Difference between revisions of "History of Translation Studies 3"
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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. | 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. | ||
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'''2.2 The Differences between the Two Theories''' | '''2.2 The Differences between the Two Theories''' | ||
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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”. 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. | 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”. 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. | ||
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'''2.2.2. Different Translation Principles''' | '''2.2.2. Different Translation Principles''' | ||
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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. 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. | 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. 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. | ||
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'''2.2.3. Different Translation Skills and Translation Strategies Used in the Translation Process''' | '''2.2.3. Different Translation Skills and Translation Strategies Used in the Translation Process''' | ||
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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. 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. 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”. 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. | 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. 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. 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”. 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. | ||
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'''2.2.4. Different Status of the Translator''' | '''2.2.4. Different Status of the Translator''' | ||
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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. 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. | 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. 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. | ||
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'''2.2.5. Different translation processes''' | '''2.2.5. Different translation processes''' | ||
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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). 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) | 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). 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) | ||
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. | 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. | ||
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'''III.My Thoughts on the Two Theories''' | '''III.My Thoughts on the Two Theories''' | ||
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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. | 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. | ||
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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. 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. 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. | 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. 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. 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. | ||
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Thirdly, Functional Equivalence Theory provides with the target readers a chance to know other country’s culture in their own language. 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. 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” . | Thirdly, Functional Equivalence Theory provides with the target readers a chance to know other country’s culture in their own language. 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. 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” . | ||
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'''3.1.2. Deficiency of Functional Equivalence Theory''' | '''3.1.2. Deficiency of Functional Equivalence Theory''' | ||
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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. 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. | 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. 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. 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. For example, in order to avoid the danger and inauspicious emotions of the word “red” in western culture, some British translators translate the | + | ''# Please add sources.'' |
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| + | 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. 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. For example, in order to avoid the danger and inauspicious emotions of the word “red” in western culture, some British translators translate the word "red" into "green". This kind of translation, however, fails to transmit the message of a rich, luxurious, dreamy life hidden in the original color, let alone bring the Western readers the same response. | ||
'''3.1.3. My Point of View towards Functional Equivalence Theory''' | '''3.1.3. My Point of View towards Functional Equivalence Theory''' | ||
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. | 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. | ||
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'''3.2. My thoughts on Skopos Theory''' | '''3.2. My thoughts on Skopos Theory''' | ||
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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. | 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. | ||
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'''3.2.2. Deficiency of Skopos Theory''' | '''3.2.2. Deficiency of Skopos Theory''' | ||
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Last but not least, there are tens of thousands of readers. To meet the needs of different people, a translation must adopt multiple standards. 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. | Last but not least, there are tens of thousands of readers. To meet the needs of different people, a translation must adopt multiple standards. 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. | ||
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'''3.2.3. My Point of View towards Skopos Theory''' | '''3.2.3. My Point of View towards Skopos Theory''' | ||
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. 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. | 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. 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. | ||
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'''IV.Conclusion''' | '''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. 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. | 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. 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. | ||
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Reference books: 《奈达论翻译》by谭载喜&《西方翻译理论通史》by刘军平 | Reference books: 《奈达论翻译》by谭载喜&《西方翻译理论通史》by刘军平 | ||
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Bibliography： | Bibliography： | ||
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| − | ==On | + | ==On the Influences of Eugene Nida’s Translation Theory on Chinese Translation Studies 蒋凤仪 Jiang Fengyi 202070080636 MTI 英语口译== |
<center>蒋凤仪 Jiang Fengyi 202070080636</center> | <center>蒋凤仪 Jiang Fengyi 202070080636</center> | ||
===Abstract=== | ===Abstract=== | ||
| − | + | Eugene Nida is a well-known and influential western translation theorist, and as one of the representatives of linguistic translation theorist, his translation theory involves various aspects of translation, including the definition, principles, and process of translation, exerting profound influences on western countries and Asian countries, especially China. Since the 1980s, Nida’s translation theory entered China and has received profound attention from a wide range of Chinese scholars. This paper, taking ''Chinese Translators Journal'' as the object, aims to have a clear picture of the influences of his translation theory on the Chinese translation studies by investigating the number and content of papers related to Nida from the 1980s to the present. | |
| − | === | + | ===Key words=== |
| − | Nida; | + | Nida; translation theory; influence; Chinese translation studies |
===摘要=== | ===摘要=== | ||
| − | + | 尤金·奈达博士是一位西方影响深远的翻译理论家，作为语言学翻译理论派的代表人物之一，其翻译理论涉及翻译的各个方面，包括翻译的定义、原则和过程等，对西方国家及亚洲国家，尤其是中国影响深远。自20世纪80年代奈达翻译思想进入中国，得到了中国翻译学者的广泛关注，本文以权威杂志《中国翻译》为调查目标，对其从20世纪80年代至今的奈达相关论文的数量和内容进行解读，并分析其翻译理论对于中国翻译研究领域所带来的影响。 | |
===关键词=== | ===关键词=== | ||
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===Introduction=== | ===Introduction=== | ||
| − | Eugene Nida (1914-2011) is one of the most | + | Eugene Nida (1914-2011) is considered "one of the most influential theorists in the field of translation" by Delisle. (Tu Guoyuan, Xiao Jinyin 2000, 100) Based on his biblical translation researches, he has created his own unique translation theory and published many well-known books such as ''The Scientific Exploration of Translation'', ''Translation Theory and Practice'', ''Language, Culture and Translating'', etc, in which he proposed his famous translation theories like “dynamic equivalence” and “reader’s response theory”, which have been popular and influential in the world till now. (Tan Zaixi 1999, X) |
| − | Unlike western translators, Chinese translators have devoted themselves to translation practices but neglected | + | Unlike western translators, Chinese translators have devoted themselves to translation practices but neglected the compiling of systematic and comprehensive theories. “Although there are dedicated translators who have produced many excellent translation works, the influential theories and researches lag behind.” (Tu Guoyuan, Xiao Jinyin 2000, 3) After the proposal of “Faithfulness, Expressiveness, and Elegance”, Yan Fu’s translation theory has dominated Chinese translation theories for more than one hundred years, which deprived the diversity of translation studies in China. (Tu Guoyuan, Xiao Jinyin 2000, 3) |
| − | In the 1980s, Nida’s theory was introduced to China and has soon been widely studied and discussed by Chinese scholars. Among them Tan Zaixi and Lao Long are the representatives, who compiled and translated Nida’s works into Chinese and introduced his translation theory to China. The name Nida is deeply engraved on the history of Chinese translation, and Chinese scholar Chen Hongwei even defined it as “Nida Phenomenon". (Chen 2001 | + | In the 1980s, Nida’s theory was introduced to China and has soon been widely studied and discussed by Chinese scholars. Among them Tan Zaixi and Lao Long are the representatives, who compiled and translated Nida’s works into Chinese and introduced his translation theory to China. The name Nida is deeply engraved on the history of Chinese translation, and Chinese scholar Chen Hongwei even defined it as “Nida Phenomenon". (Chen Hongwei 2001, 46) |
| − | Founded in 1980, ''Chinese Translators Journal'', is an academic journal supported by China Foreign Languages Publishing Administration. Under the guidance of the Translators Association of China, it not only serves as the conference journal of the association but also a window for translation workers to exchange their views on translation and share the fruits of their translation studies. (Chen 2001 | + | Founded in 1980, ''Chinese Translators Journal'', is an academic journal supported by China Foreign Languages Publishing Administration. Under the guidance of the Translators Association of China, it not only serves as the conference journal of the association but also a window for translation workers to exchange their views on translation and share the fruits of their translation studies. (Chen Hongwei 2001, 46) |
| − | As a national-level core academic journal, it represents the authority in the Chinese translation field. Through publishing papers on this journal, Chinese scholars share the latest and hottest issues around translation, and the journal sets up columns such as ''Translation Research'', ''Translation Theory and Strategy'' for scholars to discuss and study translation theories at home and abroad, which make it an excellent object to have a glimpse at the trend and development of Chinese translation studies. (Chen 2001 | + | As a national-level core academic journal, it represents the authority in the Chinese translation field. Through publishing papers on this journal, Chinese scholars share the latest and hottest issues around translation, and the journal sets up columns such as ''Translation Research'', ''Translation Theory and Strategy'' for scholars to discuss and study translation theories at home and abroad, which make it an excellent object to have a glimpse at the trend and development of Chinese translation studies. (Chen Hongwei 2001, 46) |
| − | This | + | This paper takes the ''Chinese Translators Journal'' as the object, going through all the Nida-related papers published on the journal from 1980s to the present, and divides the time period into four stages, each taking for 10 years. By analyzing the number and content of the papers in each stage, it aims to figure out the acceptance and application of Nida’s theory by Chinese scholars and have a clear picture of the influences of Nida’s translation theory on the development of Chinese translation studies. |
===1. Nida and His Translation Theory=== | ===1. Nida and His Translation Theory=== | ||
| − | The name Eugene Nida is well known in the history of world translation and even in the world linguistic circles. During his life, he has conducted research in linguistics, semantics, anthropology, communication tools, etc. He worked on the translation of The Bible, published piles of papers, and wrote numerous books to share his views on translation, left the world with precious translation theory treasure. (Tan 1999 | + | The name Eugene Nida is well known in the history of world translation and even in the world linguistic circles. During his life, he has conducted research in linguistics, semantics, anthropology, communication tools, etc. He worked on the translation of ''The Bible'', published piles of papers, and wrote numerous books to share his views on translation, left the world with precious translation theory treasure. (Tan Zaixi 1999, X) |
| − | Nida was born in November 1914 in Oklahoma, United States, and moved to California with his parents when he was five years old. He was raised as a Christian and aspired to be a missionary. After graduating summa cum laude | + | Nida was born in November 1914 in Oklahoma, United States, and moved to California with his parents when he was five years old. He was raised as a Christian and aspired to be a missionary. After graduating summa cum laude from college, he went on to the University of Michigan, where he earned a master’s degree in 1939 and a doctoral degree in linguistics in 1943. In the same year, he worked for the American Bible Society, and after 1946 he became executive secretary of The Bible Translation Department. It was Nida’s serving this base for a long time that made his translation ideas deeply connected with ''The Bible'' and established his own banner in the western translation theory. (Tan Zaixi 1999, XI-XII) |
| − | According to Tan Zaixi's book, Nida’s translation theory has mainly gone through three different stages: (1) the stage of descriptive language, (2) the stage of communication theory, and (3) the stage of social symbols. (Tan 1999 | + | According to Tan Zaixi's book, Nida’s translation theory has mainly gone through three different stages: (1) the stage of descriptive language, (2) the stage of communication theory, and (3) the stage of social symbols. (Tan Zaixi 1999, XV) |
| − | Devoted himself to the translation of ''The Bible'', he has summarized his experience and theories in some major works like ''The Principles of Translation as Exemplified by Bible Translating'' (1959), ''Toward a Science of Translating'' (1964), and ''The Theory and Practice of Translation''(1969), which are all of great significance for the world translation study. His major translation theory could be summarized as the followings: | + | Devoted himself to the translation of ''The Bible'', he has summarized his experience and theories in some major works like ''The Principles of Translation as Exemplified by Bible Translating'' (1959), ''Toward a Science of Translating'' (1964), and ''The Theory and Practice of Translation''(1969), which are all of great significance for the world translation study. His major translation theory could be summarized as the followings: |
| − | 1) Nida believed that “translating is far more than a science. It is also a skill, and in the ultimate analysis fully satisfactory translation is an art”. (Nida | + | 1) Nida believed that “translating is far more than a science. It is also a skill, and in the ultimate analysis fully satisfactory translation is an art”. (Eugene A. Nida, Charles R. Taber 1969, VII) By science, Nida meant to treat the problems of translating with scientific perspectives like linguistic structures, semantics analysis, and information theory. As there were different types of studies at that time, he tempted to provide an essentially descriptive approach to the translation process, and “the fundamental thrust is linguistics, as it must be in any descriptive analysis of the relationship between the corresponding message in different languages." (Eugene A. Nida 1964, 8) |
| − | 2) Nida considered the study of translation as a study of communication by applying the theory of communication and information. Like communication, there are source, message and receptor in translation, and if the receptor could not understand the message, the communication is not accessible, so if the readers could not understand the meaning of the translated text, the translation could not be regarded as a success. (Nida 1964 | + | 2) Nida considered the study of translation as a study of communication by applying the theory of communication and information. Like communication, there are source, message and receptor in translation, and if the receptor could not understand the message, the communication is not accessible, so if the readers could not understand the meaning of the translated text, the translation could not be regarded as a success. (Eugene A. Nida 1964, chapter 6) |
| − | One should consider the amount of the message and the decoder channel to make sure that the message could be transferred by the decoder channel. A really successful translation, judged in terms of the response of the audience for which it is designed, must provide a challenge as well as information. In the process of translating, the translator should make a full analysis of the source language text from various aspects, such as the author, the message, the receptor and so on. (Nida 1964 | + | One should consider the amount of the message and the decoder channel to make sure that the message could be transferred by the decoder channel. A really successful translation, judged in terms of the response of the audience for which it is designed, must provide a challenge as well as information. In the process of translating, the translator should make a full analysis of the source language text from various aspects, such as the author, the message, the receptor and so on. (Eugene A. Nida 1964, chapter 6) |
| − | 3) One of the well-known theories created by Nida is the “dynamic equivalence”, which was renamed “functional equivalence” later on. He claimed that there were fundamentally two types of equivalence: one of which may be called formal and another which is primarily dynamic. “One way of defining a dynamic translation is to describe it as the closest naturally equivalent to the source language message.“ (Nida 1964 | + | 3) One of the well-known theories created by Nida is the “dynamic equivalence”, which was renamed “functional equivalence” later on. He claimed that there were fundamentally two types of equivalence: one of which may be called formal and another which is primarily dynamic. “One way of defining a dynamic translation is to describe it as the closest naturally equivalent to the source language message.“ (Eugene A. Nida 1964, 163) |
| − | Under this theory, a translator should not only seek to produce something relatively equivalent in the source language but also produce | + | Under this theory, a translator should not only seek to produce something relatively equivalent in the source language but also produce responses similar to that of the original language for readers. A good translation should meet the following requirements: (1) making sense, (2) conveying the spirit and manner of the original, (3) having a natural and easy form of expression, and (4) producing a similar response. (Eugene A. Nida 1964, 164) |
| − | 4) Nida has also put forward a four-step procedure in the translation process: analysis, transfer, restructuring, and testing. The most complicated and fundamental part is analysis, especially the analysis of meaning. He focused on the study of grammatical meaning, which concerned the relationship with the words and the kernel sentence, referential meaning, and connotative meaning. He also mentioned that the translators need not to follow this order strictly as some procedures could happen at the same time. (Tan 1999 | + | 4) Nida has also put forward a four-step procedure in the translation process: analysis, transfer, restructuring, and testing. The most complicated and fundamental part is analysis, especially the analysis of meaning. He focused on the study of grammatical meaning, which concerned the relationship with the words and the kernel sentence, referential meaning, and connotative meaning. He also mentioned that the translators need not to follow this order strictly as some procedures could happen at the same time. (Tan Zaixi 1999, XIX) |
| − | In addition to these theories, Nida also | + | In addition to these theories, Nida also focused on semantic analysis and rhetorical research in his later time. Although Nida’s theory has created new perspectives on language and culture and has profound influences in the world, it does not mean that his theory is perfect. |
| − | Besides, Nida once proposed in his book that translation is a science, but later he changed this claim, and Nida’s early view of translation is very different from his later view of translation, he even questioned whether translation needs to be guided by translation theory in his reply to Zhang Jinghao’s letter. (Zhang 2000 | + | Tan Zaixi points out that “his theories focus too much on solving the problem of communicativeness and intelligibility of translations, thus limiting their scope of application.”（Tan Zaixi 1999, XXIV) Besides, Nida once proposed in his book that translation is a science, but later he changed this claim, and Nida’s early view of translation is very different from his later view of translation, he even questioned whether translation needs to be guided by translation theory in his reply to Zhang Jinghao’s letter. (Zhang Jinghao 2000, 5) |
| − | Throughout his life, Nida has | + | Throughout his life, Nida has made his own contribution to the biblical translation, yielding fruitful achievements in translation theory, and has opened up new perspectives for the field of translation such as linguistics and social semiotics. Even though his translation theory could not be considered perfect, it remains a shining jewel in the western translation theory despite of its limitations. |
===2. The Studies of Nida’s Theory in China=== | ===2. The Studies of Nida’s Theory in China=== | ||
| − | As soon as the introduction of Nida’s theory began in the 1980s, his new perspectives and valuable guidance for translating practice quickly captured the eyes of the Chinese scholars and has hit the Chinese translation field on a large scale, which could be reflected from the translation studies of Chinese scholars. Compared with other materials, journals have a shorter issuance cycle so as to be more time-sensitive and could quickly respond to the latest developments in the academic world. (Tu 2000 | + | As soon as the introduction of Nida’s theory began in the 1980s, his new perspectives and valuable guidance for translating practice quickly captured the eyes of the Chinese scholars and has hit the Chinese translation field on a large scale, which could be reflected from the translation studies of Chinese scholars. Compared with other materials, journals have a shorter issuance cycle so as to be more time-sensitive and could quickly respond to the latest developments in the academic world. (Tu Guoyuan, Xiao Jinyin 2000, 15) |
| + | |||
| + | As an authoritative magazine in the field of Chinese translation, ''Chinese Translators Journal'' records the trend and progress of Chinese Translation studies. The papers published on it related to Nida demonstrates the understanding, studies, and applications of Nida’s translation theory by Chinese scholars. By examining the number and content of relevant papers on ''Chinese Translators Journal'' from the 1980s to the present, this chapter aims to analyze the papers around Nida and his theory in 10-year periods to figure out the overall picture of the studies of Nida in China. | ||
| − | + | ====2.1 The First Period: Beginning Stage==== | |
| − | + | The first 10-year was from 1980 to 1989: The number of papers focusing on Nida and his theory during this time was 13, the contents of which mostly limited to the introductions of Nida and his theory as scholars in China were not familiar with Nida and his theory at that time. In 1982, Professor Tan Xizai published his paper Translation is a Science----Review on Nida’s ''Toward a Science of Translating'', which introduced Nida’s book—T''oward a Science of Translating'' and some of his major theories like basic principles of translation, the function of translation, and the analysis of meaning, marked as the beginning of the studies of Nida’s translation in China. (Tan Zaixi 1982, 4-11) | |
| − | + | Some scholars joined him to have more introductions on Nida and his theories. Lao Long introduced the book ''On Translation'' written by Nida and Chinese translator Jin Di, which is a practice combing Nida’s theories with the Chinese translation practice (Lao Long 1987, 56-57), and Shi Heping made introductions on the book ''From one Language to Another'' (Shi Heping 1987, 42-44). | |
| − | + | Moreover, several scholars also attempted to apply Nida’s theory to solve other translation problems of free translation and literal translation, such as Lao Long. He believed that the equivalence of form and function raised by Nida is the key point to the free translation and literal translation, and the translators must cover the two aspects: form and function to achieve the closest natural equivalent. (Lao Long 1989, 3-6) | |
| − | Among all those papers, there were also voices of criticism | + | Among all those papers, there were also voices of criticism but was very few in number. Although Mr. Lao was among the first to introduce Nida’s theory, he published a paper to share his views after reading what Tan Xizai translated and edited from Nida’s ''Toward a Science of Translating''. He spoke highly of Tan’s work. Meanwhile, he reminded the translators in China that some of the western theories might not be applicable in China, especially the idea of kernel sentence. (Lao Long 1987, 56-57) Qian Linsheng also indicated in his paper that it might not be appropriate to set the reader’s response as the standard of the translation. He argued that the reader's response would be subjective and idealistic to some extent if it separates from the analysis of the original work, which could be used as reference but could never be the standard. (Qian Linsheng 1988, 43) |
| − | ====2.2 The Second | + | ====2.2 The Second Period: Surging Stage==== |
The second 10-year went from 1990 to 1999. The number of papers related to Nida and his theory during that period reached its peak to 22. This period could be regarded as a booming stage of the entering of Nida’s theory, not only owing to the mounting number of papers but also the diversity of the studies. | The second 10-year went from 1990 to 1999. The number of papers related to Nida and his theory during that period reached its peak to 22. This period could be regarded as a booming stage of the entering of Nida’s theory, not only owing to the mounting number of papers but also the diversity of the studies. | ||
| − | 1) The scholars continued to have a further introduction of Nida’s theory, and at the same time, they compared Nida’s theory with other scholars in a large amount. As Nida has always devoted himself to the compiling of his works, the scholars in China have also spared no effort to follow his theories. Sun Yu has made a full introduction of the book ''Language, Culture and Translating'' and considered the views in this book of great reference meaning to Chinese translators. (Sun 1994 | + | 1) The scholars continued to have a further introduction of Nida’s theory, and at the same time, they compared Nida’s theory with other scholars in a large amount. As Nida has always devoted himself to the compiling of his works, the scholars in China have also spared no effort to follow his theories. Sun Yu has made a full introduction of the book ''Language, Culture and Translating'' and considered the views in this book of great reference meaning to Chinese translators. (Sun Yu 1994, 47-49) |
| − | Moreover, more scholars tried to make comparisons between Nida and other western translators. Liao Qiyi studied the concept of "equivalence" between Nida’ “closest natural” and “dynamic equivalent” and Catford’s “textual equivalence” and had analyses in his paper, demonstrating that the equivalence in translation | + | Moreover, more scholars tried to make comparisons between Nida and other western translators. Liao Qiyi studied the concept of "equivalence" between Nida’ “closest natural” and “dynamic equivalent” and Catford’s “textual equivalence” and had analyses in his paper, demonstrating that the equivalence in translation was a key concept in the process of translation. (Liao Qiyi 1994, 35-37) Lin Kenan had an overall comparison between Nida's and Newmark's theory to find out the similarities and differences between their theories, aiming to give some references for Chinese scholars. (Lin Kenan 1992, 2-5) |
