitating the tourists.

There exists a hierarchical order of these rules. The skopos rule is the most important one and other two rules are subordinate to it. At the same time, the fidelity rule is also subordinate to the coherence rule.

Ⅲ. Comparative study on Nida's functional equivalence theory and functionalist skopos theory

Zhang Yu 张瑜

This chapter will mainly discuss the differences and similarities between functional equivalence theory and skopos theory.

3.1 The differences

3.1.1 Different theoretical basis

The early equivalence theory was directly influenced by American structuralist linguistics and human linguistics. Later, Nida combined translation studies with the syntactic structure analysis method, semantic component analysis method and Chomsky's transformational-generative grammar that were popular in the United States in the 1940s and 1950s, took structural analysis of language expressions and translation procedures, and injected fresh blood into translation studies (Chen Gang, 2011: 145). Using communication theory and cross-cultural content as the starting point, Nida revised Chomsky's deep transfermation grammar, paid attention to the psychology of information receivers, and stimulated the potential of information receivers as much as possible.

本章将主要讨论功能对等理论和目的论的异同。

3.1 差异

3.1.1 理论基础的差异

美国的结构主义语言学和人类语言学直接影响了早期的对等理论。后来，奈达将翻译研究与词义结构分析法、语义成分分析法、以及二十世纪四五十年代流行于美国的乔姆斯基的转换生成语法相结合，并在语言表达和翻译过程中采用结构分析，这些都为翻译研究注入新鲜血液（陈刚，2011:45）。将翻译传播理论和跨文化内涵的运用作为起点，奈达更正了乔姆斯基的深度转换语法理论，反而更加注重信息接受者的心理，同时也尽可能地激发接受者的潜能。--Zhang Yu (talk) 15:17, 28 October 2020 (UTC)

本章将主要讨论功能对等理论与目的论之间的异同。

3.1差异

3.1.1不同的理论基础

早期的对等理论直接受到美国结构主义语言学和人类语言学的影响。 后来，奈达将翻译研究与二十世纪四五十年代在美国流行的句法结构分析方法、语义成分分析方法和乔姆斯基的转换生成语法相结合，对语言表达和翻译过程进行了结构分析，为翻译研究注入了新鲜血液（陈刚，2011：145）。 奈达以传播理论和跨文化内容为起点，修订了乔姆斯基的深层转换语法，关注信息接收者的心理，并尽可能地激发了信息接收者的潜力。--Zhao Xiaoyan (talk) 00:58, 30 October 2020 (UTC)

Zhang Yujie 张毓婕

German skopos theory is an emerging school in the late 1970s. It criticizes that the translation theory based on linguistic school pays much attention to form, and is developed on the basis of communication theory, information theory, behavior theory, discourse linguistics, and text theory. Based on the behavior theory, Skopos theory proposes the concept of translation action, which extends translation to a new field. That is to say, translation is a kind of purposeful and conscious intercultural communication action of human.

目的论于20世纪70年代末起源于德国。它批判了基于语言学的翻译理论，认为其过于注重形式，并在传播理论，信息理论，行为主义理论，语篇语言学和文本理论的基础上发展而来。基于行为主义理论，目的论提出翻译行为的概念，将翻译引入了新的领域。也就是说，它将翻译视作是人类有目的、有意识的跨文化交流活动。--Zhang Yujie (talk) 09:12, 31 October 2020 (UTC)

德国斯科普斯理论是 20 世纪 70 年代末兴起的一所新兴学派。批评说，基于语言学派的翻译理论注重形式，是在交际理论、信息理论、行为理论、话语语言学和文本理论的基础上发展起来的。基于行为理论，斯科波斯理论提出了翻译行为的概念，将翻译拓展到一个新的领域。也就是说，翻译是人类一种有目的、有意识的跨文化交际行为。--YangHui (talk) 06:59, 1 November 2020 (UTC)

Zhang Yuxing 张宇星

As the name suggests, Skopos theory regards translation activities as a kind of "action", and any action has its goals or skopos. One of the representatives of the skopos theory, Hans J. Vermeer, summarizes the essence of skopos theory in a concise language: the ends justify the means, that is, the purpose of translation determines the translation process.