| − | 2) There were still a group of scholars, including Lin Kenan (Lin 1996 | + | 2) There were still a group of scholars, including Lin Kenan (Lin Kenan 1996, 7-10+17), Xi Zhaoyan (Xi Zhaoyan 1996, 3-6), and Heng Xiaojun, Wang Chengzhi (Heng Xiaojun, Wang Chengzhi 1995, 18-20), tried to employ Nida’s theory to solve the translation difficulties in China, and the concept of “translation equivalence” was the major one, for almost all those scholars regarded it as their theoretical support. Lin Kenan took Nida's theory into his translation of documents released by International Table Tennis Federation. In this practice, he used concepts like "dynamic equivalence", "seven kernel sentence", and reader's response, and argued that Nida's way of conveying message in the translating process was practical. (Lin Kenan 1996, 7-10+17) |
| − | 3) With studies went further, more and more scholars recognized that even though Nida’s theory had provided ingenious perspectives for translation, it still had its own shortcomings. Scholars like Huang Bangjie (Huang 1996: 40-42+46) and Wang Shoureng directly pointed out their critics towards the incompetence of the application of Nida’s theory in Chinese-English translation. | + | 3) With studies went further, more and more scholars recognized that even though Nida’s theory had provided ingenious perspectives for translation, it still had its own shortcomings. Scholars like Huang Bangjie (Huang Bangjie 1996: 40-42+46) and Wang Shoureng (Wang Shoureng 1992, 45-48) directly pointed out their critics towards the incompetence of the application of Nida’s theory in Chinese-English translation. Yang Xiaorong reflected upon the question in her paper that did the translators in China trully understand Nida's theory, and should the translation field in China make some adjustments towards the study of his theories. (Yang Xiaorong 1996, 9) Heng Xiaojun and Wang Chengzhi took Nida’s dynamic equivalence into compiling a bilingual dictionary but found out it might not work. (Heng Xiaojun, Wang Chengzhi 1995, 18-20) |
| − | ====2.3 The | + | ====2.3 The Third Period: Transitioning Stage==== |
| − | The third period was from 2000 to 2009. The number of papers connected with Nida and his theory during this period was 20. During this transition time, though the number of papers remained high, the contents have changed: the introductive papers at this period slumped, instead the scholars applied his theory to discuss the hotspot issues in China during that time, such as the possibility of setting the | + | The third period was from 2000 to 2009. The number of papers connected with Nida and his theory during this period was 20. During this transition time, though the number of papers remained high, the contents have changed: the introductive papers at this period slumped, instead the scholars applied his theory to discuss the hotspot issues in China during that time, such as the possibility of setting the “translatology” for translation studies. Unlike the previous studies that focused on Nida’s theory only, more and more scholars regarded Nida‘s theory as an object for the comparisons with other major theorists during this time, among which the key concept has transferred from "equivalence" to "function". On top of this, a group of scholars continued to rethink the applications of Nida’s theory in China. |
| − | 1) Li Tianxin mentioned the transformation of Nida’s thoughts in the possibility of whether translation could be a science to support her idea that translation could never be considered as a science in 2000. (Li 2000 | + | 1) Li Tianxin mentioned the transformation of Nida’s thoughts in the possibility of whether translation could be a science to support her idea that translation could never be considered as a science in 2000. (Li Tianxin 2000, 8-10) Lv Jun regarded Nida’s theory part of structuralism and made a review of Nida’s theory, together with some other major translation theories, to list the difficulties and major tasks that Chinese scholars faced when building the discipline of "translatology". (Lv Jun 2001, 8-11) |
| − | 2) As Halliday’s functional grammar theory and other western theories came to China, more and more scholars compared those theories with Nida’s “functional equivalence” to have a better understanding of these translation theories, Among who Zhang Meifang | + | 2) As Halliday’s functional grammar theory and other western theories came to China, more and more scholars compared those theories with Nida’s “functional equivalence” to have a better understanding of these translation theories, Among who Zhang Meifang and Qian Hong was two of the representatives. They listed Nida’s functional equivalence, Holmes’s function-oriented studies, Halliday’s functional grammar theory, and functionalism from German to make analyses between those theories and figure out the meaning of function in each of these theories, which pave the way for the study around function. (Zhang Meifeng, Qian Hong 2007, 10-16+93) |
| − | 3) As more and more western theories came to China and have been | + | 3) As more and more western theories came to China and have been accepted by the translators, a group of translators pointed out the problems. However, at that time, Nida and his theory were no longer the major subject but were included in all the western theories. Lin Kenan, based on four M.A. degree theses, revealed the prevailing problems when scholars and M.A. students applyiing the overseas translation theories, one of which was Nida’s "dynamic equivalence", and gave some suggestions to improve the situation. (Lin Kenan 2003, 46) Zhang Jinghao, taking Nida’s theories as an example, illustrated that most the Chinese scholars have not really understood the essence of those western theories because of some reason like that most of the scholars only read the translated version and never delve in to the original books, and they simply accepted those theories without questioning and further practicing.(Zhang Jinghao 2006, 59-61) |
| − | ====2.4 The Fourth | + | ====2.4 The Fourth Period: Falling Stage==== |
| − | The | + | The last period was from 2010 to 2020. The number of papers focusing on Nida and his theory during this period dropped to 8. The latest Nida-related paper on ''Chinese Translators Journal'' was published in 2015. The shrinking number clearly showed that Nida is not the main focus in the translation studies in this new century. Although ''Chinese Translators Journal'' could not represent the whole scope of translation study in China, it exactly showed that the research on Nida is no longer mainstream for Chinese translators. |
| − | For those 8 related papers, the contents still covered Nida’s major concepts like equivalence in scholar Cai Lijian's (Cai 2015 | + | For those 8 related papers, the contents still covered Nida’s major concepts like equivalence in scholar Cai Lijian's (Cai Lijian 2015, 81-87) and Liu Runze, Wei Xiangqing, Zhao Wenjing's papers. (Liu Runze, Wei Xiangqing, Zhao Wenjing 2015, 18-24+127), but more scholars stretched to some theories that have been neglected in the early periods. Li Shaoyan quoted Nida’s social dialects to explain why interpreters should keep the culture in mind when working (Li Shaoyan 2011, 41-44), and both Wang Aiqin (Wang Anqi 2012, 98-102) and Wang Zhaoyuan (Wang Zhaoyuan 2012, 113-116) applied Nida’s translation procedures to form their own mode of translation procedures. |
| − | Besides translation studies, as this master of translation passed away in 2011, there was a piece of an obituary together with article written by Ye Zinan to memorize him, which showed the great grief among the Chinese scholars for the loss of Nida and also the significance of Nida for the translation studies in China as Ye Zinan mentioned in his article:" Nida has a tremendous influences on the translation studies in China". (Ye 2011 | + | Besides translation studies, as this master of translation passed away in 2011, there was a piece of an obituary together with an article written by Ye Zinan to memorize him, which showed the great grief among the Chinese scholars for the loss of Nida and also the significance of Nida for the translation studies in China as Ye Zinan mentioned in his article:" Nida has a tremendous influences on the translation studies in China". (Ye Zinan 2011, 86) |
====2.5 Summary==== | ====2.5 Summary==== | ||
| − | According to the above number and content of the papers, in general, Nida’s theory in China has gone through the process of (1) introduction of works and theories, (2)study and comparison, and (3) retrospection and criticism. Since the 1980s when Tan Zaixi first published Nida's theory in China Translation, it has led to a Nida fever, and translators not only introduced Nida’s theory to China in a large scale but also try to apply Nida’s theory to solve Chinese translation problems, such as the debate between free translation and literal translation. | + | According to the above number and content of the papers, in general, Nida’s theory in China has gone through the process of (1) introduction of works and theories, (2) study and comparison, and (3) retrospection and criticism. Since the 1980s when Tan Zaixi first published Nida's theory in China Translation, it has led to a Nida fever, and translators not only introduced Nida’s theory to China in a large scale but also try to apply Nida’s theory to solve Chinese translation problems, such as the debate between free translation and literal translation. |
| − | As the study went further, more and more criticism was formed upon the shortcomings of his theory and the imcompatibility of his theory in China, and then a group of scholars made retrospections on the study of Nida in China, at the same time, they argued that Chinese scholars should have a dialectical view towards Nida’s theory, to learn its merits and abandon those incompatible. The study of Nida reached its climax in 1990-1999, for the entry of other Western translation theories then distracted Chinese scholars from their research, which was also the reason why a large group of scholars compared Nida’ theory with other translators’ in order to have a deeper understanding of their theories and provide a better reference for Chinese translation. | + | As the study went further, more and more criticism was formed upon the shortcomings of his theory and the imcompatibility of his theory in China, and then a group of scholars made retrospections on the study of Nida in China, and at the same time, they argued that Chinese scholars should have a dialectical view towards Nida’s theory, to learn its merits and abandon those incompatible. The study of Nida reached its climax in 1990-1999, for the entry of other Western translation theories then distracted Chinese scholars from their research, which was also the reason why a large group of scholars compared Nida’ theory with other translators’ in order to have a deeper understanding of their theories and provide a better reference for Chinese translation. |
| − | With only few theories under discussion, the passion for Nida’s theory has been cooled down entering the | + | With only few theories under discussion, the passion for Nida’s theory has been gradually cooled down entering the 21st Century. Among all Nida’s theories, the concepts of dynamic equivalence, function, and translation procedure have been discussed and studied the most and have the greatest influence on Chinese translation scholars. |
===3. The Influences of Nida’s Theory in China=== | ===3. The Influences of Nida’s Theory in China=== | ||
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====3.1 The Studies of Translation in China Before the Introduction of Nida’s Theory==== | ====3.1 The Studies of Translation in China Before the Introduction of Nida’s Theory==== | ||
| − | The large-scale translation activities in China originated in the translation of Buddhist scriptures. The first person who formed a theory in China was the Buddhist master Dao An (312-385), who was enlightened by the process of his translating of Buddhist scriptures and proposed the theory of “Five Losses and Three Difficulties”, which was the beginning of Chinese translation theory. In his theory, he raised the question of “Wen” (text) and “Zhi” (form), which is essentially was the comparison of free translation and literal translation. The “Five Losses” covered aspects like the source language, syntax and style of the original text, and the later translation scholars also followed his path to have more researches on separate perspectives but never formed a standard for the evaluation of the translation. (Liu 1994 | + | The large-scale translation activities in China originated in the translation of Buddhist scriptures. The first person who formed a theory in China was the Buddhist master Dao An (312-385), who was enlightened by the process of his translating of Buddhist scriptures and proposed the theory of “Five Losses and Three Difficulties”, which was the beginning of Chinese translation theory. In his theory, he raised the question of “Wen” (text) and “Zhi” (form), which is essentially was the comparison of free translation and literal translation. The “Five Losses” covered aspects like the source language, syntax and style of the original text, and the later translation scholars also followed his path to have more researches on separate perspectives but never formed a standard for the evaluation of the translation. (Liu Chaoxian 1994, 2-3) |
| − | It was not until Yan Fu put forward the translation standard of “Faithfulness, Expressiveness and Elegance” that established a translation standard for Chinese translators. After Yan Fu put forward his concept, there were a large number of supporters. However, there were also many criticisms. Moreover, some translators gave new meanings to this theory and form their own | + | It was not until Yan Fu put forward the translation standard of “Faithfulness, Expressiveness and Elegance” that established a translation standard for Chinese translators. After Yan Fu put forward his concept, there were a large number of supporters. However, there were also many criticisms. Moreover, some translators gave new meanings to this theory and form their own theories, such as Liu Zhongde’s “Faithfulness, Expressiveness and Closeness”, and many others tried to put aside Yan Fu’s theory and created their own new translation theories, such as Lin Yutang’s “Faithfulness, Fluency, and Beauty” (Liu Chaoxian 1994, 5). |
| − | However, it is not difficult to recognize that these theories were still under the framework of Yan Fu’s theory. While the dispute between free translation and literal translation continued among the scholars, they still failed to provide practical criteria for judging translation in China. It was right at the time when Nida’s translation theory was spread into China | + | However, it is not difficult to recognize that these theories were still under the framework of Yan Fu’s theory. While the dispute between free translation and literal translation continued among the scholars, they still failed to provide practical criteria for judging translation in China. It was right at the time when Nida’s translation theory was spread into China. |
====3.2 The Influences on Chinese Translation Studies After the Introduction of Nida’s Theory==== | ====3.2 The Influences on Chinese Translation Studies After the Introduction of Nida’s Theory==== | ||
| − | Based on the stagnant situation of the Chinese translation theory at that time, Nida brought a new light to the field of Chinese translation, | + | Based on the stagnant situation of the Chinese translation theory at that time, Nida brought a new light to the field of Chinese translation, led the trend of studying western translation theories in China, and triggered Chinese scholars to have a critical mind towards western translation theories. |
=====3.2.1 It Brought New Perspectives for Translation Theory in China.===== | =====3.2.1 It Brought New Perspectives for Translation Theory in China.===== | ||
| − | In contrast with the booming studies in translation studies in the West in the 1960s to 1970s, the development of translation studies in China almost paused in the 1950s because of some social unrest, which has been stagnating for at least 20 years. What’s more, translators have been struggling in the dispute between free translation and literal translation without producing a systematic and thorough interpretation. Since Yan Fu’s “Faithfulness, Expressiveness and Elegance” was proposed, it has dominated Chinese translation theory for a long time. The reason why Yan Fu’s theory has been passed down for so many years was that there was no scientific and acceptable theory to take his place for the time being. (Tu | + | In contrast with the booming studies in translation studies in the West in the 1960s to 1970s, the development of translation studies in China almost paused in the 1950s because of some social unrest, which has been stagnating for at least 20 years. What’s more, translators have been struggling in the dispute between free translation and literal translation without producing a systematic and thorough interpretation. Since Yan Fu’s “Faithfulness, Expressiveness and Elegance” was proposed, it has dominated Chinese translation theory for a long time. The reason why Yan Fu’s theory has been passed down for so many years was that there was no scientific and acceptable theory to take his place for the time being. (Tu Guoyuan, Xiao Jinyin 2000, 100) |
| − | Hence, there was an urgent demand for breakthroughs in translation studies. Nida's theory on translation and the theoretical understanding of translation have brought Chinese translators brand perspectives, such as functional equivalence and readers’ response, which have never been fully covered by Chinese scholars and opened a window for Chinese scholars to study the language from the language itself instead of only translation such as linguistics and social symbols. (Tu | + | Hence, there was an urgent demand for breakthroughs in translation studies. Nida's theory on translation and the theoretical understanding of translation have brought Chinese translators brand perspectives, such as functional equivalence and readers’ response, which have never been fully covered by Chinese scholars and opened a window for Chinese scholars to study the language from the language itself instead of only translation such as linguistics and social symbols. (Tu Guoyuan, Xiao Jinyin 2000, 19) |
| − | In addition, Nida’s theory set specific standards for the evaluation of the translation. By studying, learning, and applying Nida’s theory, Chinese scholars have also produced their own corresponding theoretical structures, enriching the theories of Chinese scholars themselves. based on Nida’s theory, Wang Zhaoyuan had made his own translation procedures, which contains six steps: prepare, translate, examine the content, examine the style, examine the form and proofread. (Wang 2012 | + | In addition, Nida’s theory set specific standards for the evaluation of the translation. By studying, learning, and applying Nida’s theory, Chinese scholars have also produced their own corresponding theoretical structures, enriching the theories of Chinese scholars themselves. based on Nida’s theory, Wang Zhaoyuan had made his own translation procedures, which contains six steps: prepare, translate, examine the content, examine the style, examine the form and proofread. (Wang Zhaoyuan 2012, 113-116) |
=====3.2.2 It Led the Trend of Studying Western Translation Theories.===== | =====3.2.2 It Led the Trend of Studying Western Translation Theories.===== | ||
| − | Since the shortcomings and problems of the traditional translation theories in China appeared, the translators in China were also desperate to draw on some helpful theoretical elements from the achievements of the west in this field. Among them, Nida’s theory was a critical one. Since the introduction of Nida’s theory | + | Since the shortcomings and problems of the traditional translation theories in China appeared, the translators in China were also desperate to draw on some helpful theoretical elements from the achievements of the west in this field. Among them, Nida’s theory was a critical one. Since the introduction of Nida’s theory, scholars have conducted extensive discussions and studies from various perspectives. With Nida as a precedent, more and more Chinese scholars recognized the advancement of western theories and introduced other foreign translation theories to China. (Tu Guoyuan, Xiao Jinyin 2000, 18) |
| − | Chen Hongwei scanned the papers on ''Chinese Translators Journal'' from 1980 to 2000 in all aspects and divided them into four stages. In addition to the introduction of Nida's theory, the theories of five translators were introduced in the first stage (1980-1984), the works and theories of 20 foreign translators were introduced in the second stage (1985-1989), 13 translators were introduced in the third stage (1990-1994), and the approaches and works of 17 translators were introduced in the fourth stage (1995-2000). | + | Chen Hongwei scanned the papers on ''Chinese Translators Journal'' from 1980 to 2000 in all aspects and divided them into four stages. In addition to the introduction of Nida's theory, the theories of five translators were introduced in the first stage (1980-1984), the works and theories of 20 foreign translators were introduced in the second stage (1985-1989), 13 translators were introduced in the third stage (1990-1994), and the approaches and works of 17 translators were introduced in the fourth stage (1995-2000). (Chen Hongwei 2001, 46-48) |
While introducing the theories of other translators, a large number of scholars have compared them with Nida’s translation theories, and a large number of Western theories have entered China, enlivening the academic atmosphere of translation theories and enriching the theoretical foundation of the Chinese translation study. | While introducing the theories of other translators, a large number of scholars have compared them with Nida’s translation theories, and a large number of Western theories have entered China, enlivening the academic atmosphere of translation theories and enriching the theoretical foundation of the Chinese translation study. | ||
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After the introduction of Nida’s theory, a large group of translation scholars were attracted to his theory and carried out extensive studies, and almost all of them agreed with his unique perspectives. However, they gradually realized the shortcomings of Nida’s theory. since his theory was based on biblical translation, which bore religious and dissemination elements, and was different from the area of research among Chinese translation scholars, some of his theory was not applicable to Chinese translation. | After the introduction of Nida’s theory, a large group of translation scholars were attracted to his theory and carried out extensive studies, and almost all of them agreed with his unique perspectives. However, they gradually realized the shortcomings of Nida’s theory. since his theory was based on biblical translation, which bore religious and dissemination elements, and was different from the area of research among Chinese translation scholars, some of his theory was not applicable to Chinese translation. | ||
| − | + | This reflection on Nida’s theory has also prompted more Chinese scholars to reflect on the introduction and application of other western theories, realizing that Chinese and western theoretical systems are different and that they need to adopt a critical attitude, taking the essence and the dross. In his paper, Zhang Jinghao proposed that it is necessary to look at foreign translation theories calmly and objectively and at the same time return to the proper path of translation research in China, that is, to study Chinese traditions and experiences mainly, supplemented by foreign theories, which is the proper path that translation theory research in China should step on. (Zhang Jinghao 2006, 61) | |
| − | Moreover, it has encouraged Chinese scholars to question the western authority. In the later studies, it is obvious that even though scholars compared Nida’s theory with other theories and introduced more western translation theories, scholars no longer took the one-sided attitude that they had before, they tried to explore the foreign theories from multiple perspectives of a critical point of view, like positive and negative sides and promote the translation study in China to a more stable and mature path. | + | Moreover, it has encouraged Chinese scholars to question the western authority. In the later studies, it is obvious that even though scholars compared Nida’s theory with other theories and introduced more western translation theories, scholars no longer took the one-sided attitude that they had before, they tried to explore the foreign theories from multiple perspectives of a critical point of view, like positive and negative sides and promote the translation study in China to a more stable and mature path. |
===Conclusion=== | ===Conclusion=== | ||
| − | From the analysis of ''Chinese Translators Journal'', it can be seen that Nida’s theory has entered China through three stages: translation and introduction of works, study and comparison, and retrospection and criticism, and the number of Nida-related has experienced three | + | From the analysis of ''Chinese Translators Journal'', it can be seen that Nida’s theory has entered China through three stages: translation and introduction of works, study and comparison, and retrospection and criticism, and the number of Nida-related has experienced three periods: surging, transitioning and falling. In terms of time, the discussion was most enthusiastic from the 1980s to the beginning of the 21st century, and the important translation concepts under study included:“ functional equivalence”, “reader‘s response’, and ‘the procedure of translation’, which had a significant influence on Chinese translation scholars. |
Throughout the history of translation in China, Chinese translators emphasize practice but not the guiding theory, and even though a small number of translators have summarized certain theoretical experiences, they have not been able to form a complete set of influential theories. Nida’s theory was novel in perspective, excelling in guiding the translation of ''The Bible'', and since the publication of ''The Theory and Practice of Translation'', his theoretical achievements have enjoyed a worldwide reputation in translation, which could add new sparks for Chinese translation study. This is why Nida’s theory has triggered such a strong impact after entering China, which can also be seen from the number of relevant papers in the ''Chinese Translators Journal''. | Throughout the history of translation in China, Chinese translators emphasize practice but not the guiding theory, and even though a small number of translators have summarized certain theoretical experiences, they have not been able to form a complete set of influential theories. Nida’s theory was novel in perspective, excelling in guiding the translation of ''The Bible'', and since the publication of ''The Theory and Practice of Translation'', his theoretical achievements have enjoyed a worldwide reputation in translation, which could add new sparks for Chinese translation study. This is why Nida’s theory has triggered such a strong impact after entering China, which can also be seen from the number of relevant papers in the ''Chinese Translators Journal''. | ||
| − | However, in the later | + | However, in the later period, Chinese scholars gradually discovered the incompatibility between Nida’s theory and the actual situation of Chinese translation and began to criticize Nida’s theory on a large scale. |
| − | At the same time, some scholars proposed to look at Nida's theory calmly and objectively and finally the scholars realized that it is necessary to adopt an objective attitude towards foreign translation theories, focusing on Chinese translation experiences and practices, and some scholars extracted the merits from Nida’s theories and created their own theoretical systems, which is a new and mature path for the Chinese translation study. | + | At the same time, some scholars proposed to look at Nida's theory calmly and objectively, and finally the scholars realized that it is necessary to adopt an objective attitude towards foreign translation theories, focusing on Chinese translation experiences and practices, and some scholars extracted the merits from Nida’s theories and created their own theoretical systems, which is a new and mature path for the Chinese translation study. |
| − | Nida’s theory of translation has opened up a new perspective for Chinese translation and propelled Chinese translation to step on a new and correct path. Although Chinese translation scholars have taken some detours in the middle of this process, they made progress while groping and gradually discovered the path that Chinese translation itself should take, which could be the greatest contribution Nida’s theory has brought to Chinese translation studies. | + | Nida’s theory of translation has opened up a new perspective for Chinese translation and propelled Chinese translation to step on a new and correct path. Although Chinese translation scholars have taken some detours in the middle of this process, they made progress while groping and gradually discovered the path that Chinese translation itself should take, which could be regarded as one of the greatest contribution Nida’s theory has brought to Chinese translation studies. |
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Zhang Jinghao. 张经浩. (2000). 与奈达的一次翻译笔谈 [A Conversation with Nida on Translation Through Letters]. ''中国翻译 Chinese Translators Journal'' (05): 28-33. | Zhang Jinghao. 张经浩. (2000). 与奈达的一次翻译笔谈 [A Conversation with Nida on Translation Through Letters]. ''中国翻译 Chinese Translators Journal'' (05): 28-33. | ||
| − | Zhang | + | Zhang Jinghao. 张经浩. (2006). 主次颠倒的翻译研究和翻译理论 [Translation Studies and Translation Theories Based on the Inversion of Primary and Secondary]. ''中国翻译 Chinese Translators Journal'' 27(05): 59-61. |
| − | Zhang Meifang | + | Zhang Meifang, Qian Hong. 张美芳, 钱宏. (2007). 翻译研究领域的“功能"概念 [The Concept of “Function” in Translation Studies]. ''中国翻译 Chinese Translators Journal'' 28(03): 10-16+93. |
| + | --[[User:Jiang Fengyi|Jiang Fengyi]] ([[User talk:Jiang Fengyi|talk]]) 15:23, 21 December 2020 (UTC) | ||
| − | ==A Study on the History of Interpretation and the Prospect of Interpretation in China 雷旷溪 Lei Kuangxi 202070080639 英语口译== | + | ==A Study on the History of Interpretation and the Prospect of Interpretation in China 雷旷溪 Lei Kuangxi 202070080639 MTI 英语口译== |
<center>雷旷溪 Lei Kuangxi 202070080639</center> | <center>雷旷溪 Lei Kuangxi 202070080639</center> | ||
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Today, the wheel of history has brought us into a new century. It is the century of comprehensive revitalization of our country, the century of recasting glory, the century of extensive exchanges and common prosperity between Chinese culture and cultures of all ethnic groups in the world, and it is also the golden age of the interpreting profession. Over the years, China has carried out all-round and multi-level exchanges with other countries in the world, allowing us to better understand the world and the world to better understand us. As an indispensable intermediary force in Sino-foreign exchanges, foreign interpreters are shouldering the heavy responsibility of history. Today, more than ever, China needs a large number of qualified full-time or part-time interpreters to build and strengthen the bridge of foreign communication. | Today, the wheel of history has brought us into a new century. It is the century of comprehensive revitalization of our country, the century of recasting glory, the century of extensive exchanges and common prosperity between Chinese culture and cultures of all ethnic groups in the world, and it is also the golden age of the interpreting profession. Over the years, China has carried out all-round and multi-level exchanges with other countries in the world, allowing us to better understand the world and the world to better understand us. As an indispensable intermediary force in Sino-foreign exchanges, foreign interpreters are shouldering the heavy responsibility of history. Today, more than ever, China needs a large number of qualified full-time or part-time interpreters to build and strengthen the bridge of foreign communication. | ||
| − | === | + | ===Reference=== |
* Li Nanqiu 黎难秋(2002),中国口译史[The history of interpretation in China],青岛出版社[Qingdao Press] | * Li Nanqiu 黎难秋(2002),中国口译史[The history of interpretation in China],青岛出版社[Qingdao Press] | ||
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* http://www.xinhuanet.com//politics/2012-12/06/c_113936710.htm | * http://www.xinhuanet.com//politics/2012-12/06/c_113936710.htm | ||
* Chen Bei 陈蓓(2009),中国口译研究：历史和现状分析[Study of Interpretation in China: An Analysis of History and Current Situation] | * Chen Bei 陈蓓(2009),中国口译研究：历史和现状分析[Study of Interpretation in China: An Analysis of History and Current Situation] | ||
| − | * https://interpretings.net/2010/09/13/history-of-interpreting/ | + | * https://interpretings.net/2010/09/13/history-of-interpreting/--[[User:Lei kuangxi|Lei kuangxi]] ([[User talk:Lei kuangxi|talk]]) 15:28, 21 December 2020 (UTC)Lei Kuangxi |
==The Three Translation Climaxes in the History of Chinese Translation in Relation to the Social and Cultural Development of China 郑华君 Zheng Huajun 202020080669 亚非语言文学（朝鲜韩国文学方向）== | ==The Three Translation Climaxes in the History of Chinese Translation in Relation to the Social and Cultural Development of China 郑华君 Zheng Huajun 202020080669 亚非语言文学（朝鲜韩国文学方向）== | ||
===Abstract=== | ===Abstract=== | ||
| − | + | The translation of Buddhist scriptures, which began in the Eastern Han Dynasty, formed the first important period in the history of translation in China. In the following thousands of years, the history of Chinese translation has gone through some important historical periods, and the theory and practice of translation have constantly interacted with each other. When we open the history of translation, we can see that a large number of translators appeared during the translation climaxes in different periods of Chinese history, and both the theory and practice of translation have made great achievements. The several translation climaxes in Chinese history have had an important impact on Chinese literature, culture and society, including the development of Chinese translation itself. | |
| − | |||
| − | The translation of Buddhist scriptures, which began in the Eastern Han Dynasty, formed the first important period in the history of translation in China. In the following thousands of years, the history of Chinese translation has gone through some important historical periods, and the theory and practice of translation have constantly interacted with each other. When we open the history of translation, we can see that a large number of translators appeared during the translation climaxes in different periods of Chinese history, and both the theory and practice of translation have made great achievements. The several translation climaxes in Chinese history have had an important impact on Chinese literature, culture and society, including the development of Chinese translation itself. | ||
===Key words=== | ===Key words=== | ||
| − | + | History of Chinese；Translation Climax； Socio-Cultural Development in China | |
| − | |||
| − | History of Chinese；Translation Climax； Socio-Cultural Development in China | ||
===题目=== | ===题目=== | ||
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===I.Introduction=== | ===I.Introduction=== | ||
Scholars who study translation have different views on the division of historical periods of translation climaxes. | Scholars who study translation have different views on the division of historical periods of translation climaxes. | ||
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| − | + | Some think that the translation circles in China has experienced five great climaxes so far, namely, the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, the translation of Western studies from the Opium War to the May Fourth Movement, the translation of Eastern and Western literature from the early period of the Founding of the People's Republic to the Cultural Revolution, and the period when translation has blossomed in various fields from the 1970s to the present. | |
| − | Some think that the translation circles in China has experienced five great climaxes so far, namely, the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, the translation of Western studies from the Opium War to the May Fourth Movement, the translation of Eastern and Western literature from the early period of the Founding of the People's Republic to the Cultural Revolution, and the period when translation has blossomed in various fields from the 1970s to the present. | ||
According to some people, "the fourth translation climax in Chinese history is now flourishing on the land of China, and it is a spectacular scenario. There were three translation climaxes in Chinese history: the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, and the translation of Western studies from the Opium War to the May Fourth Movement. But this translation climax is incomparable to the three previous ones in terms of scale, scope, quality and contribution to the development of Chinese society." (Ma Zuyi 1998:46). | According to some people, "the fourth translation climax in Chinese history is now flourishing on the land of China, and it is a spectacular scenario. There were three translation climaxes in Chinese history: the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, and the translation of Western studies from the Opium War to the May Fourth Movement. But this translation climax is incomparable to the three previous ones in terms of scale, scope, quality and contribution to the development of Chinese society." (Ma Zuyi 1998:46). | ||
| − | And | + | And André Lefevere, in his article ''Thinking about Chinese and Western Translation'', mentions that "there were three large-scale translation climaxes in the history of Chinese translation, namely, the translation of Buddhist scriptures from 2nd to 7th centuries AD, the spread of Western Christian culture in the 16th century, and the introduction of modern Western thoughts from the 19th century onwards. " (Zhang Jinghua 2006 (2) :66-71) |
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We believe that the second viewpoint is similar to the third viewpoint to some extent, therefore, this paper will analyze the relationship between the three translation climaxes in the history of Chinese translation and the development of Chinese society and culture by examining the first three translation climaxes that have been completed. | We believe that the second viewpoint is similar to the third viewpoint to some extent, therefore, this paper will analyze the relationship between the three translation climaxes in the history of Chinese translation and the development of Chinese society and culture by examining the first three translation climaxes that have been completed. | ||
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===II.Introduction of the three translation climaxes in the history of Chinese translation=== | ===II.Introduction of the three translation climaxes in the history of Chinese translation=== | ||
| − | + | ====1.The First Translation Climax-The Translation of Buddhist Scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties==== | |
| − | ====1.The First Translation Climax-The Translation of Buddhist Scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties==== | ||
The first high point of translation in China was the translation of Buddhist scriptures, which began in the Han Dynasty, flourished in the Tang Dynasty, declined in the Song Dynasty, and came to an end in the Yuan Dynasty, and its influence on Chinese culture and thought was enormous. Generally speaking, the emergence of any phenomenon in human history has its specific political, economic and cultural background, which provides the soil for the germination and growth of such phenomenon, and translation of Buddhist scriptures is no exception. | The first high point of translation in China was the translation of Buddhist scriptures, which began in the Han Dynasty, flourished in the Tang Dynasty, declined in the Song Dynasty, and came to an end in the Yuan Dynasty, and its influence on Chinese culture and thought was enormous. Generally speaking, the emergence of any phenomenon in human history has its specific political, economic and cultural background, which provides the soil for the germination and growth of such phenomenon, and translation of Buddhist scriptures is no exception. | ||
| − | During the Eastern Han Dynasty, the poor socio-political conditions made the working people want to get spiritual comfort through religion, and the rulers at that time also wanted to use Buddhism to anesthetize and confuse the common people to consolidate their own ruling position, which opened the door for the translation of Buddhist scriptures. At this time, the | + | During the Eastern Han Dynasty, the poor socio-political conditions made the working people want to get spiritual comfort through religion, and the rulers at that time also wanted to use Buddhism to anesthetize and confuse the common people to consolidate their own ruling position, which opened the door for the translation of Buddhist scriptures. At this time, the translators were mainly some monks, who were supported by the ruling class and had a special translation field. During this period, many translation theorists and masters emerged, such as Zhiqian, Dao'an, Hatamurash, Xuanzang, Zanin and so on. All of them have their own representative translation theories, and the popularization of Buddhism in China and the development of translation are inseparable from their efforts. |
| − | + | At the same time, the translation of Buddhist scriptures also had a great influence on Chinese culture, such as influencing the Chinese language in terms of sound and word, word and meaning, enriching the world of imagination, strengthening storytelling, changing the form of literature, and influencing people's outlook on life. On the whole, translation of Buddhist scriptures is not a simple code-switching, it needs conditions and social soil for its emergence and development; or vice versa, the development of translation cause also nourishes the soil where it is nurtured. | |
| + | ====2.The Second Climax of Translation-Technical Translation in the Late Ming and Early Qing Dynasties==== | ||
| + | The second climax of translation went beyond the scope of religious translation and was linked to technological progress and social development. With the development of maritime navigation, the exchanges between countries were more frequent than before, and such exchanges were not limited to commodities, but also included culture, science and technology, religion and politics. At the same time, the development of handicraft industry in the late Ming and early Qing dynasties contrasted with the relative backwardness of science and technology, which was the historical requirement for the emergence of scientific and technological translation. | ||
| − | + | In the midst of continuous exchanges, missionaries in the late Ming and early Qing dynasties, as the medium for the exchange of Chinese and Western thought and culture, imported Western European science and culture such as calendar, astronomy, mathematics, physics, philosophy, etc. into China. During this period, many of the most famous translators emerged, such as Xu Guangqi, Li Zhizao, Yang Tingjun, as well as the Italians Ricci and Xiong Sanbao, the Germans Tang Ruowang, and the Belgians Nan Huairen and James Luo. | |
| − | + | The translated scientific and technological works had a certain influence on the cultural structure of China at that time, making a group of aspirants realize Chinese cultural deficiencies and the importance of science and technology, thus promoting the development of Chinese science and technology, and laying the foundation for the later translations of Western studies, which enabled Chinese intellectuals to see the Western advancement and China itself, and to be inspired in their thinking. | |
| − | ==== | + | ====3.The Third Climax of Translation: Translation of Western Studies from the Opium War to the Post-May Fourth Period==== |
| − | + | China's humiliating modern history brought about great changes in the aspect of society and people's thinking, and more and more educated people began to recognize China's backwardness and intended to learn from Western countries by various means to spread some new technologies and ideas, in order to open up the people's wisdom and promote social progress.During this period, translations of natural sciences first appeared, then social sciences, and later literary translations took shape, including traditional Chinese social novels, romance novels and historical novels, as well as political novels, educational novels, science fiction novels and detective novels, which were not found in traditional Chinese novels. The instrumentalism and political overtones of these literary translations were unprecedented. | |
| − | + | A large number of translations led to a great development of translation theories, and the famous translators and translation theorists included Yan Fu, Lin Shu, Zhang Yuanji, Zhang Shizhao, Lu Xun, Qu Qubai, Zeng Xubai, Chen XiYing, Lin Yutang and so on. They have discussed translation strategies, translation standards and translation criticism, which have made great contributions to the development of translation theories in China. | |
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| − | + | On the other hand, the impact of this translation climax on Chinese was also great. Some translators, such as Yan Fu and Lin Shu, insisted on using ancient style to translate Western studies; some translators, such as Qu Qubai, insisted on "absolute vernacular"; others, such as Lu Xun, "disagreed with the absolute exclusion of literary language and written language from the translation language and advocated the so-called 'absolute vernacular'. Other translators, such as Lu Xun, "disagreed with the idea that the so-called 'absolute vernacular' should be advocated for the absolute exclusion of literary and written languages from translation. | |
| − | In the | + | In short, this culmination of translation has freed Chinese from the constraints of literary language and greatly enhanced the expression of the language, making it very different from before in terms of its expressive, communicative, and aesthetic functions, and enriching its emotional colors,at the same time, its grammatical functions have also been enhanced. |
| − | The | + | ===The constraints and influence of socio-cultural factors on the three translation climaxes=== |
| + | "Translation is never produced in a vacuum" (Lefevere 1998:3). Therefore, translation studies need to "objectively examine the dynamics of translation in a particular historical and cultural context, analyze and study the constraints of social, historical and cultural factors on translation strategies and methods, and the impact of translations on the receiving culture". (Liao Qiyi 2002 (2):106-109) Translation usually reflects the position of the subject culture to the foreign culture, and the translation strategy is usually the result of the interaction between the subject culture and the foreign culture, so the choice of translation strategy is never accidental. | ||
| − | The | + | ====1.The first translation climax==== |
| + | The first translation climax spanned the Han and Tang Dynasties. There was no lack of translators from the Eastern Han Dynasty to the Tang Dynasty, for example, Xuanzang, a landmark translator in the history of translation, was born in the Tang Dynasty. Long-term political stability and unprecedented socio-economic development built up its national power and created a harmonious cultural atmosphere at that time. All kinds of ideas, cultural and artistic forms blossomed and competed with each other. | ||
| − | + | The country as a whole showed a healthy and positive cultural mentality, because it was tolerant and unrestrained, and dared to introduce foreign cultures, which led to an unprecedented peak of economic and cultural exchanges between China and other countries. A healthy national cultural mentality undoubtedly provided a wonderful platform for Xuanzang to achieve immortal works in the history of Chinese translation. Before that, many translators had already established translation standards and translation theories worthy of reference, such as "On the Five Failures" and "Three Failures" by Dao An of the Western Jin Dynasty, and "The Eight Preparations" by Yan Bo of the Sui Dynasty, The translation method is already quite thorough. | |
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| − | + | As a patriarch of his generation, Xuanzang, who was well versed in Sanskrit and Chinese, deeply studied Buddhist texts, and was well excelled in Buddhist doctrine, changed the old practice of relying on foreigners for translations and became the founder of new translations by taking charge of his own translations and punishing the mistakes of previous generations. It is no coincidence that his translations have met the demand of "faithfulness, expressiveness, and elegance" from the beginning to the end, i.e., they are both "true" and "popular", and no one has been able to surpass them so far. | |
| − | + | The rigorous attitude of Xuanzang in translating the scriptures, the large number of volumes, and the fluency of his translations have surpassed those of the masters before and after him. His translation is prudent and precise in language, so it has reached the "perfection". He does not advocate the style of translation of Hatamurashi, which is "not strict to get the original text, but directly taking the meaning", and opposes the style of direct translation. His translation strives to match the words and meaning of the original text, while the text follows the words, and he does not stick to one case of direct translation. | |
| − | + | His aim was not to exoticize the Chinese language, but to create an original style of translation that was "strict and serious", without compromising the original meaning, to make it easy for the reader to understand. Firstly, he understood the original text thoroughly, and then expressed it clearly in appropriate Chinese, and often added a concluding phrase after a section to make the translation exegetical and enriching; sometimes he used another translation name instead of specialized terms to make it easy for readers to understand. His theory of "five non-translations" of sound and meaning became the model for later translations of scriptures. | |
| − | + | Liang Qichao, in "Translation of Literature and Buddhist Texts," argued 'If Xuanzang is a translator, then the translation is straightforward, full and harmonious, and the ultimate track of the Way. According to the research of Indian scholar Pak Lok Tin and Chinese scholar Zhang Jianmu, Xuan Zang successfully used translation techniques, such as complementary method, omission method, transposition method, division method, transliteration method and pronouns reduction method in his translation of the scriptures. | |
| − | + | After an in-depth study of the Sanskrit and Chinese Buddhist scriptures, Liang considers Xuanzang's translation 'faithful to the original text and not awkward to read, it has reached the pinnacle of excellence'. Although the main culture of Xuanzang's time 'occupied the central position of culture', it 'absorbed heterogeneous cultures' (Zhang Jinghua 2006 (2): 66-71). | |
| − | + | It has enriched itself, and has been promoted and developed. "Liang Qichao found that, in terms of vocabulary alone, there are about 35,000 words in Chinese that come from translations of Buddhist scriptures, such as 'cause and effect', 'world', 'perfection ', 'enlightenment', 'true meaning', etc. In terms of syntax, the judgment-sentence 'is', the interrogative sentence 'what is ', the dictum 'not also', and the passive sentence 'be done' and so on.The Chinese language has been introduced one after another, and has become familiar to people." (Zhang Jinghua 2006 (2):66-71) | |
| − | + | ====2.The second translation climax==== | |
| + | The second translation climax occurred in the middle and late Ming Dynasty. During this period, the feudal rulers adopted a policy of seclusion, which hampered China's progress and its exchanges with the outside world., and only a few translations were published, such as the Northern Song Dynasty, where Emperor Taizong built a translation institute in the Taiping Xingguo Temple in Kaifeng and issued an edict to translate the scriptures. In the Yuan Dynasty, several people, such as Bahesipa and Guanshangba, were ordered to translate the scriptures. | ||
| − | + | In the Ming Dynasty, the government's control over society was the tightest it had ever been; the eunuchs were poisoned, adding to the misery; the scholars were trapped in the eight examinations and lacked independent thought; and the reopened Great Wall prevented nomadic encroachment and cut off free communication.By the time of the Great Geographic Discoveries and the European Reformation in the sixteenth century, the old religions did no longer exist in the West and had to go to the East to find new horizons with the colonial expansion. | |
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| − | + | The famous missionary Matteo Ricci created a new way of missionary work, which also led to the climax of translation. He studied Chinese, studied the Confucian classics, put on wear Confucian costume, and integrated himself into the Chinese culture as much as possible; he also interpreted Catholic doctrine with Confucianism, and allowed his followers to worship Heaven, ancestors, and Confucius. | |
| − | + | In the "General Catalogue of the Calendar" submitted by Xu Guangqi in the spring of 1631, he put forward not only the opinion that the translation of the Western calendar must be prioritized and progressed step by step, but also his own translation ideas: "In my humble opinion, if we want to surpass, we must understand; before we understand, we must first translate." That is to say, only through translation can we "understand" (learn and master), and only through "understanding" can we "surpass" (win). | |
| − | |||
| − | + | It can be seen that the translation and importation of scientific knowledge at that time played a certain role in promoting the socio-economic and cultural development of China, and had an awakening effect on many intellectuals of the Chinese scholarly class. The influence of missionaries in China, through translation, led to the spread of Western learning to the East, far more so in terms of scientific and cultural exchange than in terms of mission itself. As a result, "a period of peak science and technology emerged at the end of the Ming Dynasty, when scientific development took on a new life after a long period of silence". (Da Xiang 2005:61-64) | |
| + | ====3.The third Translation Climax==== | ||
| + | The third translation climax was seen in the Qing Dynasty. The three dynasties of Kang Xi, Yong Zheng and Qian Long were the most important ones, which seriously suppressed the wisdom and freedom of the people; the rulers were conservative and arrogant, and they enjoyed themselves in a closed country. The whole country closed its eyes and ears, and inhibited the development of thought, culture, science and technology lagged seriously, which inevitably led to backwardness and defeat. In the nineteenth century, the Western ships and cannons opened the closed-door of China, completely shattering the daydream of a great nation. | ||
| − | + | Along with the division of spheres of influence by the powers, the Western modern thinking also poured in. However, "when a world-centered culture accepts other cultures, it usually takes the way of behavior of its own culture as 'natural' and only correct, and the foreign cultural components will be 'naturalized' without any doubts and restrictions. '". (Gu Jun, Gu Nong 1999 (9):12-13) The deformed nature of semi-colonial and semi-feudal society made the translators in the late Qing Dynasty eager to introduce advanced Western ideas on the one hand, and to submit to the ideology and values of feudal culture on the other hand. | |
| − | + | It is difficult not only to translate but also to read. As a result, the translations were not only difficult to understand, but also unfaithful to the original text, resembling adaptations. At that time, China was facing a crisis of national survival, and the dominant culture was about to break up, "no longer occupying the central position of culture, it had to achieve the purpose of creative transformation and cultural reconstruction through the absorption of heterogeneous cultures". (Zhang Jinghua 2006 (2):66-71) | |
| − | + | Therefore, in order to "seek new voices in foreign countries", "not only will the outside not lag behind the world's trend of thinking, but the inside will still lose its inherent bloodline" (Lu Xun 1992:12-13), translation must (Lu Xun 1992:12-13) Translation must "seek the truth"; in order to "seek the truth", translation must "tolerate as much disorder as possible". (Zhang Jinghua 2006 (2):66-71) | |
| − | + | At the end of Qing Dynasty, Ma Jianzhong proposed the saying of "good translation" in his "Ma's Text": "We must first translate the words of the translator of the two countries, deeply enjoy the words, and compare the words and sentences, in order to examine the source of the breeding of each other's words, and the reason of the similarity and difference. All the actual meanings of the current phase, and the elaborate investigation, to examine the sound of its high and low, analyze the complexity of its words and sentences, and exhaust the perversion of its style, as well as the meaning of the profound and mysterious reasons." | |
| − | The | + | The meaning of this passage is quite rich and comprehensive. It covers style, grammar, rhetoric, and even the field of general cultural studies. Ma Jianzhong's standard of "good translation" is to strive for a translation that does not differ in meaning from the original text, and that enables the reader to read the translation and feel the same as the reader of the original text. This formulation is very close to the modern equivalence translation theory."The May Fourth Literary Revolution" replaced the literary language with the vernacular language, changing the direction of Chinese literature and becoming a watershed event in the history of modern translation. |
| − | + | Lu Xun, who was the most influential translator among the left-wing literaries in the 1930s, opposed the localization of the cultural "other" and advocated that "all translations must take into account both sides, one of course striving for its easy interpretation and the other preserving the richness of the original work". He advocates changing the cultural narcissism of the nation through translation, and proposes the principle of "hard translation" of "preferring to believe rather than obey" in response to Zhao Jingshen's "preferring to obey rather than believe", which gives translation another function: promoting the culture of the subject. It was also given another function: to promote the language reform of the main culture. | |
| − | + | The representatives of the three large-scale translation climaxes in the history of Chinese translation have one thing in common, that is, to promote the scientific and technological cultural development of the country and the nation through translation. As an accompanying culture of language, translation is inevitably subject to the constraints and influences of social, historical and cultural factors, which in turn reacts on social and historical culture. Translation strategies and methods cannot presuppose a totally correct premise, but change with the development of the subject culture. Therefore, under certain historical conditions, one cannot simply promote or criticize a certain type of translation method, but should examine whether it can enrich the subject culture or promote the reform of the subject culture. | |
| − | + | ===III.The Impact of Three Translation Climaxes on Chinese Society and Culture in the History of Chinese Translation=== | |
| − | + | ====1.The first translation climax==== | |
| + | "The first high point of translation in China was the translation of Buddhist scriptures, which began in the Han Dynasty, flourished in the Tang Dynasty, declined in the Song Dynasty, and came to an end in the Yuan Dynasty, and its influence on Chinese culture and thought was enormous. Generally speaking, the emergence of any phenomenon in human history has its specific political, economic and cultural background, which provides the soil for the germination and growth of such phenomenon, and translation of Buddhist scriptures is no exception."(Cai Xinle 2006 (10): 23) | ||
| − | + | During the Eastern Han Dynasty, the poor socio-political conditions made the working people want to get spiritual comfort through religion, and the rulers at that time also wanted to use Buddhism to anesthetize and confuse the common people to consolidate their own ruling position, which opened the door for the translation of Buddhist scriptures. At this time, the translators were mainly some monks, who were supported by the ruling class and had a special translation field. During this period, many translation theorists and masters emerged, such as Zhiqian, Dao'an, Hatamurash, Xuanzang, Zanin and so on. | |