3.1.2 Different translation principles and standards

顾名思义，目的论认为翻译活动是一种“行动”，任何行动都有其目标或目的。目的论的代表人物之一汉斯•J•维米尔用简洁的语言概括了目的论的精髓:目的决定方式，即翻译的目的决定翻译过程。

3.1.2不同的翻译原则和标准--Zhang Yuxing (talk) 14:36, 31 October 2020 (UTC)

Zhao Xi 赵茜

Nida's functional equivalence refers to “the closest natural equivalence to the source language information”. “Natural” here means that the translation must conform to the language and culture of the target language, in line with the context and the requirements of the target receivers. "Equivalence" here, he clearly stated that it is not "equivalence" in mathematics, but "approximation", that is, the approximation of functional equivalence from varying degrees.

奈达的功能对等理论是指对源语信息最切近的自然对等。“自然”在这里的意思是译文必须遵守目的语的语言和文化，与目标读者的语境和需求相一致。奈达清楚说明了，这里的“对等”并非是数学上的“相等”，但“近似”是指不同程度的功能对等的近似。--Zhao Xi (talk) 13:32, 28 October 2020 (UTC) 奈达的功能对等理论指的是“对源语信息最切近的自然对等”。此处的“自然”指的是翻译必须遵从目的语的语言和文化，与语境相一致，并且满足目标读者的需求。奈达清晰地阐明了这里的“对等”并非数学意义上的“相等”，但“近似”是不同程度的功能对等。--Zhou Siqing (talk) 11:16, 29 October 2020 (UTC)

Zhao Xiaoyan 赵晓燕

From the above Nida’s dynamic equivalence theory, the translator must conform to four criteria in order to achieve "close and natural equivalence": (1) conveying meaning; (2) conveying the spirit and style of the original work; (3) fluent; (4) similar reader responses. In order to achieve these four standards, there will be contradictions between content and form from time to time. It is either the content giving way to form, or the form giving way to content. The two form a unified whole.

根据奈达的动态对等理论，译者必须遵循以下四条规则以实现“贴切而自然的对等”：（1）传达意思；（2）传达原作的精神和风格：（3）流畅；（4）使读者产生相似的反应。 为了实现以上四条标准，内容和形式会产生一次又一次的冲突。 有时内容要让步于形式，有时形式需让步于内容。两者构成了一个统一体。--Zhao Xiaoyan (talk) 00:48, 30 October 2020 (UTC)

根据奈达的动态对等理论，为了达到“接近自然的对等”，译者必须遵循四个标准：（1）传达意义；（2）传达原作的精神和风格；（3）流畅；（4）读者思维。为了达到这四个标准，内容和形式之间会经常出现矛盾：要么是内容让位给形式，要么是形式让位给内容。这二者构成一个统一的整体。--Zheng Huajun (talk) 01:13, 30 October 2020 (UTC)

根据奈达以上的动态对等理论，为了达到“接近自然的对等”，译者必须遵循四个标准：（1）传达意义；（2）传达原作的精神和风格；（3）流畅；（4）读者思维。为了达到这四个标准，内容和形式之间偶尔会出现矛盾：要么是内容让位给形式，要么是形式让位给内容。这二者构成一个统一的整体。--Lou Cancan (talk) 12:22, 1 November 2020 (UTC)

Zheng Huajun 郑华君

Skopos theory advocates that translation should follow three rules: the skopos rule, the coherence rule and the fidelity rule, of which the skopos rule is the highest principle. The main purpose is to make the translation achieve the expected function of the target language receivers in the target language environment. In addition to the highest principle, the translation must follow the coherence rule and the fidelity rule. The former requires the translation to be "coherent within the text," that is, the translation needs to meet the communication context and cultural background of the target language so that the target reader can understand. 目的论主张翻译应遵循三条原则：目的性原则、连贯性原则和忠实性原则，其中目的性原则是最高原则。其主要目的是使译文在目的语环境中达到目的语接受者的预期功能。除了遵循最高原则外，翻译还必须遵循连贯原则和忠实原则。前者要求译文“语内连贯”，即译文需要符合目的语的交际语境和文化背景，以便译文读者能够理解。--Zheng Huajun (talk) 01:00, 30 October 2020 (UTC)

目的论主张翻译应遵循三个规则：目的性原则、连贯性原则和忠实性原则，其中目的性原则是最高原则。其主要目的是使译文在目标语言环境中达到目标语言接受者的预期功能。 除了最高原则外，翻译还必须遵循连贯性原则和忠实性规则。前者要求译文要“语内连贯”，即翻译需要满足目标语言的交际语境和文化背景，以便目标读者可以理解。--Tan Yuanyuan (talk) 08:41, 30 October 2020 (UTC)

Zhou Luoping 周罗平

The latter requires the translation to be coherent between the ST and the TT. That is, the translation should try to imitate the original text, whether it is formal imitation or content imitation is permissible, which depends on the purpose of the translation. The latter two rules are subordinate to the highest rule-- the skopos rule.

But this also makes the translation theorists produce questions. Is the translator free to do anything for the purpose? Then Nord put forward the theory of “function plus loyalty”.

后者要求翻译时源文本和目标文本保持一致。就是说，译文应该应可能地模仿源文本，无论是形式上上的模仿还是内容上的模仿都是允许的，这取决于翻译的目的。后两个规则从属于最高规则--目的论规则。

但是，这也让翻译理论家产生了疑问。译者可以为这个目的做任何事情吗？接着，诺德提出了“功能加忠诚”理论。--Zhou Luoping (talk) 01:18, 1 November 2020 (UTC)

Zhou Shiqing 周诗卿

Nord believes that "there is no translation without the original text", and free rewriting does not belong to translation; "Translators should be responsible for both the original text and the translation environment, and be responsible for both the sender of the original information and the recipient of the translation." This responsibility of the translator is "loyalty"(Zhang Meifang, 2005:60-65). The principle of "function plus loyalty" avoids the skopos theory to go to extremes, and complements skopos theory, highlighting the responsibility of translators, and limiting the translator's freedom. Because the skopos theory believes that the success of the translation is judged by whether the expected purpose of the source text is realized or not, and the expectation also reflects the requirements of the target language reader. Since the target language readers reflect differently, so the translation standard of the skopos theory is also diversified. 诺德认为：没有原文本就没有翻译，再创不属于翻译；“译者既要对原文本也要对翻译环境负责，既要对原信息发出者也要对翻译接收者负责。”译者的这种责任就是“忠诚”（张梅芳，2005：60-65）“功能加忠诚”的原则避免了目的论的极端，并对其进行了补充，既强调了译者的责任也限制了译者的自由。目的论认为，翻译是否成功取决于原文本的目的是否实现，并且这种期待也反映了目标语读者的要求。因为目标语读者的反应不同，目的论的翻译标准因此也是多元化的。 --Zhou Shiqing (talk) 07:32, 2 November 2020 (UTC)Zhou Shiqing 周诗卿

Zhou Shuyao 周书尧

'3.1.3 Different cultural directions

Nida tried to overcome the cultural difference and eliminate the cultural atmosphere in the source text. His theory is mainly oriented to the original text. That is, the source language culture, emphasizing the consistency of cultural environment between the source language and the target language. At the same time, Nida is a support of language commonality. His theory reflects the translation thought of structuralist linguistics, that is, the "mirror reflection" of the objective world and the universality of language expression. The translators’ full imitation and the independence of express the value of their culture, especially the cultural consistency of the target language culture and the source language culture.

3.1.3 不同的文化方向 奈达试图克服文化差异，消除源文本中的文化氛围。 他的理论主要针对原文。也就是说，源语言文化强调源语言和目标语言之间的文化环境的一致性。同时，奈达是语言通用性的支持者。他的理论反映了结构主义语言学的翻译思想，即客观世界的“镜象反射”和语言表达的普遍性。译者的完全模仿和独立性表达了其文化的价值，尤其是目标语言文化和源语言文化的文化一致性。--Zhou Shuyao (talk) 13:52, 1 November 2020 (UTC)

3.1.3 不同的文化方向 奈达试图克服文化差异和消除源文本中的文化氛围。 他的理论主要针对原文。也就是说，源语言文化强调源语言和目标语言之间文化环境的一致性。同时，奈达是语言通用性的支持者。他的理论反映了结构主义语言学的翻译思想，即客观世界的“镜象反射”和语言表达的普遍性。译者的完全模仿和独立性表达了其文化的价值，尤其是目标语言文化和源语言文化的文化一致性。

Zhou Siqing 周思庆

Vermeer regards translation as a purposeful action, firstly in its outcome, that is, the target text. The target text is oriented towards the target culture, and the target culture determines the suitability of the target text. Therefore, Skopos theory believes that Translation is an irreversible transmission of information to the source language culture or language in the target culture. There is no intermediate position, it is intercultural communication action, and it is communicative and cultural. In addition, Skopos theory is oriented to the context of macro-postmodern culture, especially the habits, traditions and norms of the target language culture (Fan Derui, 2019:67).