| − | + | All of them have their own representative translation theories, and their efforts are inseparable from the popularization of Buddhism in China and the development of translation. At the same time, the translation of Buddhist scriptures also brought great influence to Chinese culture, such as: influencing the Chinese language in terms of sound and word, word and meaning, enriching the world of imagination, strengthening storytelling, changing the form of literature, and influencing people's outlook on life. On the whole, translation of Buddhist scriptures is not a simple code-switching, it needs conditions and social soil for its emergence and development; or vice versa, the development of translation cause also nourishes the soil where it is nurtured. | |
| − | + | ====2.The second translation climax==== | |
| + | The climax of scientific and technological translation in the late Ming and early Qing dynasties from the 16th to the 18th century was the second climax of translation after the translation of Buddhist scriptures, and the first climax of scientific and technological translation in the history of China. The climax of scientific and technological translation in the late Ming and early Qing dynasties not only introduced advanced scientific and technological knowledge from abroad and made modern scientific research in China spring up, but also some translation concepts in this climax of scientific and technological translation are still worthy of reference for translation researchers. Therefore, scientific and technological translation had a profound impact on Chinese society. | ||
| − | + | The second climax of translation went beyond the scope of religious translation and was linked to technological progress and social development. With the development of maritime navigation, the exchanges between countries were more frequent than before, and such exchanges were not limited to commodities, but also included culture, science and technology, religion and politics. At the same time, the development of handicraft industry in the late Ming and early Qing dynasties contrasted with the relative backwardness of science and technology, which was the historical requirement for the emergence of scientific and technological translation. | |
| − | + | "In the midst of continuous exchanges, missionaries in the late Ming and early Qing dynasties, as a medium of exchange between Chinese and Western thought and culture, imported Western European science and culture such as calendars, astronomy, mathematics, physics, philosophy, etc., into China. (Chen Fukang 2002: 13) | |
| − | + | During this period, many of the most famous translators emerged, such as Xu Guangqi, Li Zhizao, Yang Tingjun, as well as the Italians Ricci and Xiong Sanbao, the Germans Tang Ruowang, and the Belgians Nan Huairen and James Luo. The translated scientific and technological works had a certain influence on the cultural structure of China at that time, making a group of aspirants realize Chinese cultural deficiencies and the importance of science and technology, thus promoting the development of Chinese science and technology, and laying the foundation for the later translations of Western studies, which enabled Chinese intellectuals to see the Western advancement and China itself, and to be inspired in their thinking. | |
| − | |||
| − | The | + | ====3.The third Translation Climax==== |
| + | China's humiliating modern history brought about great changes in the aspect of society and people's thinking, and more and more educated people began to recognize China's backwardness and intended to learn from Western countries by various means to spread some new technologies and ideas, in order to open up the people's wisdom and promote social progress. | ||
| − | + | "During this period, translations of natural sciences first appeared, then social sciences, and later literary translations took shape, including traditional Chinese social novels, romance novels and historical novels, as well as political novels, educational novels, science fiction novels and detective novels, which were not found in traditional Chinese novels. The instrumentalism and political overtones of these literary translations were unprecedented." (Hu Cui'e 2007: 43) | |
| − | + | A large number of translations led to a great development of translation theories, and the famous translators and translation theorists included Yan Fu, Lin Shu, Zhang Yuanji, Zhang Shizhao, Lu Xun, Qu Qubai, Zeng Xubai, Chen XiYing, Lin Yutang and so on. They have discussed translation strategies, translation standards and translation criticism, which have made great contributions to the development of translation theories in China. | |
| − | + | On the other hand, the impact of this translation climax on Chinese was also tremendous. Some translators, such as Yan Fu and Lin Shu, insisted on "absolute vernacular"; others, such as Lu Xun, "disagreed with the absolute exclusion of literary language and written language from the translation language and advocated the so-called 'absolute vernacular'. (Jiang Xiaohua 2003: 12)" | |
| − | + | In short, this culmination of translation has freed Chinese from the constraints of literary language and greatly enhanced the expression of the language, making it very different from before in terms of its expressive, communicative, and aesthetic functions, and enriching its emotional colors,at the same time, its grammatical functions have also been enhanced. | |
| − | + | ===IV.Conclusion=== | |
| + | Translation as an intercultural communication activity has a long history. Xu Jun once said, "Translation activity itself is not static, but constantly enriched and developed in form according to the actual communication needs at different historical stages. And with the continuous enrichment of the concrete practice of translation, people's understanding of translation is bound to change constantly." (Xu Jun 2006:30). | ||
| − | + | The representatives of the three large-scale translation climaxes in the history of Chinese translation have one thing in common, that is, to promote the scientific and technological culture of the country and the nation forward through translation. Translation, as an accompanying culture of language, is inevitably conditioned and influenced by social, historical and cultural factors, and in turn, it reacts to social history and culture. | |
| − | + | Translation exposes people to new cultures, new ideas and new concepts, broadens their horizons and enriches their languages, thus to a certain extent promoting the development of cultural history, and some people even have said that the history of translation is the history of culture. In the future, with the further deepening of various exchanges between countries, translation is bound to play an increasingly important role and further promotes the development of world history and culture. | |
| − | + | ===References=== | |
| + | Ma Zuyi. 马祖毅.(1998).中国翻译简史.[A brief history of Chinese translation]. 北京:中国对外翻译出版公司[Beijing: China Foreign Translation and Publishing Corporation]46-48. | ||
| − | + | Lefevere Andre.(1998).Introduction:Where Are We in Translation Studies [A] In Susan Bassnett&Andre Lefevere (eds.) .Constructing Cultures: Essays on translation [C] . Clevedon: Multilingual Matters Ltd.3. | |
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| − | + | Zhang Jinghua.张景华.(2006).从“硬译”透视鲁迅对中国文化转型的探索.[Lu Xun's exploration of Chinese cultural transformation through the lens of "hard translation"].四川外语学院学报.[Journal of Sichuan Institute of Foreign Languages]66-71. | |
| − | + | Liao Qiyi.廖七一.(2002).重写神话:女性主义与翻译研究.[Rewriting myths: Feminism and translation studies]. 四川外语学院学报[Journal of Journal of Sichuan International Studies University]106-109. | |
| − | + | Da Xiang.达向.(2005).文明探索:明朝.[Exploration of civilization: Ming Dynasty].郑州:大象出版社.[Zhengzhou: Elephant Press]61-64. | |
| − | + | Gu Jun,Gu Nong.顾均,顾农.(1999).鲁迅主张“硬译”的文化意义.[The cultural significance of Lu Xun's advocacy of "hard translation"].鲁迅研究月刊.[ Lu Xun Studies Monthly]12-13. | |
| − | + | Lu Xun.鲁迅.鲁迅散文 (第3集).Lu Xun's Prose (3rd collection).(1992).北京:中国广播电视出版社.[Beijing: China Radio and Television Press]12-13. | |
| − | + | Cai Xinle.蔡新乐.(2006).文化史就是翻译—陈寅恪的历史发现与其翻译观初探[Cultural history is translation: A preliminary investigation of Chen Yinke's historical discovery and his view of translation ].外语与外语教学, [Foreign Languages and Foreign Language Teaching]23. | |
| − | + | Chen Fukang.陈福康.(2002).中国译学理论史稿[A draft of the history of Chinese translation theory].上海:上海外语教育出版社 [Shanghai: Shanghai Foreign Language Education Press]13. | |
| − | + | Hu Cui'e.胡翠娥.(2007).文学翻译与文化参考—晚清小说翻译的文化研究[Literary Translation and Cultural Reference:A Cultural Study of the Translation of Novels in the Late Qing Dynasty].上海:上海外语教育出版社 [Shanghai: Shanghai Foreign Language Education Publishing House]43. | |
| − | + | Jiang Xiaohua.蒋晓华.(2003).意识形态对翻译的影响:阐发与新思考[The Influence of Ideology on Translation: Explanation and New Thinking.中国翻译[Chinese Translation]12. | |
| − | + | --[[User:Zheng Huajun|Zheng Huajun]] ([[User talk:Zheng Huajun|talk]]) 09:23, 21 December 2020 (UTC) | |
| − | + | ='''Western Translation Theories'''= | |
| − | |||
| − | + | ==An Analysis of the Limits of Translatability from the Perspectives of J.C. Catford and Eugene A. Nida's Translation Theories 文晓艺 Wen Xiaoyi,202020080650,英语语言文学（语言学）== | |
| + | <center>文晓艺 Wen Xiaoyi</center> | ||
| + | ===Abstract=== | ||
| + | Since there are no identical languages in the world, languages differ not only in the system of linguistic signs but also in culture. In the process of translation, there might be some limits of translatability. Briefly speaking, the limits of translatability are divided into two types. One is linguistic untranslatability and the other is cultural untranslatability. J. C. Catford and Eugene A. Nida both have mentioned their opinions about the limits of translatability in their works. After introducing their translation theories and their definitions of translation, this paper will give a brief introduction to their views of untranslatability. Then, this paper also exemplifies some examples of these two kinds of untranslatability. The aim of this paper is to analyze the reasons which cause the limits of translatability and to find some translation strategies to deal with these limits. | ||
| − | + | ===Key Words=== | |
| + | Untranslatability, J. C. Catford, Eugene A. Nida | ||
| + | ===题目=== | ||
| + | 根据卡特福德和尤金·奈达的翻译理论观点分析翻译的限制 | ||
| − | === | + | ===摘要=== |
| + | 世界上没有两种完全相同的语言，每种语言都有独特的语言结构和文化内涵。翻译中可能会出现一些不可译的现象。一般来说，翻译的限制大致分为语言不可译和文化不可译两种。对于翻译的限制的问题，卡特福德和尤金·奈达都有各自的看法。本文除了介绍他们各自的翻译理论和对翻译的定义以外，还介绍了他们各自对翻译的限制的看法。同时，本文还分别列举了语言不可译和文化不可译的一些实例，希望借此进一步分析造成翻译中语言不可译和文化不可译的原因以及寻找其对应的翻译策略。 | ||
| − | ====1. | + | ===关键词=== |
| − | + | 不可译；卡特福德；尤金·奈达 | |
| + | ===1.Introduction=== | ||
| + | Translation is an activity that concerns more than two languages. Narrowly speaking, every language contains its own linguistic structure and cultural connotation so that some aspects of various languages are quite different. These may cause the gap between the source language and the target language in translation. Accordingly, some problems of translation may be certain to arise at the same time such as the dispute over the translatability and untranslatability. Different scholars hold their own opinions. | ||
| + | |||
| + | On the one hand, some scholars are very strict to the definition of translation and the limits of translatability. For example, J. C. Catford states that each language is an isolated linguistic system and the formal and contextual meaning of a language are decided by the formal and contextual relations of the language. It is impossible to translate the linguistic meaning from one language to another. But it can implant the values of the source language into the target language by using the process of transference. And Catford also proposes two kinds of untranslatability which are linguistic untranslatability and cultural untranslatability. | ||
| − | + | On the other hand, some scholars are positive to the limits of translatability. For example, Eugene A. Nida approves that there are some general principles of all languages so that all languages can produce the same expression effects to satisfy the needs of expressing ideas and communication. He holds that translation should take the readers as its primary objective. | |
| + | |||
| + | J. C. Catford's and Eugene A. Nida’s views of the limits of translatability are different. To study this question further, it is of necessary to understand and assimilate some opinions of Catford and Nida. And based on both of their translation theories, the aim of this paper is to provide some new ideas about the limits of translatability. | ||
| − | + | ===2.The Limits of Translatability=== | |
| + | ====2.1 A Brief Introduction to J. C. Catford and Eugene A. Nida’s Translation Theories==== | ||
| + | 2.1.1 A Brief Introduction to J. C. Catford and His Translation Theory | ||
| − | + | J. C. Catford is a famous linguist and translation theorist in Britain and his representative work in the field of translation is called ''A Linguistic Theory of Translation'' which has first published by Oxford University Press in 1965. This book is an important milestone in the field of translation theory and exerts a profound influence to the western translation theory. In this book, Catford holds that translation has to be based on a general linguistic theory and the theory of translation is a branch of comparative linguistics. The reason why is that “translation has to do with language, the analysis and description of translation-processes must take considerable use of categories set up for the description of languages.” And Catford mentions that the general linguistic theories used in this book to a large extent are influenced by the works of M. A. K. Halliday and J. R. Firth.(Catford, 1965,vii) | |
| + | |||
| + | He also holds that language is a two-directional process while translation is a unidirectional process which is performed from a source language to a target language. Besides, he believes that “translation equivalences may be set up, and translation performed, between any pair of languages or dialects- related or unrelated and with any kind of spatial, temporal, social or other relationship between them.” He also distinguishes the definitions of translation and transference. The former refers to that the meanings of target language items are set up by the formal and contextual relations in the target language itself while the later refers to that parts of the target text have values set up in the source language. (Catford, 1965,20) | ||
| − | + | In this way, Catford proposes his ideas about the conditions of translation equivalence and the types of translation shifts. In the final part of this book, he discusses the limits of translatability and mentions two kinds of untranslatability called linguistic untranslatability and cultural untranslatability. And he holds that “cultural untranslatability is ultimately describable in all cases as a variety of linguistic untranslatability.” From this perspective, we can find that Catford emphasizes the values of the linguistic items in its own linguistic system and he pays attention to formal equivalence and conceptual meaning. All in all, Catford provides a scientific and objective way of studying translation theories.(Catford, 1965,103) | |
| − | + | 2.1.2 A Brief Introduction to Eugene A. Nida and His Translation Theory | |
| − | + | Eugene A. Nida is one of the pioneers of modern discipline of translation studies. He is keen on the translation of Bible and he is also one of the main editors of the magazine called ''The Bible Translator''. As the executive secretary of the American Bible Society Translation Department and one of the main members of the United Bible Society Working Committee, Nida undertakes much of the organization of Bible translation. Although Nida doesn’t translate any complete works by himself, he proposes lots of translation principles which influence the practice of Bible translation. He encourages translators to use a common language which refers to a language that could be accepted and understood by most readers.(Nida, 1982,vii) | |
| − | + | ||
| + | The development of Nida’s translation theories can be divided into three parts. The first part is the stage of descriptive linguistics whose main focus is the syntactical and lexical phenomenon of languages. He is influenced by the father of the structuralist linguistics in the United States called Leonard Bloomfield and an American anthropologist and linguist called Edward Sapir. The second stage is the communication theory in which Nida’s achievements ensure his status in the field of the western translation theory study. In this period, he publishes his famous works such as ''Toward a Science of Translating'' and ''The Theory and Practice of Translation''. （谭载喜，1999,xv） | ||
| − | + | Nida states that “translation is far more than a science and it is also a skill and in the ultimate analysis fully satisfactory translation is always an art.” He also proposes the communicative translation theory by adding the information theory into translation. Moreover, he also proposes his famous theory called the dynamic-equivalence theory which refers to translate “thought for though” rather than “word for word”. And in the third stage, Nida mainly focuses on the componential analysis of meaning. His main ideas of this period are that language is a system of signs so that the analysis of translation should be taken from the perspectives of sociolinguistics and semiotics. And Nida replaces dynamic equivalence by functional equivalence. And he also pays attention to the problems of rhetoric in translation, especially the contrastive rhetoric. All in all, Nida has contributed to the biblical translation and translation theories all his life.(Nida, 1982,vii) | |
| − | + | ====2.2The Definition of Translation according to J. C. Catford and Eugene A. Nida==== | |
| + | 2.2.1 The Definition of Translation according to J. C. Catford | ||
| − | The | + | The definition of translation is a subject at issue in the field of translation theories. Broadly speaking, every translation theorist clings to the ideas of his own understanding. According to Catford, translation is a process performed from a source language into a target language. He states that “translation is the replacement of textual material in one language (source language) by equivalent textual material in another language (target language).” He explains the implication of “textual material” that there may be some replacements by no-equivalent target language material. The main focus of translation practice is to find target language translation equivalents and the main focus of translation theory is to define the nature and conditions of translation equivalence.(Catford, 1965,20) |
| − | " | + | Besides, Catford distinguishes textual equivalence and formal correspondence. For him, the former refers to that "any target language form is observed to be the equivalent of a given source language form." The later one refers to that "any target category occupies the same place in the economy of the target language as the given category occupies in the source language." He adds that formal correspondence can be only approximate rather than identical.(Catford, 1965,27) |
| − | + | As for the theory of meaning in translation, Catford holds that it is impossible for the source language texts and the target language ones to have that same meaning. He borrows the definition of meaning proposed by J. R. Firth that “meaning is the total network of relations entered into by any linguistic forms.” There are two relations called formal relations and contextual relations so that there are accordingly two kinds of meanings. One is formal meaning that is constituted by the various formal relations. The other is contextual meaning that is constituted by a range of situational elements.(Catford, 1965,27) | |
| − | + | Because of the approximation of the formal correspondence, it is nearly impossible for the formal meanings of source language items to be identical with target language items. Therefore, Catford proposes a process called transference that refers to an operation to set up values of the source language into the target language text. As a result, Catford distinguishes the definitions of translation and transference. He states that translation means the substitution of target language meanings for source language meanings while transference contains the implantation of source language meanings into the target language text.(Catford, 1965,35) | |
| − | + | The source language and target language items have little similarities of the meaning in the linguistic sense so the aim of the translation is to select target language equivalents with the greatest possible overlap of situational range as the source language items. Catford concludes conditions for translation equivalence that translation equivalence occurs when there are some identical features of substance between the source language and target language. According to his distinction of the total translation and restricted translation, Catford proposes some limits of translatability.(Catford, 1965,35) | |
| − | + | 2.2.2 The Definition of Translation according to Eugene A. Nida | |
| − | |||
| − | + | In the book called ''The Theory and Practice of Translation'', Nida has mentioned that “translation 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.” To define translation in this way, Nida emphasizes the importance of reproducing the message rather than remaining the form of the utterance. He also emphasizes the closet natural equivalent which refers to the closet relationship between the meaning of source language and target language. Besides, he deems the priority of meaning and the significance of style. Therefore, he states that the departures from the formal structure are legitimate and desirable. Nida proposes some principles of translation, for example, contextual consistency is prior verbal over consistency and dynamic equivalence is prior over formal correspondence.(Nida, 1982,12) | |
| − | + | Nida states two types of equivalence that one is formal equivalence and the other is dynamic equivalence and he also deems that the aim of translation is to find the closet possible equivalent. Formal correspondence refers to a kind of gloss translation that the translator tries to reproduce the form and content of the message in the source language. In such a translation, it is concerned with correspondences as sentence to sentence or concept to concept.It may be determined by the translation standards such as accuracy and correctness.(Nida, 1982,13) | |
| − | + | In contrast to formal correspondence, a translation of dynamic equivalence is based on the principle to produce equivalent effects. It pays attention to the dynamic relationship between receptor and message which needs to be similar to the relationship between the original receptors and the message. The aim of dynamic equivalence is the naturalness of expression so that the receptor could understand the message under his own cultural patterns rather than that of the source language context.(Nida, 1982,13) | |
| − | + | Nida also mentions the restrictions of the permissible degree of dynamic equivalence in translation from the perspectives of linguistics and culture. The linguistic restrictions involve the literary forms and the vehicles and the cultural restrictions involve the standard of “faithfulness” and the diversity of dialects in the receptor language.(Nida, 1982,12) | |
| − | + | ====2.3The Limits of Translatability according to J. C. Catford and Eugene A. Nida==== | |
| + | 2.3.1The Limits of Translatability according to J. C. Catford | ||
| − | + | In ''A Linguistic Theory of Translation'', Catford distinguishes two kinds of translations which are called total translation and restricted translation according to the levels of language involved in translation. Total translation is defined as “replacement of source language grammar and lexis by equivalent target language grammar and lexis with consequential replacement of source language phonology/graphology by(non-equivalent) target language phonology/graphology.” And restricted translation is defined as “replacement of source language textual material by equivalent target language textual material, at only one level.” This kind of translation is performed only at the phonological or at the graphological level, or at only one of the two levels of grammar and lexis.(Catford,1965, 22) | |
| − | + | As for the limits of translatability for restricted translation, Catford generalizes two limits. The first is that translation between media is impossible. In other words, to translate the spoken form of a text to a written form is impossible. The reason is that the phonic and graphic substances are absolutely different. The phonic substance is relevant to the sound produced in the human vocal tract while the graphic substance is relevant to visible marks on papers or stones.Therefore, it is only a universal practice among literates to converse spoken medium to written medium.(Catford,1965, 22) | |
| − | + | And the second kind of limit is that translation between either of the medium-levels and the levels of grammar and lexis is impossible. It is the same that phonic and graphic substances are absolutely different from situation- substance. As a result, there is never any translation from the levels of grammar and/or lexis to the levels of phonology or graphology, and vice versa.(Catford,1965, 23) | |
| − | In | + | As for the limits of translatability for total translation, Catford states that “translatability appears to be a cline rather than a clear- cut dichotomy.” In other words, source language texts are not absolutely translatable or untranslatable. As for total translation, both source language and target language texts must be relatable to be functionally relevant features of the situation. And the untranslatability or the limits of translatability will occur if it is impossible to build functionally relevant features of the situation into the contextual meaning of the target language text. (Catford,1965, 23) |
| − | + | Broadly speaking, there are two kinds of untranslatability which are linguistic untranslatability and cultural untranslatability. Linguistic untranslatability occurs when the target language has no formally corresponding features with the source language text. A best example of linguistic untranslatability is an ambiguity peculiar to the source language text. One source of ambiguity is that two or more distinct grammatical or lexical items are expounded in the same phonological or graphological form. Another source of ambiguity is that polysemy. Polysemy means that one single item has a wide contextual meaning so that it may cover a wide range of specific situational features.(Catford, 1965, 93) | |
| − | |||
| − | + | All in all, linguistic untranslatability is leaded by the formal linguistic differences when the formal feature of the source language is itself the functionally relevant feature. And cultural untranslatability occurs when a situational feature is completely absent from the culture of which the target language is a part. It is not so absolutely as linguistic untranslatability. Catford also adds that cultural untranslatability might be a type of linguistic untranslatability in that it refers to the impossibility of finding an equivalent collocation in the target language.(Catford, 1965, 93) | |
| + | |||
| + | 2.3.2 The Limits of Translatability according to Eugene A. Nida | ||
| − | The | + | Although there are no identical languages and no absolute correspondences between languages, many languages have the potential and actual equivalence and equivalent idioms. The total impact of a translation may be reasonably close to the original but little identity in detail. It is the fact that each language has its own characteristics and is rich in vocabulary for the area of cultural focus. Each language has its own system of symbolizing meaning. It is also the fact that “anything that can be said in one language can be said in another, unless the form is an essential element of the message.” Nida states that the translator must attempt to reproduce the meaning of a passage. (Nida, 1982,4) |
| − | + | When the form is of its significance in the source language text, there may be a limitation to express this significance from one language to another. Nida holds that “to preserve the content of the massage the form must be changed.” (Nida, 1982,5) It means that translators may be prepared to alter the forms or sacrifice certain formal niceties to preserve the content. And Nida also adds that “the extent to which the forms must be changed in order to preserve the meaning will depend on the linguistic and cultural distance between languages.” (Nida, 1982,5) | |
| − | + | As regards to the linguistic and cultural distance, there are three different types of relatedness between the codes used to convey the messages. Firstly, a translation may involve comparatively closely related languages and cultures. Secondly, in a translation, the language may not be related, even though the cultures are closely parallel. Thirdly, a translation may involve not only differences of linguistic affiliation but also highly diverse cultures. In Nida’s view, “differences between cultures cause many more severe complications for the translator than do differences in language structure.” (Nida, 1964,161) | |
| − | + | In ''Toward a Science of Translation'', Nida mentions the restrictions on the permissible degree of dynamic equivalence in translation. He states that there are certain serious restrictions of a linguistic and a cultural nature when translators undertake the process of translation with a considerable degree of dynamic equivalence. The linguistic restrictions include the literary forms such as poetry and proverbs and the vehicle used to convey the message such as songs. As for literary forms, sound effect is impossible to be reproduced in that languages are different in the types of sounds they use and the values they tend to attach to these uses. (Nida, 1964,161) | |
| − | |||
| − | + | In the translation of poetry, it is hard to agree with the poetic superstructure in the target language text. Nida deems that the translators may abandon formal equivalence to strive for dynamic equivalence which means to take the liberty of composing another poem capable of eliciting similar feeling. This is the same to the song translators that the form must be maintained, so some contents might be sacrificed. It demands much greater conformity to the musical vehicles in the translation of a song. (Nida, 1964,163) | |