3.2 The Similarities 弗美尔把翻译看做一种有目的的行为，第一是因为它的结果，也就是目的语。目的语是文化导向的，而目的语的文化决定目的语的适合性。因此，目的论认为翻译是一种针对源语文化或目的语文化的不可逆的信息传递。不存在中间立场，这是一种跨文化的交际行为，是交流的，也是文化的。此外，目的论以宏观后现代文化为导向，特别是目的语文化的习惯，传统和规范。（范德瑞 2019:67） 3.2 相似之处--Zhou Siqing (talk) 11:01, 29 October 2020 (UTC) 弗米尔认为翻译是一种有目的的行为，理由首先是翻译的结果，即译文。译文以目的文化为导向，目的文化决定了译文的适合性。因此，目的论认为翻译是一种针对源语文化或目的语文化的不可逆的信息传递。不存在中间立场，这是一种跨文化的交际行为，是交流的，也是文化的。没有中间立场，它是跨文化交际行为，是交际和文化行为。此外，目的论的研究对象是宏观的后现代文化语境，特别是目的语文化的习惯、传统和规范。（范德瑞 2019:67） 3.2 相似之处--Su Lin (talk) 11:12, 1 November 2020 (UTC)

Zhou Yiwen 周艺文

The target text is oriented towards the target culture, and the target culture determines the suitability of the target text. Therefore, Skopos theory believes that Translation is an irreversible transmission of information to the source language culture or language in the target culture. There is no intermediate position, it is intercultural communication action, and it is communicative and cultural. In addition, Skopos theory is oriented to the context of macro-postmodern culture, especially the habits, traditions and norms of the target language culture (Fan Derui, 2019:67).

3.2 The Similarities

3.2.1 Both are a combination of translation and language function

译文以目的文化为导向，目的语文化决定了译文是否合适。因此，目的论认为翻译是一种不可逆转的源语文化的信息传递或目的语文化中的语言传递。翻译没有中间媒介，它是跨文化交际行为，是交际性和文化性行为。此外，目的论的导向是宏观的后现代文化语境，特别是目的语文化的习惯、传统和规范(范德瑞，2019:67)。

3.2相似性

3.2.1两者都是翻译和语言功能的结合 --Zhou Yiwen (talk) 02:36, 29 October 2020 (UTC)

译文面向目的语文化，目的语文化决定了译文的适用性。因此，目的论认为翻译是一种信息到源语文化或目的语文化中语言的传递，而这种传递是不可逆转的。翻译没有中间立场，它是跨文化交际行为，是交际性和文化性行为。此外，目的论面向后现代文化的宏观语境，尤其是目的语文化的习惯、传统和规范(范德瑞，2019:67)。

3.2相似之处

3.2.1两者都是翻译和语言功能的结合 --Zhang Ling (talk) 08:59, 29 October 2020 (UTC)

Zhou Yuanqu 周园曲

The skopos theory represented by Hans J. Vermeer and Christane Nord, and the functional equivalence theory of Nida are put forward by different schools in different periods, but there are still many internal connections and intercommunity. There is no doubt that both have their rationality of existence and show progress in their translation activities of their respective periods. Whether it is "skopos theory" or "functional equivalence theory", both their ultimate goals are to achieve smooth communication between different languages and reduce misunderstandings and conflicts arising from information exchange. In particular, both combine translation with language functions, focusing on the role of language functions in translation. Skopos theorists believe that translation is a purposeful communicative activity, and the translation process is determined by the expected function or purpose of the translation. This purpose is to a great extent influenced by the target receivers and the context and cultural background of the target receivers.

虽然由汉斯·弗米尔和克里斯蒂娜·诺德提出的目的论与奈达提出的功能对等理论是不同流派在不同时期提出的翻译理论，但二者之间存在着许多内在联系和共同之处。毫无疑问，两种理论都有其存在的合理性，并在各自所处年代的翻译活动中取得了进一步的发展。不管是“目的论”还是“功能对等理论”，二者的最终目的都是为了实现不同语言之间的顺畅交流，减少信息交换时产生的误解和冲突。尤其值得注意的是，两者都将翻译与语言功能相结合，注重语言功能在翻译中起到的作用。持目的论的理论家认为，翻译是一项带有目的的交流活动，翻译过程是由预期功能或者说翻译目的所决定的。而翻译目的很大程度上受到目标接收者、语境以及目标接收者的文化背景所影响。--Zhou Yuanqu (talk) 14:16, 1 November 2020 (UTC)

Zhou Yujuan 周玉娟

Therefore, the translator should decide the choice of the original text information, the use of the translation strategy and the expression of the translation according to the requirements of the clients, combined with the purpose of the translation and the specific situation of the target receivers

Nida also put forward the translation principle of functional equivalence from the perspective of language function, and also combines translation with language functions. He pointed out that due to the differences in language and culture, it is impossible for translation to obtain the formal equivalence between the source text and the target text, but only functional equivalence. Although the expressions of various languages are different, they have the same expressive power and have the same or similar language functions, that is, expressive, cognitive, interpersonal, informative, imperative, empathetic, sympathetic, empathy and aesthetic function. If the translation of these aspects is basically the same, then the functional equivalence of translation is achieved. According to this, he put forward that "the preservation of the original content must change the form, the degree of change, and must depend on different languages in the distance between language and cultural."

因此，译者应根据客户的要求，结合翻译目的和目标接受者的具体情况，来决定原文信息的取舍、翻译策略的应运和译文的表达。

尼达还从语言功能的角度提出了功能对等的翻译原则，并将翻译与语言功能相结合。他指出，由于语言和文化的差异，翻译不可能得到原文和译文之间的形式上对等，而只能得到功能对等。各种语言的表达方式虽然不同，但它们具有相同的表达能力和相同或相似的语言功能，即表达功能、认知功能、人际功能、信息功能、命令功能、移情功能、同情功能、移情功能和审美功能。如果这些方面的翻译基本相同，那么就实现了翻译的功能对等。根据这一观点，他提出“原始内容的保留必须改变形式，改变程度，必须依赖于不同语言在语言和文化之间的差距。”--ZHOUYUJUAN (talk) 01:46, 30 October 2020 (UTC)

Zhu Meimei 祝美梅

In order to produce efficacy, the adjustment of the translation from form to content is the specific application of functional ideas. However, Nida did not develop further in the direction of functionalism, but still focused on the concept of equivalence. Therefore, his theory is fundamentally different from the views of the German functional translation school.

3.2.2 Both emphasize the role of the readers and the intelligibility of the translation.

Vermeer believes that the recipients of the translation, that is, the readers, as an important part of the translation requirements, is one of the most important factors in determining the purpose of translation; the target language receivers is the recipient or listener of the translated text with the knowledge, expectation and communication needs of his own specific culture world.

为了产生一定效果，翻译时对形式和内容的调整，就是功能理论的应用。 但是，奈达并没有往功能主义的方向上进一步发展，而是专注于对等概念。 因此，他的理论从根本上不同于德国功能翻译学派的观点。

3.2.2都强调读者的角色和翻译的可读性。

维米尔（Vermeer）认为，翻译的接受者，即读者，是翻译要求的重要组成部分，是确定翻译目的的最重要因素之一。 目标语言的接收者是译文的接收者或听众，具有自己特定文化圈的知识，期望和交流需求。--Zhumeimei (talk) 07:33, 31 October 2020 (UTC)

翻译从形式到内容的调整就是功能理念的具体运用，从而产生效果。但是奈达没有进一步往功能主义方向发展，而是仍然聚焦于对等概念。因此，他的理论从本质上不同于德国功能翻译学派的观点。

都强调读者这一角色和翻译的可理解性 维米尔认为译文受众，也就是读者，作为翻译要求中重要部分，是决定翻译目的的最重要的因素之一；目的语接收者是译文受众和倾听者，具有自己特定文化世界的知识、期望和交际需要。--Zhu Suyao (talk) 06:56, 2 November 2020 (UTC)

Zhu Suyao 朱素瑶

Translation is the text in the environment of the target language produced for the purpose of the target language and the reader of the target language in the context of the target language. In addition, the coherence rule of skopos theory emphasizes that the translation must meet the criteria of "coherence within the text" that is, only the text is fully understood by the recipient can they make sense. It can be seen that the skopos theory emphasizes the role of the readers and the intelligibility of the translation. Nida's functional equivalence theory is also readers-oriented. Nida believes that the research object of translation is the reader; the recipient is not a passive target of language communication, but an active participant in communicative activities. The reader's response is the only criterion for judging the quality of the translation. Therefore, the translation must be fluent and understandable. In order to achieve the intelligibility of the translation, it is even possible to delete parts that the reader cannot understand, such as metaphors.