| − | + | Nida also mentions the cultural restrictions which involve attitudes about so-called “faithfulness” in translation, the diversity of dialects in the receptor language and so on. As for pressures from tradition, it concerns that the standards of translation such as “faithfulness”’ “accuracy” and “effect”. The reason is that there are differences of taste in translation at different historical periods. Dialectal differences also cause restrictions upon the form of a translation. (Nida, 1964,162) | |
| − | + | Problems of dialectal differences may occur in the phenomenon that how to accommodate these complex linguistic facts or how to deal with the dialectal variations in the text itself. Although there are many restrictions in translation, a good translation is to fulfill the same purpose in a new language as the original does in the language in which it is written.(Nida, 1964,161) | |
| − | + | ====2.4 Specific Examples to Illustrate the Limits of Translatability==== | |
| + | 2.4.1Specific Examples to Illustrate Linguistic Untranslatability | ||
| − | + | It is obvious that no two languages are identical and each language has its own way to constitute words, phrases and sentences. Each language has its own characteristics especially in vocabulary containing the cultural elements. Some languages may be rich in vocabulary of fishing and hunting while some languages may be rich in the expressions of technology. | |
| − | + | Every language has its own ways of classifying the various elements of experiences with the symbols which are quite different from all other languages. The system of language is very complex in that there are lots of ways to symbolize meaning. The way of thinking may be illustrated in the deep layer of language. Different native speakers of different languages may differ in the using of the rhetoric techniques and expressions. There are some examples to illustrate the limits of translatability between Chinese and English. | |
| − | + | The first type of these examples is the rhetorical technique called pun. Pun is a clever and amusing use of a word or phrase with more than one meaning or of words with the same or nearly the same sound but different meanings. It just like a game playing with language. There are broadly two kinds of pun which are homophonic pun and homographic pun. | |
| − | + | Examples of homophonic pun: | |
| − | + | Example 1: | |
| + | *King: My cousin Hamlet, and my son-how is it that the clouds still hang on you? | ||
| + | *Hamlet: Not so, my lord. I am too much in the sun.(''Hamlet'') | ||
| − | + | Example 2: | |
| + | More sun and air for your son and heir.(Hu Yi,1999,8) | ||
| − | + | Example 3: | |
| + | 东边日出西边雨，道是无晴却有晴。(刘禹锡《竹枝词》) | ||
| − | + | There are many homophonic words in these examples which share the same sound but with different meanings. In English, “sun” and “son” have the same sound as well as “air” and “heir”. In Chinese, “晴” and “情” are identical in pronunciation but containing different meanings. These examples exemplify that it is nearly impossible to translate the form and content of these puns at the same time. The forms of the puns must be changed to convey the meanings. | |
| − | + | Examples of homographic pun: | |
| − | + | Example 4: | |
| + | Spoil yourself and not your figure.(Xiang Chengdong,1996,2) | ||
| − | + | Example 5: | |
| + | Better late than late.(Hou Weirui,1988) | ||
| − | + | Example 6: | |
| + | 白团扇，今来此去捐。愿得入郎手，团圆郎眼前。( 张祜《团扇郎》) | ||
| + | |||
| + | There are many homographic words in these expressions. “Spoil oneself” means one gives himself something nice as a treat while “spoil one’s figure” means to get fat. The same is to the word “late” which has two meanings. Late can express the meaning of after the planned, expected or usual time and also can express that someone has died. It is hard to remain the form of the words in the process of translation. It is necessary to scarify the form of the words to express the meanings. | ||
| − | + | Besides, there is another interesting phenomenon to illustrate the limits of linguistic translatability called palindrome. Palindrome is a word or phrase which is the same when you spell it backwards. It is also a typical character of a language. It is almost impossible to find the formal equivalents of a palindrome in the target language. | |
| − | + | Examples of palindrome: | |
| − | + | Example 7: | |
| + | *Madam，I’ m Adam. | ||
| + | *No x in Nixon. | ||
| + | *上海自来水来自海上。 | ||
| − | + | These examples imply the differences between the system of linguistic signs of different languages. Each language has its isolated linguistic system. What translators could do is to find the closet natural equivalent rather than the identical. There are also good examples to translate palindrome in Chinese. A good example to illustrate is to translate “Ma is as selfless as I am” into “妈妈为我, 我为妈妈”.（Zuo Biao,2000） Another example is to translate “Able was I ere I saw Elba” into “不到俄岛我不倒”. Both translations try to maintain the forms and contents of the palindrome of the source text. Although it is not identical expressions, it is better illustrations of the potential and actual equivalence of languages.（Xu Yuanchong,1984） | |
| − | + | The limits of linguistic translatability also manifest in the translation of poetry. There is a large focus on formal elements in the translation of poetry. In this kind of translation, sometimes forms are sacrificed for the sake of contents while more often the contents are restricted in the formal molds. Each poetry has its specific emotional intensity and flavor which are hard to be reproduced in another different language. Taking English poetry as examples, there are foots and rhythm which are particular to the expressions of English poetry. There are eight kinds of foot like iambic, trochee and so on. Besides, there are tetrameter, pentameter and so on to express the flowing of words. | |
| − | + | Example 8: | |
| + | Life is the lust of a lamp for the light that is dark till the dawn of the day that we die．(Algernon Charles Swinburne, ''Nephelidia'') | ||
| + | From this example, it is obvious that the use of rhymes in poetry is various in different languages. It is hard to reproduce these elements with another kind of linguistic signs. The ways of rhymes like alliteration and assonance are impossible to find the formal equivalents in Chinese. One of the reasons may be that the linguistic distance of English and Chinese is so far that there is little linguistic affirmation. The codes used to convey the message are totally different. | ||
| − | + | 2.4.2 Specific Examples to Illustrate Cultural Untranslatability | |
| − | |||
| − | |||
| − | |||
| − | + | Culture is integrated pattern of human knowledge, belief and behavior. It consists ideas, customs, taboos and so on. Each human society has its own particular culture which is manifested in folk culture, enterprise culture or food culture. Each language has a system of linguistic signs to express its own cultural substances and values. In fact, the limits of cultural translatability are not so absolute as linguistic untranslatability. It is a kind of relative untranslatability. | |
| − | |||
| − | |||
| − | |||
| − | + | Idioms is a product of culture which is also called the linguistic forms of culture. Idiom refers to a group of words that have a special meaning whose meaning can’ t be guessed from each separate word. Idiom is related to some connotative meanings which differs in the cultural background of each national community. As a result, the translation of idioms needs to convey the massage of some cultural elements. Although culture differs from each community, translators need to use different translation strategies to convey the cultural information as more as possible. Usually, there are three methods to translate idioms. | |
| − | |||
| − | + | The first method is literal translation which can both convey the literal meaning and rhetorical meaning. | |
| − | + | ||
| − | + | Example 9: | |
| − | + | *Pour oil on fire 火上浇油 | |
| − | |||
| − | |||
| − | + | *Strike while the iron is hot 趁热打铁 | |
| − | + | *Practice makes perfect 熟能生巧 | |
| − | + | *Seeing is believing 眼见为实 (Zhang Peiji,1979) | |
| − | |||
| − | |||
| − | + | In fact, there are many commonalities between human beings so that there are also some similarities between two languages. This kind of translation is very ideal which expresses both the literal and rhetorical meaning.However, there are still differences between the cultural background of two languages which are mirrored in the translation of idioms. | |
| − | |||
| − | |||
| − | + | The second method is literal translation with annotation which is to translate the literal meaning and explain the rhetorical meaning with annotations. | |
| − | + | Example 10: | |
| + | Every family is said to have at least one skeleton in the cupboard. | ||
| + | 衣橱藏骷髅，丑事家家有。(Peng Changjiang,2012,277) | ||
| − | + | The third method is free translation which is to translate the rhetorical meaning only or to translate the rhetorical meaning and parts of the literal meaning. | |
| − | |||
| − | |||
| − | + | Example 11: | |
| + | *Fish where the fish are. 有的放矢 | ||
| − | + | *You can’t catch old birds with chaff. 有经验的人不易上当受骗 | |
| − | |||
| − | + | *Shrouds have no pockets. 人死带不走钱财 | |
| − | + | *Revenge is a dish best eaten cold. 君子报仇十年不晚 | |
| − | + | These examples are just translating the rhetorical meanings. There are other examples including the translation of both the rhetorical meaning and parts of the literal meaning. For example, translating “破釜沉舟” in Chinese to “burn one’s boat” in English is expressing the rhetorical meaning and similar literal meaning of the idiom. | |
| − | + | All in all, the differences between culture deserve further consideration in the translation of idioms. Translators are supposed to choose an appropriate approach to convey the message contained in idioms. | |
| − | + | ===3.Conclusion=== | |
| + | Each language has its own genius so that it has its special way to build word, phrases and sentences. And it also has its special way to symbolize meaning which depends on its native speakers’ understanding and experiences of the world. And each language has its typical expressions which can be manifested in its specific types of poetry, proverbs and dialects. | ||
| − | + | All these reasons may have an impact on translation in that there are lots of differences between languages. The limits of translatability are briefly divided into linguistic untranslatability and cultural untranslatability. Sometime the linguistic untranslatability is absolute for languages differ in the system of linguistic signs. Therefore, there may be a choice between the form and content of the source language. Sometimes the form of the source text might be sacrificed for the sake of the contents. But the cultural untranslatability is not absolute as the linguistic untranslatability. It is relatively untranslatable. Translators can use some translation strategies to convey the cultural message and explain the implication of the cultural information. Although there are lots of limits of translatability, the ultimate aim of translation is to convey the message rather than to find equivalents in the target language. | |
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| − | + | --[[User:Wen Xiaoyi|Wen Xiaoyi]] ([[User talk:Wen Xiaoyi|talk]]) 03:55, 21 December 2020 (UTC) | |
| − | + | ===References=== | |
| − | + | *Catford, J. C.1965. ''A Linguistic Theory of Translation: An Essay in Applied Linguistics''[M]. London: Oxford University Press. | |
| − | + | *Tan Zaixi. 谭载喜. (1999). 《新编奈达论翻译》.[The New Edition of Nida's Theory on Translation]. 中国对外翻译出版公司 [China Translation and Publishing Corporation]. | |
| + | *Nida, Eugene A. & Charles R. Taber. 1982. ''The Theory and Practice of Translation''[M]. Leiden: E. J. Brill. | ||
| + | *Nida, Eugene A .1964. ''Towards a Science of Translating''[M]. Leiden: E. J. Brill. | ||
| + | *Hu Yi. 胡一. (1999). 广告英语的修辞魅力. [Rhetorical Charm of Advertising English]. ''英语学习''[Journal of English Study] (8). | ||
| + | *Xiang Chengdong.项成东.(1996).试谈广告英语中的复义[On Polysemy in Advertising English].''山东外语教学''[Journal of Foreign Language Teaching in Shandong](2). | ||
| + | *Hou Weirui.候维瑞.(1988).《英语语体》[English Style].上海外国教育出版社[Shanghai Foreign Education Press]. | ||
| + | *Zuo Biao. 左飙.(2000).论文化的可译性[On Translatability of Culture].扬自俭Yang Zijian.英汉语比较与翻译[Comparison and Translation between English and Chinese].上海教育出版社[Shanghai Education Press]. | ||
| + | *Xu Yuanchong.许渊冲. (1984).翻译中的几对矛盾[A Few Pairs of Contradictions in Translation].翻译的艺术[Art of Translation].中国对外翻译出版社[China Foreign Translation Press]. | ||
| + | *Zhang Peiji. 张培基. (1979).习语汉译英研究[A Study of Chinese-English Translation of Idioms ].商务印书室[Commercial Press]. | ||
| + | *Peng Changjiang. 彭长江. (2012).英汉-汉英翻译教程[English-Chinese-English Translation Course].湖南师范大学出版社[Hunan Normal University Press]. | ||
| − | ==== | + | ==Cultural differences on English interpretation and the coping strategies 陶冶 Tao Ye== |
| − | + | === Cultural Differences on English Interpretation and the Coping Strategies === | |
| + | <center> Tao Ye 202020080644 </center> | ||
| − | + | ===Abstract=== | |
| + | Since the reform and opening up, China’s communication with the world has become more and more frequent. At the same time, with the economic globalization, the world has become a global village, and interpretation has become more and more sought for by human beings. However, because of the lack of intercultural awareness, many problems emerged in the interpretation activities. This chapter introduces the history of interpretation. The aim is to point out intercultural differences in interpretation and to provide coping strategies. | ||
| − | + | === Key Words === | |
| + | Key words:intercultural awareness;intercultural differences;coping strategies | ||
| − | + | === 题目 === | |
| + | 英语口译中的文化差异及解决策略 | ||
| − | + | === 摘要 === | |
| + | 改革开放以来，中国与世界的交往愈发频繁。同时，随着经济全球化，世界变成了一个“地球村”。口译也越来越为人们所需要。然而，因为缺少跨文化意识，口译也出现了不少问题。本文介绍了口译的历史，本文的目的是指出中英在口译中的文化差异以及解决策略。 | ||
| − | + | === 关键词 === | |
| + | 跨文化意识；文化差异；解决办法 | ||
| − | + | === Introduction === | |
| − | + | Although the origin of interpretation predates translation, there is little evidence for the existence of interpretation history. Until the beginning of the 20th century, interpreters were still generally composed of non-professional translators. In the West, they were mostly university professors, diplomats and journalists with equivalent language and knowledge. Their working style was rigorous and faithful, but there was no theoretical refinement. Such extensive interpretation did not change in the West until after the first World War.(Bao Gang 1998,2) | |
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| − | + | At the beginning of the 20th century, there was more and more communication between different countries in the world. During this period,the demand for interpreters throughout the world increased as more and more countries came into contact with each other in wars, agreements and international conferences, and the international community diversified its languages. In just a few decades, there has been a great development in interpreting pairs, continuous interpretation is becoming more and more perfect, and a number of famous part-time interpreters had appeared. | |
| − | + | Examples include Pauer Mantoux(historian, professor of University of London), an early interpreter who first used sophisticated interpretation techniques in the Paris Peace Conference; Jean Herbert, founder of the United Nations Translation Service and chief interpreter of international conferences, etc. Since then, interpreters have developed a set of systematic working methods, and interpretation has gradually become a professional bilingual communication work.(Bao Gang 1998,3) | |
| − | + | During this period, the interpreters translated after the speaker finishing a paragraph. Because speech and translation are done alternately, it is called "consecutive interpretation" or "continuous interpretation". It was not until the Nuremberg Trial which was after The Second World War that simultaneous interpretation was used for the first time, to make sure that the long trial and the conversations between the judge and the criminals can be done fluently,and to save time. After that, the simultaneous interpretation had becoming popular around the world. The Nuremberg trial after the End of the Second World War is undoubtedly an important turning point in the history of interpretation.(Bao Gang 1998,4) | |
| − | In | + | In 1957, the Sorbonne University of Paris (ESIT-- ECOLE SUPERIEEURE D’INTERPRETES ET TRADUCTEURS) established the first systematic interpretation theory in the world in the 1980s, namely the "interpretive theory" of interpretation. The theory was founded by Danika Selescovic and Mariana Ludere. According to this theory, the essence of interpretation is to release the meaning in the external form of language, and extralinguistic factors such as thinking, knowledge and cognitive process play an important role in its concrete process.(Bao Gang,1998,6) |
| − | In | + | In contrast, the interpretation work in China started relatively late. In the 1970s, Beijing Translation and Publication Office published a publication translation Communication, which was later renamed China Translation. Most important papers on interpretation in our country are published in this journal. In the 1980s, it published many insightful summaries of interpreting practice by famous Chinese senior interpreters, such as Li Yue Ran and Qi Zong Hua. In the early 1990s, a small number of exploratory papers with the nature of preliminary theoretical sublimation were published, but scientific and systematic research results on interpretation theory have been lacking up to now.(Bao Gang 1998,8) |
| − | + | In 1996, the Translators' Association of China, Nanjing Institute of International Relations, Nanjing Institute of Translators and Interpreters and Beijing Foreign Affairs University jointly hosted the first "National Seminar on Translation Teaching". In the following year, it co-sponsored the International Translation Seminar with Beijing Foreign Studies University, Foreign Language Teaching and Research Press, etc. .Until now,English interpretation in China has step into a new stage. With more and more Chinese interpreter’s name appeared in the international translation magazines, the interpreters in China has gown a lot of attention,and their theories are becoming important around the world.(Bao Gang,1998,6) | |
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| − | === | + | === 1.Cultural Differences in English Interpretations=== |
| − | + | Because of different language system and different cultural background,Chinese and English have their unique expression way and formed different way of thinking and value standard. This character of language makes it hard to learn a foreign language, for one thing has different way of saying in different languages. The following paragraphs will explain this relatively in two aspects:color and animal. According to the two different expressions and definitions of them, that the cultural differences between English and Chinese will make sense. | |
| − | + | ==== 1.1Color ==== | |
| − | + | Different color represents different meanings in Chinese and English,the following part will explain it in three colors:red,yellow and green. | |
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| − | === | + | ===== 1.1.1Red===== |
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Chinese people is very familiar with red. In major festive festivals such as the Spring Festival and Lantern Festival and important life events such as weddings, red will become the main decorative color to express festival, auspiciousness and passion. The Chinese words that express this meaning include "满堂红", "万紫千红", "大红大紫", etc., which all entrust people's yearning and joy for a better life. During the Spring Festival, the traditional custom is to put a red couplet on the door, “千门万户瞳瞳日，总把新桃换旧符”(Du Tian Yu 2020,187) | Chinese people is very familiar with red. In major festive festivals such as the Spring Festival and Lantern Festival and important life events such as weddings, red will become the main decorative color to express festival, auspiciousness and passion. The Chinese words that express this meaning include "满堂红", "万紫千红", "大红大紫", etc., which all entrust people's yearning and joy for a better life. During the Spring Festival, the traditional custom is to put a red couplet on the door, “千门万户瞳瞳日，总把新桃换旧符”(Du Tian Yu 2020,187) | ||
| Line 1,797: | Line 1,708: | ||
In "The Scarlet Letter" , the red letter A which means adultery stands out on the heroine's chest. In economic terms, red means "loss". Such as in the red,which means a lack of money. In addition, we should also pay attention to the non-correspondence of the concept of color expression in Chinese and English expressions. In the English-Chinese corresponding translation, words of different colors may be used to describe the objective phenomenon of the same thing. | In "The Scarlet Letter" , the red letter A which means adultery stands out on the heroine's chest. In economic terms, red means "loss". Such as in the red,which means a lack of money. In addition, we should also pay attention to the non-correspondence of the concept of color expression in Chinese and English expressions. In the English-Chinese corresponding translation, words of different colors may be used to describe the objective phenomenon of the same thing. | ||
| − | + | ===== 1.1.2Yellow===== | |
| − | |||
| − | === 1.1.2Yellow=== | ||
Yellow has multiple images in the expression of Chinese. In ancient times, yellow was regarded as the "color of the emperor". It represents royalty and power,such as the emperor's dragon robe. We sometimes use “黄袍加身”"yellow robe plus body" to describe the emperor's accession to the throne. Both of the two things show the important status and power that yellow represents in Chinese culture. But in English, the color that generally represents the supremacy is purple. The reason is that in ancient Greece and Rome, emperors, consuls, and generals were all dressed in purple. (Du Tian Yu 2020,188) | Yellow has multiple images in the expression of Chinese. In ancient times, yellow was regarded as the "color of the emperor". It represents royalty and power,such as the emperor's dragon robe. We sometimes use “黄袍加身”"yellow robe plus body" to describe the emperor's accession to the throne. Both of the two things show the important status and power that yellow represents in Chinese culture. But in English, the color that generally represents the supremacy is purple. The reason is that in ancient Greece and Rome, emperors, consuls, and generals were all dressed in purple. (Du Tian Yu 2020,188) | ||
| Line 1,808: | Line 1,717: | ||
Some words with "黄" in Chinese have nothing to do with yellow in English. For example, "黄道吉日" in English translates it into good luck, "黄毛丫头" in English translates it into a silly little girl, and "黄花" in English. It translates into clay lily and so on. Yellow also has an extended meaning, which means "cowardly, mean," and so on, for example: He is too yellow to stand up and fight. (He is too weak to stand up and fight). It is worth mentioning that, unlike Chinese using "yellow" to mean "obscene and pornographic", blue is often used to mean "yellow" in Chinese, which means "indecent and obscene". For example, blue jokes (indecent jokes), blue revolution (sexual liberation), blue films (yellow movies), blue software (yellow software) and so on.（Tian Yan 2014,121） | Some words with "黄" in Chinese have nothing to do with yellow in English. For example, "黄道吉日" in English translates it into good luck, "黄毛丫头" in English translates it into a silly little girl, and "黄花" in English. It translates into clay lily and so on. Yellow also has an extended meaning, which means "cowardly, mean," and so on, for example: He is too yellow to stand up and fight. (He is too weak to stand up and fight). It is worth mentioning that, unlike Chinese using "yellow" to mean "obscene and pornographic", blue is often used to mean "yellow" in Chinese, which means "indecent and obscene". For example, blue jokes (indecent jokes), blue revolution (sexual liberation), blue films (yellow movies), blue software (yellow software) and so on.（Tian Yan 2014,121） | ||
| − | + | ===== 1.1.3Green===== | |
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| − | === 1.1.3Green=== | ||
In Both Chinese and English, green is basically related to hope and good wish, which is often used in environmental protection, such as green consumerism, green energy, etc. But in ancient Chinese culture, green meant low, because low people wore green clothes,such as “绿林好汉”The color green in English has many extended meanings. Green in English often is used to represent a "jealousy, envy, is said to be jealous, unhappy or disease causes the body's secretion of yellow bile, one of the symptoms is either eyes blue or pale, so in English, there is green with envy (very jealous), green as jealousy, in Shakespeare's famous tragedy" Othello "has the green - eyed monster (pro monster, refers to envy) this phrase. "As green as grass," "a green eye," "a green hand," "As green as grass," "A green eye," （Du Tian Yu,2020,187） | In Both Chinese and English, green is basically related to hope and good wish, which is often used in environmental protection, such as green consumerism, green energy, etc. But in ancient Chinese culture, green meant low, because low people wore green clothes,such as “绿林好汉”The color green in English has many extended meanings. Green in English often is used to represent a "jealousy, envy, is said to be jealous, unhappy or disease causes the body's secretion of yellow bile, one of the symptoms is either eyes blue or pale, so in English, there is green with envy (very jealous), green as jealousy, in Shakespeare's famous tragedy" Othello "has the green - eyed monster (pro monster, refers to envy) this phrase. "As green as grass," "a green eye," "a green hand," "As green as grass," "A green eye," （Du Tian Yu,2020,187） | ||
| − | + | ==== 1.2Animal==== | |
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| − | === 1.2Animal=== | ||
Due to different cultural background,though the same word will have different representative meaning in different culture. The following paragraph will explain the different meaning of the same word in different culture. | Due to different cultural background,though the same word will have different representative meaning in different culture. The following paragraph will explain the different meaning of the same word in different culture. | ||
| − | === 1.2.1Dog=== | + | ===== 1.2.1Dog===== |
Though Chinese people feed dog as pet nowadays,dog has been seen as inferior and stupid animal in Chinese culture. In China, people raise dog to protect themselves. Because of the serving capability of dog, people in China often look down upon dogs, and there are many idioms and proverbs to describe Chinese people’s discrimination for dogs. For example: | Though Chinese people feed dog as pet nowadays,dog has been seen as inferior and stupid animal in Chinese culture. In China, people raise dog to protect themselves. Because of the serving capability of dog, people in China often look down upon dogs, and there are many idioms and proverbs to describe Chinese people’s discrimination for dogs. For example: | ||
1.狗胆包天—monstrously audacious | 1.狗胆包天—monstrously audacious | ||
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English people treat dogs as companions, as friends, as family members. In some European homes, the dog does not have an extra meaning. It can walk and rest in every room of its owner. The host treats, the guest friend is full, it is free, still around the table to eat, the dog's saliva water flows down, the host or the guest will use the napkin to wipe it, even directly with the hand wipe, just like to treat their own children. There is no cultural psychology of "respecting guests before scolding dogs" as Chinese people think, which is also related to the abstract logical thinking mode of Westerners. There is no connection between the "fawning and fawning" image of dogs, but it is just a kind of nature of dogs.(Zhao Le 2013,155) | English people treat dogs as companions, as friends, as family members. In some European homes, the dog does not have an extra meaning. It can walk and rest in every room of its owner. The host treats, the guest friend is full, it is free, still around the table to eat, the dog's saliva water flows down, the host or the guest will use the napkin to wipe it, even directly with the hand wipe, just like to treat their own children. There is no cultural psychology of "respecting guests before scolding dogs" as Chinese people think, which is also related to the abstract logical thinking mode of Westerners. There is no connection between the "fawning and fawning" image of dogs, but it is just a kind of nature of dogs.(Zhao Le 2013,155) | ||
| − | === 1.2.2Dragon=== | + | ===== 1.2.2Dragon===== |
In Western myths and legends, a dragon is an extremely fierce monster that can breathe fire to destroy buildings and is extremely destructive. Dragon refers to people often contain derogatory sense, for example: Shakespeare writes of Juliet hearing Romeo kill: | In Western myths and legends, a dragon is an extremely fierce monster that can breathe fire to destroy buildings and is extremely destructive. Dragon refers to people often contain derogatory sense, for example: Shakespeare writes of Juliet hearing Romeo kill: | ||
O serpent heart, hid with a flowering face! | O serpent heart, hid with a flowering face! | ||
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The word "龙" in Chinese, as we are all familiar with, cannot be translated literally as "Dragons". The reason is that the English people have a terrible impression of the dragon, which is the symbol of crime. Many English-language newspapers cater to the habits of their British and American readers, and their translations have undergone a cultural transformation. Asia's "Four Tigers" is an apt translation.(Huang Fu Hong 2000,8) | The word "龙" in Chinese, as we are all familiar with, cannot be translated literally as "Dragons". The reason is that the English people have a terrible impression of the dragon, which is the symbol of crime. Many English-language newspapers cater to the habits of their British and American readers, and their translations have undergone a cultural transformation. Asia's "Four Tigers" is an apt translation.(Huang Fu Hong 2000,8) | ||
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Dragon means in the year of the Dragon, from the comparison of dragon culture, we can see the fusion of Chinese and Western culture and national psychological characteristics. This is the problem that we should pay attention to in the study and teaching of Chinese as a foreign language. (huang fuhong, 2000,8)--[[User:Pengjuan|Pengjuan]] ([[User talk:Pengjuan|talk]]) 13:23, 18 December 2020 (UTC)Pengjuan | Dragon means in the year of the Dragon, from the comparison of dragon culture, we can see the fusion of Chinese and Western culture and national psychological characteristics. This is the problem that we should pay attention to in the study and teaching of Chinese as a foreign language. (huang fuhong, 2000,8)--[[User:Pengjuan|Pengjuan]] ([[User talk:Pengjuan|talk]]) 13:23, 18 December 2020 (UTC)Pengjuan | ||
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=== 2.Coping Strategies=== | === 2.Coping Strategies=== | ||
Since there a lot of cultural differences between Chinese and English,interpreters should figure out ways to settle them. The following paragraphs introduced some good qualities of interpreters and the ways that interpreters can use to deal with these cultural problems. | Since there a lot of cultural differences between Chinese and English,interpreters should figure out ways to settle them. The following paragraphs introduced some good qualities of interpreters and the ways that interpreters can use to deal with these cultural problems. | ||
| − | === 2.1Good qualities of interpreters=== | + | ==== 2.1Good qualities of interpreters==== |
| − | === 2.1.1Clear and accurate speech=== | + | ===== 2.1.1Clear and accurate speech===== |
Interpreter's speech should be clear and accurate, with no fluctuation of volume. Don't make your voice too harsh, or break or shake because of tension. In more formal Settings, interpreters should also control their distance from the microphone and keep the tone at a labor-saving and pleasant height, depending on the situation. At the same time, it accentuates and lengthens certain syllables of affairs or certain vowels of Chinese, thus making the speech chain appear cadence and giving one's voice a certain solemn and specific delivery effect in the hall.(Bao Gang 1998,226) | Interpreter's speech should be clear and accurate, with no fluctuation of volume. Don't make your voice too harsh, or break or shake because of tension. In more formal Settings, interpreters should also control their distance from the microphone and keep the tone at a labor-saving and pleasant height, depending on the situation. At the same time, it accentuates and lengthens certain syllables of affairs or certain vowels of Chinese, thus making the speech chain appear cadence and giving one's voice a certain solemn and specific delivery effect in the hall.(Bao Gang 1998,226) | ||
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Because these information can be directly and clearly felt by all the listeners on the scene, such as gestures, facial expressions and other body language information. Only intonation and tone are the important paralinguistic information that must be taken into account by the translator in the output of the target language. Translators should not be indifferent to the intonation, tone and other information of the source speaker, but should translate mechanically in a flat tone. Don't dazzle or mime around others to appear dominant.(Bao Gang 1998,227) | Because these information can be directly and clearly felt by all the listeners on the scene, such as gestures, facial expressions and other body language information. Only intonation and tone are the important paralinguistic information that must be taken into account by the translator in the output of the target language. Translators should not be indifferent to the intonation, tone and other information of the source speaker, but should translate mechanically in a flat tone. Don't dazzle or mime around others to appear dominant.(Bao Gang 1998,227) | ||
| − | + | ===== 2.1.2Intercultural awareness===== | |
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| − | === 2.1.2Intercultural awareness=== | ||
For example, when greeting an American at a Chinese airport, if the Chinese receptionist says, "Are you tired from the trip”? Maybe Americans can accept this, but it's not the best expression. In America, interpreters should better say:”Did you have a nice trip? "Because Americans don't like to be asked too personal questions. Similarly,it is inappropriate to ask English people about their age,salary,weight and so on. Interpreters should keep this in mind when interpreting. Although it is difficult to define the interpreter and the speaker had how much the same cultural background, but the more the interpreter know the speaker's knowledge background, the interpretation will do the more smoothly. That is to say, when interpreting,the interpreter should prepare for the information of the speaker in advance,such as his or her cultural background,speaking habit and so on,which can benefit both the speaker and the interpreter.(Liu Ya Feng 2018,57) | For example, when greeting an American at a Chinese airport, if the Chinese receptionist says, "Are you tired from the trip”? Maybe Americans can accept this, but it's not the best expression. In America, interpreters should better say:”Did you have a nice trip? "Because Americans don't like to be asked too personal questions. Similarly,it is inappropriate to ask English people about their age,salary,weight and so on. Interpreters should keep this in mind when interpreting. Although it is difficult to define the interpreter and the speaker had how much the same cultural background, but the more the interpreter know the speaker's knowledge background, the interpretation will do the more smoothly. That is to say, when interpreting,the interpreter should prepare for the information of the speaker in advance,such as his or her cultural background,speaking habit and so on,which can benefit both the speaker and the interpreter.(Liu Ya Feng 2018,57) | ||
In the communication with the English countries,there are many intercultural problems. The following paragraphs will show what problems that interpreter should pay attention to. | In the communication with the English countries,there are many intercultural problems. The following paragraphs will show what problems that interpreter should pay attention to. | ||
| − | === 2.1.3 Differences in social systems, values and world views=== | + | ===== 2.1.3 Differences in social systems, values and world views===== |
Culture brings different contexts to language. The same expression is sometimes very different in the two cultures, and this difference also represents the difference in values. For example, a Chinese host meets a foreign friend in the morning and asks, “您吃了吗?” Then the interpreter should not interpret it into”Have you eaten yet?” Instead, the interpreter should translate this sentence into:”How are you?” This is because that in Chinese culture,”您吃了吗？”is just a greeting. Another difference is that China is a socialist country, words related to socialism with Chinese characteristics often appear. When interpreting such words, the differences between Chinese and foreign cultures should be taken into account. For example, if the interpretation of "不忘初心" is "Don't forget our first heart”,then the English listeners will feel quite confused. The interpretation should be combined with our social conditions,”不忘初心” can be translated as “Don’t forget our initial determination” or "Don't forget why we started", "Remain true to our original aspiration", "Stay true to our original mission", etc. With the continuous expansion of the Chinese government's external publicity work, foreigners have become more and more understanding of this English expression. | Culture brings different contexts to language. The same expression is sometimes very different in the two cultures, and this difference also represents the difference in values. For example, a Chinese host meets a foreign friend in the morning and asks, “您吃了吗?” Then the interpreter should not interpret it into”Have you eaten yet?” Instead, the interpreter should translate this sentence into:”How are you?” This is because that in Chinese culture,”您吃了吗？”is just a greeting. Another difference is that China is a socialist country, words related to socialism with Chinese characteristics often appear. When interpreting such words, the differences between Chinese and foreign cultures should be taken into account. For example, if the interpretation of "不忘初心" is "Don't forget our first heart”,then the English listeners will feel quite confused. The interpretation should be combined with our social conditions,”不忘初心” can be translated as “Don’t forget our initial determination” or "Don't forget why we started", "Remain true to our original aspiration", "Stay true to our original mission", etc. With the continuous expansion of the Chinese government's external publicity work, foreigners have become more and more understanding of this English expression. | ||
| − | === 2.1.4 Differences in customs and habits=== | + | ===== 2.1.4 Differences in customs and habits===== |
The English people are fond of dogs and often regard them as their companions and lovely animals. They use a dog as a metaphor for a person's life. For example:in Chinese,people say:”他是个幸运儿”. While in English,this sentence should be interpreted into “He is a lucky dog”. (Liu Ya Feng 2018,57) | The English people are fond of dogs and often regard them as their companions and lovely animals. They use a dog as a metaphor for a person's life. For example:in Chinese,people say:”他是个幸运儿”. While in English,this sentence should be interpreted into “He is a lucky dog”. (Liu Ya Feng 2018,57) | ||
What’s more,”He is dog-tired.” is to describe that he is terribly tired. It would be a mistake to translate "He works like a dog" into "他像狗一样地工作"since the meaning of this sentence is to say that he is a workaholic. In our country's political life, We often see other figurative uses, for example, "坚定不移地打虎、拍蝇、猎狐" translated into "We have taken firm action to take out tigers, swat flies, and hunt down foxes." In this context, Chinese people compare "tigers", "flies" and "foxes" to officials of different levels of corruption. (Liu Ya Feng 2018,57) | What’s more,”He is dog-tired.” is to describe that he is terribly tired. It would be a mistake to translate "He works like a dog" into "他像狗一样地工作"since the meaning of this sentence is to say that he is a workaholic. In our country's political life, We often see other figurative uses, for example, "坚定不移地打虎、拍蝇、猎狐" translated into "We have taken firm action to take out tigers, swat flies, and hunt down foxes." In this context, Chinese people compare "tigers", "flies" and "foxes" to officials of different levels of corruption. (Liu Ya Feng 2018,57) | ||
| − | === 2.1.5 Different usage habits in English and Chinese=== | + | ===== 2.1.5 Different usage habits in English and Chinese===== |
Compared with English, some words are put in a different order. For example, if "中小企业" is translated into "Medium and small-sized Enterprises"do not fit British and American habits, but instead are translated into "Small and medium-sized Enterprises". “贫富差距” is not “the gap between the poor and the rich” but “the gap between rich and poor”. The translation of "暖心的故事" is not "warming-heart stories", but "heart-warming stories". (Liu Ya Feng 2018,58) | Compared with English, some words are put in a different order. For example, if "中小企业" is translated into "Medium and small-sized Enterprises"do not fit British and American habits, but instead are translated into "Small and medium-sized Enterprises". “贫富差距” is not “the gap between the poor and the rich” but “the gap between rich and poor”. The translation of "暖心的故事" is not "warming-heart stories", but "heart-warming stories". (Liu Ya Feng 2018,58) | ||
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Although on the surface, the translator translated every word and sentence, but a little careful, it can be seen that the translation does not express the information meaning of the original. Apparently, Li also felt that the interpreter did not accurately convey the meaning he wanted to convey. So, no sooner had the interpreter spoken than Li retranslated it (in bolded English). Li's translation makes it clear that he does not use the corresponding translation of words and phrases, but directly conveys the message meaning of the source language (i.e. the interpretive translation of the ideograms).(Yi Zhi Ling 2012) | Although on the surface, the translator translated every word and sentence, but a little careful, it can be seen that the translation does not express the information meaning of the original. Apparently, Li also felt that the interpreter did not accurately convey the meaning he wanted to convey. So, no sooner had the interpreter spoken than Li retranslated it (in bolded English). Li's translation makes it clear that he does not use the corresponding translation of words and phrases, but directly conveys the message meaning of the source language (i.e. the interpretive translation of the ideograms).(Yi Zhi Ling 2012) | ||
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Example 2: Cultural considerations in oral interpretation | Example 2: Cultural considerations in oral interpretation | ||
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Comments:The translator has a thorough understanding of the additional points in the original language and provides a smooth and accurate translation by means of interpretive translation. What is particularly commendable is a translation of "If you are the hype one" for a rainy day. The language form of the clause "you can rest assured" is not given in the target language, but its meaning is incorporated into the subsequent translation. Building protection refers to a direct interpretation of "lawful assistance" as "to give you guidance". | Comments:The translator has a thorough understanding of the additional points in the original language and provides a smooth and accurate translation by means of interpretive translation. What is particularly commendable is a translation of "If you are the hype one" for a rainy day. The language form of the clause "you can rest assured" is not given in the target language, but its meaning is incorporated into the subsequent translation. Building protection refers to a direct interpretation of "lawful assistance" as "to give you guidance". | ||
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This approach takes into account the differences between Chinese and Western ways of thinking and the differences between Chinese and English ways of expression. This is exactly what the interpretive theory advocates. According to the theory of interpretive interpretation, interpreters must consider the acceptability of both sides in the context of two languages and cultures.(Yi Zhi Ling 2012) | This approach takes into account the differences between Chinese and Western ways of thinking and the differences between Chinese and English ways of expression. This is exactly what the interpretive theory advocates. According to the theory of interpretive interpretation, interpreters must consider the acceptability of both sides in the context of two languages and cultures.(Yi Zhi Ling 2012) | ||
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Interpreter：We can see that education figures quite prominently in your government’s report particularly the compulsory education. We know starting from this year， the government is going to exempt the tuition and miscellaneous fees for the rural poor students receiving compulsory education and government is also going to give subsidies to the students attending schools f rom poor families.(Yi Zhi Ling 2012) | Interpreter：We can see that education figures quite prominently in your government’s report particularly the compulsory education. We know starting from this year， the government is going to exempt the tuition and miscellaneous fees for the rural poor students receiving compulsory education and government is also going to give subsidies to the students attending schools f rom poor families.(Yi Zhi Ling 2012) | ||
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Comments:This way of using numbers to sum up a policy, an idea, etc., is a feature of The Chinese language. From the "three Antis", "Five Antis", "four Antis", "four Qing dynasties", "Five stresses, four Beauties and three loves" to the present "three Represents", "three agricultrals", "eight honors and eight disgraces" and so on, there are many examples. Therefore, when the "two free and one supplement" appeared in the reporter's question, the country's top interpreters naturally have a good idea. Without any hesitation, the field interpreter directly explained the exact meaning of "two exemption and one supplement", without any word-to-word translation of the phrase itself. The interpretive nature of interpretation is further supported here.(Yi Zhi Ling 2012) | Comments:This way of using numbers to sum up a policy, an idea, etc., is a feature of The Chinese language. From the "three Antis", "Five Antis", "four Antis", "four Qing dynasties", "Five stresses, four Beauties and three loves" to the present "three Represents", "three agricultrals", "eight honors and eight disgraces" and so on, there are many examples. Therefore, when the "two free and one supplement" appeared in the reporter's question, the country's top interpreters naturally have a good idea. Without any hesitation, the field interpreter directly explained the exact meaning of "two exemption and one supplement", without any word-to-word translation of the phrase itself. The interpretive nature of interpretation is further supported here.(Yi Zhi Ling 2012) | ||
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Comments:There is no conjunctions between clauses, and the logical relation is clear at a glance, which is also the charm of Chinese "meaning meeting". However, English focuses on "speech and communication", and the logical relationship is reflected in the language form. Therefore, the interpreter must thoroughly understand the logical relations between Chinese clauses: they are not parallel relations, "there are 1.3 billion people" and "there are 900 million farmers" are inclusive relations, and the relationship between the first two clauses and the last one is causal.(Yi Zhi Ling 2012) | Comments:There is no conjunctions between clauses, and the logical relation is clear at a glance, which is also the charm of Chinese "meaning meeting". However, English focuses on "speech and communication", and the logical relationship is reflected in the language form. Therefore, the interpreter must thoroughly understand the logical relations between Chinese clauses: they are not parallel relations, "there are 1.3 billion people" and "there are 900 million farmers" are inclusive relations, and the relationship between the first two clauses and the last one is causal.(Yi Zhi Ling 2012) | ||
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Interpreters interpret on the basis of understanding the true connotation of the source language, which is not the corresponding language translation of words and phrases, but the interpretive interpretation (the italic part of the translation) that conveys the overall message meaning of the source language. This also explains the definition of "meaning" in interpretive theory: the meaning of speech refers to "the overall meaning of discourse" in interpreting activities. | Interpreters interpret on the basis of understanding the true connotation of the source language, which is not the corresponding language translation of words and phrases, but the interpretive interpretation (the italic part of the translation) that conveys the overall message meaning of the source language. This also explains the definition of "meaning" in interpretive theory: the meaning of speech refers to "the overall meaning of discourse" in interpreting activities. | ||
On March 18, 2008 held a press conference, premier Wen Jiabao quote the old saying or answer questions from Chinese and foreign journalists, ancient Chinese poems before and after nine times, and the interpreter is also easy to immediately after the prime minister stated to complete these classical Chinese sentence translation, not only embodies the solid basic language interpreter itself strength and extensive knowledge, also for the interpretation of the study and research provides vivid data, more convenient to our understanding of cross-cultural awareness of the significance of a good interpreter.(Yi Zhi Ling 2012) | On March 18, 2008 held a press conference, premier Wen Jiabao quote the old saying or answer questions from Chinese and foreign journalists, ancient Chinese poems before and after nine times, and the interpreter is also easy to immediately after the prime minister stated to complete these classical Chinese sentence translation, not only embodies the solid basic language interpreter itself strength and extensive knowledge, also for the interpretation of the study and research provides vivid data, more convenient to our understanding of cross-cultural awareness of the significance of a good interpreter.(Yi Zhi Ling 2012) | ||
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Through the analysis of the above examples, it can be seen that interpretation is not only a technology, but also an art, which requires translators to have a keen cross-cultural awareness and overcome the obstacles behind language and cultural factors. Through extensive reading, translators should actively expand their knowledge fields, strengthen the accumulation of their own cultural knowledge and the cultivation of cross-cultural dialogue, and strive to avoid mistranslation caused by ignoring language and cultural differences through constant practice and summary, so as to achieve the purpose of external communication.--[[User:Pengjuan|Pengjuan]] ([[User talk:Pengjuan|talk]]) 13:41, 18 December 2020 (UTC)Pengjuan | Through the analysis of the above examples, it can be seen that interpretation is not only a technology, but also an art, which requires translators to have a keen cross-cultural awareness and overcome the obstacles behind language and cultural factors. Through extensive reading, translators should actively expand their knowledge fields, strengthen the accumulation of their own cultural knowledge and the cultivation of cross-cultural dialogue, and strive to avoid mistranslation caused by ignoring language and cultural differences through constant practice and summary, so as to achieve the purpose of external communication.--[[User:Pengjuan|Pengjuan]] ([[User talk:Pengjuan|talk]]) 13:41, 18 December 2020 (UTC)Pengjuan | ||
Interpreters in the interpreting process is not constrained in the primitive form of language, but fully considering the situation and primitive released into their related knowledge, a thorough understanding of primitive information, abandon words corresponding translation methods, focus on search to find the right words within the prescribed time to convey meaning in the context of a specific information. | Interpreters in the interpreting process is not constrained in the primitive form of language, but fully considering the situation and primitive released into their related knowledge, a thorough understanding of primitive information, abandon words corresponding translation methods, focus on search to find the right words within the prescribed time to convey meaning in the context of a specific information. | ||
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=== Conclusion === | === Conclusion === | ||
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*Woesler, Martin. (2020). Responsibility and Ethics in Times of Corona. Woesler, Martin and Hans-Martin Sass eds. Medicine and Ethics in Times of Corona Muenster: LIT | *Woesler, Martin. (2020). Responsibility and Ethics in Times of Corona. Woesler, Martin and Hans-Martin Sass eds. Medicine and Ethics in Times of Corona Muenster: LIT | ||
| − | --[[User: | + | --[[User:Tao Ye|Tao Ye]] ([[User talk:Tao Ye|talk]]) 12:13, 21 December 2020 (UTC)Tao Ye |
==On Lefevere's manipulating theory 孔亚楠 Kong Yanan 202020080609 英语语言文学== | ==On Lefevere's manipulating theory 孔亚楠 Kong Yanan 202020080609 英语语言文学== | ||
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==Roger T.Bell's Special Outlook on Translation Studies 陈江宁 Chen Jiangning 202020080594 英美文学== | ==Roger T.Bell's Special Outlook on Translation Studies 陈江宁 Chen Jiangning 202020080594 英美文学== | ||
| − | <center>陈江宁 Chen Jiangning </center> | + | <center>陈江宁 Chen Jiangning,202020080594, </center> |
===Abstract=== | ===Abstract=== | ||
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===Key words=== | ===Key words=== | ||
| − | Roger T.Bell; | + | Roger T.Bell; translation process; Systemic Functional linguistics; cognitive psychology |
===题目=== | ===题目=== | ||
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====2. 1 The Complexity of Translation Process ==== | ====2. 1 The Complexity of Translation Process ==== | ||
| − | Generally speaking, previous translators have divided translation into two parts: understand and express. First of all, translator needs to understand the meaning of the source text and its author's intention, and what a translator should do next is to translate precisely on the basis of understanding the source text's meaning, its author's writing purpose and the goal of the target text. Even so, it is still hard for us to explain what exactly the translation process is. There are many outstanding translation theorists expressing their principle about what the translation is. For instance, Yan Fu, a brilliant translator once | + | Generally speaking, previous translators have divided translation into two parts: understand and express. First of all, translator needs to understand the meaning of the source text and its author's intention, and what a translator should do next is to translate precisely on the basis of understanding the source text's meaning, its author's writing purpose and the goal of the target text. Even so, it is still hard for us to explain what exactly the translation process is. There are many outstanding translation theorists expressing their principle about what the translation is. For instance, Yan Fu, a brilliant translator once puts forward his brief but powerful view about translation, that is, “Faithfulness, Expressiveness and Elegance”. Professor Qian Zhongshu also shows his opinion towards translation and bring forth the principle “Sublimation Theory”.(Zhang Meifang 2005, 42) |
| − | As for western translators, there are also some marvellous translators with their unique thoughts, like Eugene Nida's “Functional Equivalence Theory”; James Holmes' “Text-level Translation Process” and Roger T.Bell's “Translation Process Model” and so on. All of them have come up with meaningful | + | As for western translators, there are also some marvellous translators with their unique thoughts, like Eugene Nida's “Functional Equivalence Theory”; James Holmes' “Text-level Translation Process” and Roger T.Bell's “Translation Process Model” and so on. All of them have come up with meaningful ideas about translation. For instance, Holmes has raised some critical questions about translation like how does the translator create a completely new target text which more or less attaches some similarities with the source text during the translation process? How does his “Black Box” operate when he or she is translating an original text? There are a huge amount of obstacles that translators need to come over. However, few scholars have stretched their foot on this area. (Zhang Meifang 2005, 43) |
| − | Taking Nida's translation theory as an example, in his opinion, translation process is composed of four stages: analysis, conversion, | + | Taking Nida's translation theory as an example, in his opinion, translation process is composed of four stages: analysis, conversion, reconstruction and examination. Nida further elucidates this conception in his ''The Meaning of Translation'' that the analysis stage is the stage where the translator determines the meaning of the original text (lexical, syntactic and rhetorical meaning). The translator should consider content and form at this stage; he believes that the process by which people stop thinking in one language and start thinking in another language is still a mystery. According to some concepts of transformational-generative grammar, the analysis process is mainly the process of determining the inner meaning. The conversion process takes place at this level, because languages are more similar in deep structurethan in surface structure. Once the conversion occurs, the translator must reconstruct the form of the original information to make it suitable for the potential reader, and the detection phase is the phase in which the target text is compared. (Nida 1969, 484) |
| − | Although Nida has mentioned a relatively complete translation theory, one of his translation model's deficiencies | + | Although Nida has mentioned a relatively complete translation theory, one of his translation model's deficiencies is that it doesn't reveal the translator's psychological process when he or she is translating. That is to say, he doesn't consider the function of the translator, like how does he or she analyze the source text? How does translator cut the original text into fundamental structure and rebuild them into the target text? All of these questions haven't been answered yet. In a word, Nida's translation model doesn't concern the translator's thinking activity during the translation process. On the contrary, in Roger T.Bell's translation process model, the role of translator is taken into consideration, that's why Bell's translation model is more comprehensive and better interpret the complexity of translation process. (Xiao Hui 2001, 34) |
====2.2 Bell's Main Idea about Translation==== | ====2.2 Bell's Main Idea about Translation==== | ||
| − | Bell in his book ''Translation and Translating: Theory and Practice'' has showed his view towards translation in a different way, considering some factors that may also influence the product of the target text which is never put forward before. He says that one of the goals in this book is to generalize the components that help to constitute all kinds of competences and knowledge of a translator, the | + | Bell in his book ''Translation and Translating: Theory and Practice'' has showed his view towards translation in a different way, considering some factors that may also influence the product of the target text which is never put forward before. He says that one of the goals in this book is to generalize the components that help to constitute all kinds of competences and knowledge of a translator, the other is to establish a translation model on the basis of this generalization. (1991, 18) |