翻译是目的语环境下的文本，在目的语的语境下针对于目的语和目的语读者。此外，目的论的连贯原则强调翻译必须符合“文本连贯”这一准则，也就是，只有译文受众完全懂得译文的意思，译文才有意义。由此可见，目的论看重读者这一角色以及译文的可理解性。 奈达的功能对等理论也是以读者为中心。奈达认为翻译的研究对象是读者；译文受众不是语言交际的被动对象，而是交际活动的积极参与者。读者对译文的反应是评判译文质量的唯一标准。因此，译文必须通顺易懂。为了译文能通俗易懂，甚至可以删掉文中像隐喻这类读者不能理解的地方。--Zhu Suyao (talk) 02:18, 2 November 2020 (UTC)

Zhu Xu 朱旭

Conclusion

By comparatively analyzing Eugene Nida's functional equivalence theory and the German functionalist skopos theory, skopos theory critically inherited the rational factors of Nida's functional equivalence theory, and abandoned its irrational part. Skopos theory gets rid of the shackles of equivalence theory, breaking the traditional perspective of single translation studies, turning attention to the study of other relevant factors in translation activities other than language. Skopos theory broke through the framework of equivalence translation theory, and proposed a theoretical system of diversification of translation standards led by the skopos rule. The diversification of translation standards makes the function closer to reality. This is clearly more scientific, more operative and more versatile than Nida's theory that takes functional equivalence as the sole criterion.

结语

通过比较分析奈达的功能对等理论和德国功能主义目的论，笔者发现目的论批判性地继承了奈达功能对等理论的理性因素，并且抛弃了其中的非理性部分。翻译目的论摆脱了对等理论的束缚，打破了传统的单一翻译研究视角，转而关注语言以外的翻译活动中其他相关因素的研究。目的论突破了等效翻译理论的框架，提出了以目的论为主导的翻译标准多元化的理论体系。翻译标准的多样化让翻译功能更贴近现实。这显然比奈达以功能对等为唯一标准的理论更科学、更有效、更通用。--Zhu Xu (talk) 03:05, 31 October 2020 (UTC) 这显然比奈达以功能对等为唯一标准的理论更科学、更实用和更全面。--Li Yongshan (talk) 08:47, 2 November 2020 (UTC)

Zou Xinyu 邹鑫雨

Moreover, compared with the traditional language translation theory that emphasizes the internal study of translation, Skopos theory denies that translation is a simple language conversion, and pays more attention to the external of translation. Compared with Nida, Skopos theory are more concerned with the humanity and sociality of translation activities. In addition, the Skopos theory shifts the focus of translation from the reproduction of the original text to the more challenging creation of target text, which enhances the active participation of the translator as the main body of the translation, overturning the center status of the original text, and establishing the central status of the target text and the translator. The functionalist skopos theory puts translation in a dynamic cultural context, emphasizing the translator's active intervention. Therefore, it solves some problems that the functional equivalence theory fails to solve, broadens the research perspective of traditional translation theory, is a major breakthrough and important supplement to the functional equivalence theory, and erects a distinctive flag in modern translation theory.

而且，与强调翻译内部研究的传统语言翻译理论相比，目的论否认翻译是一种简单的语言转换，而更加注重翻译的外部性。与奈达的翻译理论相比，目的语理论更关注翻译活动的人性和社会性。此外，翻译目的论将翻译的重点从原始文本的复制转移到更具挑战性的目标文本的创建，这增强了翻译人员作为翻译主体的积极参与，从而推翻了原始文本的中心地位，建立目标文本和译者的中心地位。功能主义目的论将翻译置于动态的文化语境中，强调译者的积极干预。因此，它解决了功能对等理论未能解决的一些问题，拓宽了传统翻译理论的研究视野，是功能对等理论的重大突破和重要补充，在现代翻译理论中树立了鲜明的旗帜。--Zou Xinyu2 (talk) 06:09, 1 November 2020 (UTC)Zou Xinyu