| − | In order to figure out what exactly the translation process is, he has put forward some relevant questions: What is translation? What is a translator? What is translation theory? And he tries to answer them by combining translation process with | + | In order to figure out what exactly the translation process is, he has put forward some relevant questions: What is translation? What is a translator? What is translation theory? And he tries to answer them by combining translation process with Systemic Functional linguistics and cognitive psychology. What's more, Bell has showed his point of view quite clearly, he stresses that translation must be regarded as a kind of communicative behavior among human beings, which can be guided by linguistics and helped by the fruits of cognitive science and cognitive psychology to build his Translation Process Model. (Bell 1991, 19) |
| − | As Liao Qiyi | + | As Liao Qiyi says in the book ''Contemporary Translation Studies in UK'' that Bell has taken great efforts to establish the translation process model, which is placed in the larger field of human communicative behavior, so it inevitably has to resort to psychology and linguistics. On the one hand, we need to be familiar with the mode of memory and information processing of psychology and psycholinguistics. On the other hand, it requires an understanding of the linguistic mode of the broadest sense of meaning, including the meaning of “beyond sentences”. It is for this reason that Bell takes “mode”, “meaning” and “memory” as the focus of his discussion. (Liao Qingyi 2001, 208) |
| − | Generally speaking, Bell's translation theory starts from answering such questions like what translation,translator, and translation theory is. Next, he comes to the conclusion that it is the act of translation that truly matters, so he makes the translation process as his major study. In his book ''Translation and Translating: Theory and Practice''， Bell focuses on theoretical exploration, but his focus is also closely related to all aspects involved in specific translation activities. Therefore, as he | + | Generally speaking, Bell's translation theory starts from answering such questions like what translation,translator, and translation theory is. Next, he comes to the conclusion that it is the act of translation that truly matters, so he makes the translation process as his major study. In his book ''Translation and Translating: Theory and Practice''， Bell focuses on theoretical exploration, but his focus is also closely related to all aspects involved in specific translation activities. Therefore, as he says in the title of the book, the proposition of combining theory and practice has been found in his research and it has got a comprehensive implementation. Before describing and constructing the Translation Process Model, he defines the concept “translation”first, using this as a starting point, and compares the steps involved in monolingual communication with those in bilingual communication, revealing the commonality of the two points and differences to define the characteristics of the communicative act of translation.(Bell 1991, 44) |
| − | At the same time, Bell always put translator in the center position and on the basis of studying the competence of a translator, he comes up with six presumptions towards translation process. According to these materials and assumptions, Bell divides translation process into two stages: analysis and synthesis, which separately means convert a special language text (primitive text) into a non-semantic expression of special language; synthesize this semantic expression into a text in a second special language (the target language text). Each stage also contains three levels of syntax, semantic and pragmatics. We will talk about it in the next | + | At the same time, Bell always put translator in the center position and on the basis of studying the competence of a translator, he comes up with six presumptions towards translation process. According to these materials and assumptions, Bell divides translation process into two stages: analysis and synthesis, which separately means convert a special language text (primitive text) into a non-semantic expression of special language; synthesize this semantic expression into a text in a second special language (the target language text). Each stage also contains three levels of syntax, semantic and pragmatics. We will talk about it in the next part in detail. (Bell 1991, 45) |
| − | All in all, in Roger T.Bell's book ''Translation and Translating: Theory and Practice'' we find that the explanation of theory is combined with the display of schema. The nearly 50 schemas in the book contribute to translation activities, translation specific steps, including analysis procedures, synthesis procedures, text reproduction and synthesis procedures, and the relationship among meaning, meaning generation, text information processing, text processing skills | + | All in all, in Roger T.Bell's book ''Translation and Translating: Theory and Practice'' we find that the explanation of theory is combined with the display of schema. The nearly 50 schemas in the book contribute to translation activities, translation specific steps, including analysis procedures, synthesis procedures, text reproduction and synthesis procedures, and the relationship among meaning, meaning generation, text information processing, text processing skills. He makes an intuitive display, which fully demonstrates his efforts to direct translation study to present its systematic and scientific nature. |
===3. The First Special Outlook on Translation: Systemic Functional Linguistics=== | ===3. The First Special Outlook on Translation: Systemic Functional Linguistics=== | ||
| − | ====3.1 Systemic | + | ====3.1 Systemic Functional linguistics and translation==== |
| − | Although translation process is related to many nonverbal problems linked with two languages, including the psychological and thinking process, philosophy aesthetics and cultural tradition loaded by different languages, it is still extremely hard to achieve systematization and theorization without the guidance of linguistic theory. As Bell says that if translation theorists do not use the research results of linguistics, their comments on texts will inevitably be subjective, and it is also inevitable that there will be prescriptive colors.(1991, 15) Thus, one of the special outlooks of Bell's translation process model is attributed to the | + | Although translation process is related to many nonverbal problems linked with two languages, including the psychological and thinking process, philosophy aesthetics and cultural tradition loaded by different languages, it is still extremely hard to achieve systematization and theorization without the guidance of linguistic theory. As Bell says that if translation theorists do not use the research results of linguistics, their comments on texts will inevitably be subjective, and it is also inevitable that there will be prescriptive colors.(1991, 15) Thus, one of the special outlooks of Bell's translation process model is attributed to the Systemic Functional linguistics. Therefore, it is quite necessary to know what the Systemic Functional linguistics is first.(Sun Huijun 2000, 53) |
Systemic Functional linguistics is one of the most influential linguistic schools in the world today. It has been developed under the anthropological tradition. The difference between Systemic Functional linguistics and other linguistic schools is that they emphasize the social nature of language users and focus on the characteristics of language in practical application and the functionality of language. Although Systemic Functional linguistics is not a specific translation theory, it can be used to study translation theory and improve the development of translation as a result of its universality.(Sun Huijun 2000, 53) | Systemic Functional linguistics is one of the most influential linguistic schools in the world today. It has been developed under the anthropological tradition. The difference between Systemic Functional linguistics and other linguistic schools is that they emphasize the social nature of language users and focus on the characteristics of language in practical application and the functionality of language. Although Systemic Functional linguistics is not a specific translation theory, it can be used to study translation theory and improve the development of translation as a result of its universality.(Sun Huijun 2000, 53) | ||
| − | The representative of Systemic Functional linguistics Halliday once wrote an article about linguistics and machine translation and put forward a hypothesis about building translation process model theory. And he further talked about the relationship between translation and comparison in his book ''The Linguistic Sciences and Language Teaching''. In the | + | The representative of Systemic Functional linguistics Halliday once wrote an article about linguistics and machine translation and put forward a hypothesis about building translation process model theory. And he further talked about the relationship between translation and comparison in his book ''The Linguistic Sciences and Language Teaching''. In the book, he made his own point of view about the essence of translation, and established a hierarchical selection of translation patterns on the basis of hierarchy and category grammar. According to this model, the translator's process of translation is from the low-level to the high-level, that is, from the morpheme level to the word level, phrase level, clause level, and finally up to the sentence level, which is a step-by-step selection process. The translator must find the equivalent structure for each item and category at each level.(Halliday 1964, 145) |
| − | In Halliday's opinion, the essence of translation process is actually a kind of language activity, and the essence of equivalence is not formal, but contextual. Since the meaning system is subject to the linguistic social and cultural context, the search for meaning equivalence is actually the search for the equivalence of two linguistic contexts, that is, the search for the functional equivalence of the texts of the two languages in the same context. For example, when translating application styles such as invitations, notices, regulations and letters, the translator should know how to find a translation that meets the specifications in the target language | + | In Halliday's opinion, the essence of translation process is actually a kind of language activity, and the essence of equivalence is not formal, but contextual. Since the meaning system is subject to the linguistic social and cultural context, the search for meaning equivalence is actually the search for the equivalence of two linguistic contexts, that is, the search for the functional equivalence of the texts of the two languages in the same context. For example, when translating application styles such as invitations, notices, regulations and letters, the translator should know how to find a translation that meets the specifications in the target language. In a word, when it comes to translation, what a translator should do is to find the tasks that should be done in the range of language activities, rather than to see whether it is formally equivalent in the level of grammar and vocabulary between source text and target text. (Halliday 1964, 158) |
====3.2 Bell's Application with Systemic Functional Linguistics and Translation Process==== | ====3.2 Bell's Application with Systemic Functional Linguistics and Translation Process==== | ||
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Specifically speaking, in the process of syntactic processing and analysis, clauses are decomposed into many syntactic structures. People can choose clause structure in model system. First, the clauses are used in the form of a series of linear symbols through Common Vocabulary Storage (FLS) and Common Structure Storage (FSS), without having to go through the vocabulary search mechanism or grammatical analysis, and then the vocabulary can directly enter the semantic level during the analysis. | Specifically speaking, in the process of syntactic processing and analysis, clauses are decomposed into many syntactic structures. People can choose clause structure in model system. First, the clauses are used in the form of a series of linear symbols through Common Vocabulary Storage (FLS) and Common Structure Storage (FSS), without having to go through the vocabulary search mechanism or grammatical analysis, and then the vocabulary can directly enter the semantic level during the analysis. | ||
| − | In the synthesis directly | + | In the synthesis,it directly enters the writing system during the process. The so-called common structure storage refers to the frequently occurring structures developed and stored in memory by the translator (such as subject-predicate structure, subject-predicate complement structure, etc.) The so-called grammatical analysis of sentences refers to the task of analyzing clauses when analysis becomes necessary. The so-called vocabulary search mechanism means that when the translator cannot find a matching term in the common vocabulary storage, the translator must use this mechanism to try to find the term that can “produce meaning”. (Xiao Hui 2001, 35) |
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It can be inferred that the study of translation process models will definitely help the theoretical exploration and development of translation machines. It is necessary to point out that with the deepening of the research on the issues involved in the translation process, we will encounter difficulties that are difficult to solve by translation studies itself, such as the study of the process of translation thinking activities and translation mechanisms, and other disciplines, such as neurolinguistics and psycholinguistic development and breakthroughs.(Xu Jun 2003, 37) | It can be inferred that the study of translation process models will definitely help the theoretical exploration and development of translation machines. It is necessary to point out that with the deepening of the research on the issues involved in the translation process, we will encounter difficulties that are difficult to solve by translation studies itself, such as the study of the process of translation thinking activities and translation mechanisms, and other disciplines, such as neurolinguistics and psycholinguistic development and breakthroughs.(Xu Jun 2003, 37) | ||
| − | + | There are also some deficiencies existing in Bell's model. First of all, Bell emphasizes that the translation process is a comprehensive and non-linear process. There is no fixed order at each stage, because the translator “is not occasionally but often revises and overturns previous decisions.” (Bell 1991, 49) The terms “sequence” and “linear” showed that Bell's main concern was the time dimension of translation behavior, and the choice is not fully reflected in the model. (Li Li 2019, 18) | |
===4. The Second Outlook on Translation: Cognitive Psychology=== | ===4. The Second Outlook on Translation: Cognitive Psychology=== | ||
Latest revision as of 20:07, 19 September 2021
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Skopos and Functional Equivalence
A Comparative Study between Functional Equivalence Theory and Skopos Theory and My thoughts on the Two Theories
Abstract
This paper first makes a brief introduction of the two very important translation theories, which are Functional Equivalence Theory and Skopos theory, put forward by Eugene Nida and Hans Vermeer respectively. Then the paper analyzes the similarities and differences between the two theories from many different perspectives. Through the analysis of the two theories, the author finally puts forwards its own thoughts on the two translation theories.
Key words
Functional Equivalence Theory; Skopos theory; Eugene Nida; Hans Vermeer
摘要
本文首先对翻译研究中两种极为重要的翻译理论，即尤金·奈达提出的功能对等翻译理论和汉斯·弗米尔进行了简要介绍，之后从多个不同的方面对这两种理论的相似点和不同之处进行分析。最后，在对两种理论进行分析后，作者提出自己对这两种理论的看法和认识。
关键词
功能对等理论；翻译目的论；尤金·奈达；汉斯·弗米尔
(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)”. 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”. 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. 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. 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.
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.
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”. 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.
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)
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. 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. 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.
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.
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.
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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. 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.
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”. 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.
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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. 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. 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.
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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. 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. 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.
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.
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. 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. 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”. 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.
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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. 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.
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. 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.
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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). 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) 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.
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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.
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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. 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. 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.
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Thirdly, Functional Equivalence Theory provides with the target readers a chance to know other country’s culture in their own language. 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. 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” .
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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.
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. 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. 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.
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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. 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. For example, in order to avoid the danger and inauspicious emotions of the word “red” in western culture, some British translators translate the word "red" into "green". This kind of translation, however, fails to transmit the message of a rich, luxurious, dreamy life hidden in the original color, let alone bring the Western readers the same response.
3.1.3. My Point of View towards Functional Equivalence Theory
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.
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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.
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.
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.
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.
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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. 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. 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. 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.
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3.2.3. My Point of View towards Skopos Theory
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. 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.
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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. 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.
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Reference books: 《奈达论翻译》by谭载喜&《西方翻译理论通史》by刘军平
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Bibliography：
[1] Eugene A. Nida. Toward a Science of Translating [M]. Leiden: E. J. Brill, 1964.
[2] Eugene A. Nida, Charles Taber. The Theory and Practice of Translation [M]. Leiden: the Netherlands, E. J. Brill, 1969.
[3] Hans Vermeer. Framework for a General Translation Theory [M] ,1978.
[4]谭载喜.奈达论翻译 [M].北京：中国对外翻译出版公司,1984.
[5]刘军平.西方翻译理论通史 [M].武汉：武汉大学出版社,2009.9.
[6]百度百科：功能对等理论
[7]百度百科：翻译目的论
[8]百度百科：目的论的优点与不足
[9]百度百科：功能对等理论的贡献与局限性
[10]彭长江.英汉--汉英翻译教程[M].长沙：湖南师范大学出版社，2017.8.
[11]百度百科：功能对等理论与目的论的比较
Comparative Study on Functional Equivalence Theory and Skopos Theory
摘要
近几十年来，翻译理论层出不穷，翻译理论也带有多元化倾向。奈达从语言学的角度出发，根据翻译的本质，提出了功能对等理论，在这一理论中，他指出“翻译是用最恰当、自然和对等的语言从语义到文体再现源语的信息”。功能主义目的论的代表人物弗米尔认为翻译是一项有目的的活动，并且以实现译文的预期功能和效果为首要原则。 这两种理论都是具有较大影响力的西方翻译理论。它们在不同的时期由不同流派提出，本文着重分析两大理论在理论基础、翻译标准、文化观等层面上的差异性，并分析其相似性。通过对这两种理论的共性和差异进行比较，旨在加深我们对这两种貌似神离的翻译理论的认识与了解，让我们在不同的领域中能恰当地使用这两种翻译理论,更好地发挥各自的指导作用。
关键词
功能对等；目的论；差异性；相似性
Abstract
In recent decades, translation theories have emerged in an endless stream, and translation theories have a tendency to diversify. From the perspective of linguistics, Eugene Nida puts forward the theory of functional equivalence according to the nature of translation. In this theory, he points out that "Translation 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". While one of the representatives of functionalist skopos theory, Hans J. Vermeer, considers that translation is a purposeful activity, taking the realization of the target text’s intended function as its first principle. These two theories have great influence in western translation theories. They are proposed by different schools in different periods. This paper will focus on the differences between these two theories in terms of theoretical basis, translation standards, and cultural direction, and then analyze their similarities. By comparing the differences and similarities between the two theories, it will deepen our understanding of these two translation theories so that we can properly use them in different fields, thus better playing their respective guiding roles.
Key words Functional Equivalence; Skopos Theory; comparison
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. 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.
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. 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.
1. A brief introduction of Functional equivalence theory
1.1 The definition of functional equivalence theory
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. 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. 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
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.
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!”
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
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.
Example：“车来了！”
“Here comes the car / truck / bus / minibus / lorry / taxi!” 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.
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.”
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
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.
2.1 The development of Skopos theory
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. 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. 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.
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.
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. 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.
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.
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). 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.
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:
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)
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。
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.
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. 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.
这里是迷人的中世纪住宅，外有五英亩的美丽花园。
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.
2.3.3 The fidelity rule
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
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
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.
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. 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
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. 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.
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. 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”. 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.
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.
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
3.2.1 Both are a combination of translation and language function
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. 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." 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. 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.
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. 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.
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On the Comparison between "Sublimation" an "Functional Equivalence" Theories
Abstract: Qian Zhongshu and Eugene Nida are outstanding and renowned translators in the history of Chinese and Western translation respectively. It is believed that Mr.Qian’s “Sublimation” theory and Nida’s “Functional Equivalence” theories have a broad and profound impact on Chinese and Western translation theories and practices. This paper will recognize the theoretical value of these two theories from the dialectical point of view by comparing the similarities and differences between “Sublimation” and “Functional Equivalence”. It aims to better apply translation theory to translation practice, and advocate us to view Chinese and Western translation theories from a historical and contradictory perspective, and thus making Translation Studies become more systematic and scientific.
Key words: sublimation; functional equivalence; Qian Zhongshu; Eugene Nida
Introduction: As a famous master of literature, translation and academy, Qian Zhongshu is considered as “the Kunlun Mountain of culture” by many scholars on account of his remarkable achievements and a wide range of knowledge. His literary masterpieces include “Pipe-awl Chapters” , “Discourses on Art”, “Seven Patches”, “Selected Essays of Qian Zhongshu”, “Fortress Besieged” and so on. What’s more, he proposed “Sublimation” theory in translation field, which does great contribution to traditional Chinese translation theory and make Translation Studies more systematic. As Chinese scholar Chen Fukang said: “He (Qian) has made a great many outstanding achievements in some important fields like literature and academic research. Although the discussion on translation is only a carved railing in his academic palace, it can have a huge impact in the field of translation studies.” (Chen Fukang 2000: 417).
Eugene Nida is a famous American contemporary linguist and translation theorist. He has been devoted to the translation of the Bible and has summarized a set of translation theories from his own translation practice. The core point of his translation theory is “Functional Equivalence” (initially called “Dynamic Equivalence”). From his point of view, “Functional Equivalence” is to refer to the type of equivalent reflected in a TT which seeks to adapt the function of the original to suit the specific context in and for which it was produced” (Shuttleworth & Cowie, 2004: 64). It requires that the translation should focus on the meaning and spirit of the original text, instead of being constrained by formal correspondence. According to this theory, he deems that the translation must have four criteria: (1) conveying meaning; (2) expressing spirit; (3) natural and smooth wording; (4) similar receptor response. In his book “From one language to another”, he replaced “Dynamic Equivalence” with “Functional Equivalence” and put forward two levels of meaning, say, referential meaning and associative meaning.
1.The theoretical origin of “Sublimation” and “Functional Equivalence”
1.1 The theoretical origin of “Sublimation”
The idea of Qian Zhongshu’s translation theory of “Sublimation” comes from his book “Lin Shu's Translation” written in 1963 and “The Pipe-awl Chapters” published by Zhonghua Book Company in 1979. He proposed that the process of translation is actually a process of employing “enticement”, avoiding “misinformation” and pursuing “sublimation”. Then he pointed out: “The highest ideal of literary translation is ‘sublimation’. When you translate the literary works from one language to another, you can not only avoid the trace of stiffness and awkward expressions resulting from the different habits of language use, but also completely preserve the flavor of the original. Then we can say, that's the realization of ‘Sublimation’ ” (Qian Zhongshu, 2002: 77). According to his explanation, it can be easily seen that the core of his translation theory is “Sublimation”. What’s more, we can extract 3 levels of “Hua” (Sublimation) from his theory, the first is to transform the source text to target text, and then use the domesticating method to make the source language be naturally and smoothly expressed in target language without any transparent feeling of translation caused by the differences of culture and language. Finally, it is the ultimate goal of “Sublimation” that is to say, “the transmigration of souls”, replacing the external shell and retaining the inner spirit and style without the slightest deviation. In other words, a translation should cleave to the original with such fidelity that it would not read like a translation, for a literature work in its own language will never read as though it were through a process of translation (Kao, 1975: 8-9).
1.2 The theoretical origin of “Functional Equivalence” Nida first proposed the concept of dynamic equivalence in the 1964 book “Toward s Science of Translating”. He believed that there were two kinds of equivalence in translation, namely formal equivalence and dynamic equivalence. Specifically, formal equivalence is the “quality of a translation in which the features of the form of the source text have been mechanically reproduced in the receptor language”. On the contrary, dynamic equivalence is the quality which characterizes a translation in which “the message of the original text has been so transported into the receptor language that the response of the receptor is essentially like that of the original receptors” (Nida & Taber, 1982: 200-201). Nida’s translation theory has its origin from his own translation practice of the Bible, in which he emphasized the communicative function of translation from the perspective of semantics and information theory. What's more, he regarded translation as interlingual translation, and he stressed the importance of paying attention to the receptors' response, in order to pursue the standard that target readers could have the same response as the original readers. In his book “From one language to another”, he changed the term “Dynamic Equivalence” to “Functional Equivalence” and he emphasized that we should try to achieve formal equivalence on the basis of the accordant information conveyed from the source text to the target language. In addition, he divided the translation process into three steps, say, “analysis, transfer, restructuring and check”. Through these four steps, the original information can be accurately conveyed, the response of the target receptors is also concerned, and the purpose of communication will be well achieved.
2.Similarities and differences between “Sublimation” and “Functional Equivalence”
2.1 Similarities between “Sublimation” and “Functional Equivalence”
(1) The same concern for the translation processes: As we mentioned above, Mr. Qian Zhongshu proposed that the process of translation is actually a process of employing “enticement”, avoiding “misinformation” and pursuing “sublimation”. To put them specifically, “enticement” refers to the role that plays in cultural exchanges by means of translation. In this sense, translation can be regarded as a guide that will lead target readers to understand the original language and culture and to better understand foreign excellent works. This process is of great significance because If the readers have little interest in the source language culture and foreign literature; then the translation works will lose its value. So we can say that translation is not only a conversion of two languages, but also a collision between different cultures and thoughts. The so-called term “Misinformation” refers to the distortion and wrong expression of the translation. Since “Misinformation” is the inevitable shortcoming of translation, no matter how excellent a translator is and no matter how smooth his translations are, he can not avoid making mistakes of one sort or another in one way or another, but he can exhaust every means to reduce misinformation to its minimum (Yu Chengfa,2003: 43). This is due to the gap between different languages, the gap between the translator's understanding, the style of writing and the form of original content, and even the gap between the translator's comprehension and his ability of expression. The final step is called “Hua Jing”; here “Hua” means “Sublimation”,which is the highest ideal of literary translation and also the ultimate goal of translation processes. A translator should try to figure out what the original writer means and ponder over what he imagines so so to immerge oneself with the writer(Luo Xinzhang, 1984: 511). Qian Zhongshu's explanation of the process of translation is the essential condition for the realization of “Sublimation” (Hua). Therefore, when doing translation practice, the translator has to make each step be well prepared, which requires a high standard of the translator's ability and quality.
Similarly, based on the theory of “functional equivalence”, Nida proposed a “four-step model” of the translation process from the perspective of linguistics, namely, “Analysis, Transfer, Restructuring and Check”. Nida and Taber claim that all languages have between six and a dozen basic kernel structures and “agree far more on the level of kernels than on the level of more elaborate structures” such as word order. First of all, “Analysis” denotes that we have to analyze the surface structure of the source text and then to master the grammatical meaning of the sentence, in other words, the referential meaning and connotative meaning of the source text. In order to convey the original information correctly, the translator must analyze the text from surface structure to the deep structure. Then, “Transfer”, it means that the translator renders the analyzed source text to the target text. This step contains the conversion of two different language symbols and language forms, and it is also an exchange of different thinking modes. Next, “Restructuring” is the re-processing and re-creation of the original text, in which the translator will translate the original text into the target one that conforms to the expression of the target language, getting rid of the constraints of the surface structure of the original text, thus further excavating the meaning of the deep structure. Restructuring is thus defined as forward translation, or in other words the process which is the reverse of back-transformation (Shuttleworth & Cowie, 2004: 145). Last but not least, "Check" refers to the process of comparing the text of the original language with the target language so as to avoid semantic errors in the translation works, and pursue the maximum equivalence between the content of the target text and the content of the original text. Nida and Taber’s own description of the process (1969: 63–9) emphasizes the ‘scientific and practical’ advantages of this method compared to any attempt to draw up a fully comprehensive list of equivalences between specific pairs of SL and TL systems (Jeremy Munday, 2016: 63).
(2)The same concern for the response of the target readers: Since ancient times, the domestic and foreign translators have different opinions on the criteria of excellent translation. Yan Fu proposed his famous three-character guideline, namely, “Faithfulness, Expressiveness and Elegance” in his translation work “Evolution and Ethics and Other Essays”. Similarly, western translator Alexander Fraser Tytler put forward the “Three principles of translation”. To put it simply, that the translation should give a complete transcript of the ideas of the original work; that the style and manner of writing should be of the same character as that of the original; that the translation should have all the ease of the original composition. From the analysis of Yan Fu’s and Tytler’s description of translation criteria, we can see the fact that the study of the principles and standards of translation is precisely the translator’s emphasis on the target readers, and also reflects the translator’s sense of responsibility for the target culture. Qian Zhongshu's “Sublimation” theory stressed that translators should guide our readers to read foreign literary works or let our readers be attracted by the foreign culture and introduce foreign writers to them. “Sublimation” is not only a standard for translation, but also a reflection of translators’ care for the target readers. Mr. Qian said: “The translation should be faithful to the original work, so that it does not read like a translation work, because the original work will never be read like a translation in the situation of source culture.” A good translation can stimulate the reader's curiosity about the original work and also give the reader the enjoyment of beauty. What’s more, Mr. Qian also commented the three principles proposed by Yan Fu:
“Faithfulness in translation should include expressiveness and elegance. Expressiveness gives full scope to faithfulness, and elegance is not just to adore expressiveness. To convey the original in the same style---that is faithfulness. ...Many have come to understand that a translation is not supposed to beautify or polish to attain elegance. Yet few have realized that a translation has to give up the words for the spirit. A translation can be intelligible without being faithful to the original, yet can be faithful to the original without being intelligible to the reader.”(Qian Zhongshu, 1986: 1101)
In the meanwhile, Nida deemed that the accuracy of the translation depends on the extent to which the ordinary readers correctly understand the original text, that is, whether the target reader can obtain similar or identical feelings when reading the translation works. The purpose of “functional equivalence” is to satisfy the communication needs of the readers. In order to achieve this goal, we have to change the form of the original text if it is necessary and consider the reader's acceptance of the translation work. Nida's “Functional Equivalence” requires not only the faithfulness to the original text, but also the accountability to the target readers and the original readers. Nida describes various “scientific approaches to meaning” related to work that had been carried out by theorists in semantics and pragmatics. Central to Nida's work is the move away from the old idea that a word has a fixed meaning and towards a functional definition of meaning in which a word acquires meaning through its context and can produce varying responses according to culture.
From what we has discussed above, we can see that both Nida’s “Functional Equivalence” and Qian Zhongshu’s “Sublimation” must take the reader’s reaction into consideration. Therefore, as a standard for translation, these theories avoid mechanical textual equivalence and bilingual conversion, which promotes the development of translation practice.
(3)The Domesticating tendency of the two theories: As we mentioned in the very beginning, Mr. Qian’s “Sublimation”(化) theory has three meanings, namely “Transfer”(转化), “Domesticating”(归化) and “Sublimation”(化境). It can be seen easily that “Domesticating” is a bridge connecting the transformation of source text and the realization of Sublimation in target language. In the book “Seven Patches”, he wrote: “whether the target version is ‘European-oriented’ or ‘Chinese-oriented’, the translation is always based on the language system from the original country to the language system of the target country(2002: 78). Although he did not explicitly state whether the translation should be “domestication-oriented” or “foreignization-oriented”, he compared the translation to the “reincarnation” of the original and regarded that the translation was an “out form” of the original. In addition, he appreciates Lin Shu’s translation works, and comments that he would rather read Lin Shu’s translation than read Haggard’s original text. In this way, Mr. Qian Zhongshu seems to prefer the text of “Chinese-oriented” style, which demonstrates the tendency of “Domestication”. In the theory of “Functional Equivalence”, Nida advocates the use of the expression habits of the target language to transform the original text. He believes that language is the means of communication, and communication is the ultimate goal and an important role of translation, so he pays more attention to the receptors' response to the target text. In order to allow the target readers to accept the translation, it is necessary to make the translation correspond to the cultural traditions and language habits of the target language. At the same time, the translator has to make the translation natural and smooth under the premise of ensuring loyalty. Nida's “Domesticating” translation tendency can be seen from the above view. Please look at the following example:
S: “white as snow”
T: “白如木棉花” or “白如鹭毛” or “白如蘑菇”
From the point of view of traditional translation standards, the above example runs counter to the original information. However, for those who have never seen snow will never know what snow is alike, and therefore he can't understand what "white as snow" means. Through the strategy of “Domestication”, the target readers can have a similar response to the original readers, so as to better achieve the purpose of communication.
2.2 Differences between “Sublimation” and “Functional Equivalence”
(1) Different theoretical basis: Qian Zhongshu's “Sublimation” theory is based on Yan Fu’s criteria of translation “Faithfulness, Expressiveness and Elegance”, which is the development of Chinese traditional translation theory. Qian Zhongshu's “Sublimation” theory has pushed the study of translation to the extreme of art from the category of aesthetics. Eventually, the “Sublimation” theory was included in the course of the development of Chinese translation thought, say, “Case - Seeking faithfulness - Spiritual likeness - the Sublimation”. These four concepts, are independent, but also interconnected. They developed gradually to constitute a whole translation system and this whole system works as an important part of our traditional translation theory (Luo Xinzhang, 2009: 20).
Nida’s “functional equivalence” was established on the basis of his Bible translation practice. Under the guidance of Chomsky’s transform-generating grammar, Nida’s functional equivalence requires that the translator analyze the given text from the surface structure to the deep structure; then transform it from the deep structure of the original text to the deep structure of the target text, and finally adjust the target language structure to obtain the surface structure of the translated version. From a series of steps, we can see that the hierarchical and theoretical property of translation studies, so Nida put forward his opinion that translation could be considered as a science. Qian Zhongshu thought that the translated works could surpass the original works and sometimes even should be much better than the original; while Nida did not choose the advantageous version between the original and the target text- his more emphasis goes to the equivalence between the two languages and the response of the target receptors thus more priorities were given to the communicative function.
(2)Different scopes of their application: “Huajing” (Sublimation) was proposed by Mr. Qian Zhongshu for literary translation standards; hence it may be more appropriate for the translation of literary genre. He considered that translator should “break through” the barriers of cultural differences and make the translation “surpass” the original work. However, it seems unreasonable for the translations of applied styles which relates to politics, economics, law, trade, etc. In addition, some scholars believe that Mr. Qian’s “Sublimation” has over-emphasized the mystery of art and has become a vague standard that could be hard to reach (Gao Huali, 2009: 154). The “highest ideal” of the literary translation he described will inevitably produce the problems of “Misinformation”, which would limit the scope of application of “Sublimation”. Despite the fact that scholars and experts of one generation after another have made their fruitful efforts to shed light on “Sublimation” from various aspects, it remains theoretical unexplainable and practical unattainable, like “an attic, in the air” to many people in the translation circle (Yu Chengfa, 2003: 8)
On the contrary, Nida’s translation of Bible carries religious culture with integrity and solemnity. He preached to people from all walks of life in order to spread the will of God; therefore, his translation must not only meet the needs of the aristocracy, but also the needs of ordinary people who lack knowledge of religious culture. The target readers of the “functional equivalence” theory is the masses from all walks of life in the society, and its range of application is more practical. Nida’s equivalence of translation is derived from the translation practice of the Bible. As we know, western languages have a lot in common in culture and words of expression, so Nida’s “equivalence” is relatively easy to achieve between two European languages. In English-Chinese translation, it may be more difficult to achieve complete “equivalence”, because Chinese and English belong to different language systems, and their cultures are rather divergent. Nida strictly divides the translation steps into four, which can be used as a practical translation method to guide the translation of some scientific and technical articles, announcements, and application articles. For literary genres, such as the translation of poetry and prose, the translator's creativity may be more important. It is difficult to convey the literary nature of the original text by mechanical methods and steps.
3.A Critical Understanding of “Sublimation” and “Functional Equivalence”
3.1 Is “Sublimation” faithful ?
According to traditional translation theory, the translator is always regarded as the "servant" of both the original and the translated text. He must be faithful to the original author while concerning the target readers. Xu Jun (2003: 321) wrote in his book “On Translation”: “Three points are often emphasized in traditional translation theory: first of all, translators should not incorporate their own subjective thoughts in translation; then they should not express their individuality in translation; in the end, translators should render the text on the basis of original message, and loyally follow the thoughts of the original writer. From the analysis of Qian Zhongshu’s “Sublimation” theory, it is clear to see that he is more inclined to the translation strategy of “Domestication”, which emphasizes that the target version can surpass the source text. He, himself appreciates Lin Shu’s translation works, because of their common advocacy and similar historical background. From the point of view of historical materialism, “social existence determines social consciousness, and social consciousness has an adverse effect on social existence.” For example, Lin Shu was living in a closed country and at that time , Qing Dynasty was extremely arrogant or even ignorant. His style and characteristics of the translation were naturally influenced by this national sentiment. Therefore, his translation had tendency to “Domestication” or even an unfaithful translation. Qian Zhongshu lived in a period of prosperity in literature and art since the establishment of People's Republic of China and at that time Chairman Mao proposed the policy of “All flowers blossoming and hundreds of schools contending (百花齐放，百家争鸣). So our Chinese people were overflowing high spirit and proud emotion; some translators’ translation works are more inclined to take the advantages of “Domestication” and make the translation work more excellent than the original one. Such a translation strategy will be somewhat “disloyal” to the original text, and will not “sincerely imitate” the original text as Lu Xun advocates from his “Foreignization” method. It is difficult to concretely implement “Sublimation” theory, because it has become an “unattainable” goal. Whether the translation should be “Chinese-oriented” or “European-oriented”; be “faithful” or “creative”, and whether the translator should be “visible” or “invisible” in translation are all difficult standards to measure since these factors are inevitably affected by the subjective and historical objectivity of the translator. Is “Sublimation” really a faithful translation to the original text? Perhaps just as Mr. Qian himself said: “The translator’s ability to use his native language is more flexible and smooth than the original author’s ‘source language’ and that is what always happens in the history of translation.” We can consider that such “disloyal” is “faithful” in a certain sense.
3.2 Problems of Nida’s “Functional Equivalence”
The questions of meaning, equivalence and translatability became a constant theme of translation studies in the 1960s and were tackled by a new ‘scientific’ approach followed by one of the most important figures in translation studies, the American Eugene Nida. Eugene Nida’s theory of translation developed from his own practical work from the 1940s onwards when he was translating and organizing the translation of the Bible, training often inexperienced translators who worked in the field. As for Nida's “functional equivalence” theory, praise and opposition to his theory are always existing in the translation circle. Some people think that the theory is a representative of the science of translation science and has a good guiding role in translation practice. However, there are also some scholars who disagree with this theory and for example Peter Newmark is one of its critics. He believed that Nida’s equivalence theory takes the reader too seriously, but sometimes sacrifices the actually original thoughts of the writer. It is also doubtful whether “functional equivalence” can be applied to the original texts of various subjects. If the translator partially pursue “functional equivalence”, which will makes it difficult for the target readers to fully understand the original cultural information and it is not conducive to the mutual communication between different countries and cultures. For the above example: if we render “White as snow” as “白如鹭毛”, target readers may understand the meaning of the original author, but they still have no idea of what the word “snow” actually means. This has become a situation where we cannot get two things at the same time, or in Chinese “鱼和熊掌不可兼得”. However, If the original text is literally translated as “white as snow”, then the translator continues to explain what substance a “snow” is and what characteristics it may have and why we say its color is as white as egret’s feathers. In this way, not only can the readers of the translation work have the same response as the readers of the original, but also it is conducive for them to learn to understand new things and new concepts, which will gradually promote the communication of different cultures and the mutual interests of different countries.
4.Conclusion
Mr. Qian Zhongshu’s “Sublimation” theory and Nida’s “Functional Equivalence” respectively represent huge progress in Chinese and Western translation studies, and they played an important role for the reference of translation studies and practice. Their theory is likened a treasure-house that requires more investigation and more exploration. Their theory is likened a treasure-house that requires more investigation and more exploration. Furthermore, we must learn their theories with a critical view, so as to strive for innovation and establishment of a new era for translation studies.
References
[1]Chen Fukang. A History of Chinese Translation Theories in China [M].Shanghai: Shanghai Foreign Language Education Press.2000.
[2]Gao Huali. A Short History of Translation And Interpretation in China And Other Countries [M].Hangzhou：Zhejiang University Press.2009.
[3]Kao, Gorge. (trans.) Lin CH'in-nan Revisited [A]. By Qian Zhongshu. Renditions [J], autumn, 1975: 8-21
[4]Luo Xinzhang.On Translation [M].Beijing：The Commercial Press.1984.
[5]Mark, Shuttleworth, Moira Cowie. Dictionary of Translation Studies [M]. Shanghai: Shanghai Foreign Language Education Press. 2004.
[6]Munday, Jeremy. Introducing translation studies: Theories and applications. Routledge, 2013.
[7]Nida, Eugene A. & Charles R.Taber (1969/1982) The Theory and Practice of Translation, Leiden: E. J. Brill.
[8]Qian Zhongshu.Pipe-awl Chapters [M].Beijing：Zhonghua Book Company.1986.
[9]Qian Zhongshu.Seven Patches [M].Beijing：SDX Joint Publishing Company.2002.
[10]Xu Jun.On Translation[M].Wuhan：Hubei Education Press.2003.
[11]Yu Chengfa. Interpreting Sublimation [D].Central China Normal University,2003.
Theory and Practise
Translators' Views on Translation Influence Their Translation Behavior
Abstract: A translator plays an essential role in the translation process. Translators’ views on translation is their understanding of translation, embodied in their translation strategies and value orientations, which are different from each other due to their social and cultural context and also their personal experience and philosophy. The translators’ view on translation, as a part of the translators’ ideology, exert a great influence on their translation behavior. For translators, translation is never a individual activity, but a responsibility to the author, the SL culture, the reader, the TL culture and eventually themselves.
Key words: translator’s view; translation behavior; translation principles; responsibility
译者翻译观对其翻译行为的影响
摘要：译者在翻译中处于核心位置。译者的翻译观指译者本身对于翻译的理解，其中包含了译者的翻译策略和价值取向。不同的译者受其社会与文化及个人经历和意识形态的影响，会有不同的翻译观。翻译观作为译者意识形态的一种，对翻译行为有着很大的影响。对于译者来说，翻译从来不是个人行为，而是一种对原作者、原作、读者及译入语文化的责任。
关键词：译者；翻译观；翻译行为；翻译原则；责任
A translator plays an essential role in the translation process. Translators’ views on translation is their understanding of translation, embodied in their translation strategies and value orientations, which are different from each other due to their social and cultural context and also their personal experience and philosophy. And “translation behavior”, in a broad sense, includes the translators’ linguistic translation behavior and the social transcend-translation behavior. In a narrow sense, it only means the translators’ translation as a “pure” translator (Zhou 18). The “translator behavior” in this thesis is a broad one, that is, translators’ translation behavior can be influenced by their social and cultural context, their motivations for translation, their views on translation and the linguistic translatability of the SL and their translation competence (Xu Jun 199-254). Specifically, the translation behavior we will discuss is “what to translate (what works they translated)” and “how to translate (their translation principles)”. According to A. Lefevere, ideology and poetics together dictate the translation strategy and the solution to specific problems (39). The translators’ view on translation, as a part of the translators’ ideology, exert a great influence on their translation behavior.
So how is translation behavior associated with translator’s views?
From the very beginning the research of translation was limited in a certain extent, and then there were some scholars starting to study on the relationship between translation and other systems, including Even-Zohar, Bassett, Lefevere and Venuti.
I.Some Previous Studies
A.Even-Zohar’s Polysystem
According to Introducing Translation Studies:
“Polysysten theory was developed in the 1970s by the Israeli scholar Itamar Even-Zohar borrowing ideas from the Russian Formalists of the 1920s and the Czech structuralists of the 1930s and 1940s . . . For the Formalists, a literary work was not studied in isolation but as part of a literary system . . . Literature is thus part of the social, cultural, literary and historical framework . . .” (Munday 165).
In 1978, Even-Zohar in his “The position of translated literature within the literary polysystem”, first gives a new term, the polysystem (Even-Zohar 22), emphasizing the translated literature operates as a system in itself:
(1)in the way the TL culture selects works for translation;
(2)in the way translation norms, behavior and policies are influenced by other co-systems (Even-Zohar 22).
Thus, translation is not isolated, but associated with other systems, for instance, the TL culture. And the ST that chosen by a culture correspond to the organized system rather than arbitrary decisions made by individuals. Also translation works occupies different position in different cultures and has something to do with the position of the national literature.
B.Bassett and Lefevere
Later, “Bassett and Lefevere go beyond language and focus on the interaction between translation and culture, on the way in which culture impacts and constrains translation and on ‘the larger issues of context, history and convention (11)’ ” (Munday 192).
C.Lefevere: Rewriting and Manipulation
Furthermore, “Lefevere focuses particularly on the examination of ‘very concrete factors’ that systemically govern the reception, acceptance or rejection of literary texts; that is, ‘issues such as power, ideology, institution and manipulation (2)’ . The people involved in such power positions are the ones Lefevere sees as ‘rewriting’ literature and governing its consumption by the general public. The motivation for such rewriting can be ideological (conforming to or rebelling against the dominant ideology) or poetological (conforming to or rebelling against the dominant/preferred poetics)” (Munday 194). And translation is the most obviously recognizable type of rewriting (Lefevere 9).
Translator’s view on translation, for example, reflecting the translators’ ideology, can conform to or rebel against the social dominant ideology. For Lefevere, the literary system in which translation functions is controlled by two main factors, which are: (1) professionals within the literary system, who partly determine the dominant poetics; and (2) patronage outside the literary system, which partly determines the ideology. The “professionals within the literary system” include translators themselves, who decide on the poetics and at times influence the ideology of the translated text (Munday 194).
Thus, the role of translator is essential and the translator’s ideology have an great influence on the translation text and the text reader. “For Lefevere, the most important consideration is the ideological one. In this case, it refers to the translator’s ideology or the ideology imposed upon the translator by patronage. The poetological consideration refers to the dominant poetics in the TL culture. Together, ideology and poetics dictate the translation strategy and the solution to specific problems” (Munday 197).
D.Venuti
Then Venuti insists that the scope of translation studies needs to be broadened to take account of the value-driven nature of the sociocultural framework.
“Norms may be in the first instance linguistic or literary, but they will also include a diverse range of domestic values, beliefs, and social representations which carry ideological force in serving the interests of specific groups. And they are always housed in the social institutions where translations are produced and enlisted in cultural and political agendas” (29).
Munday suggests, the groups and social institutions to which Venuti refers would include the various players in the publishing industry as a whole . . . Each of these players has a particular position and role within the dominant cultural and political agendas of their time and place. The translators themselves are part of that culture, which they can either accept or rebel against (217).
Therefore, being part of the culture, translators are influenced by the social and patronage ideology, and the poetics. Nevertheless, translators more or less enjoys some autonomy. For example, translators’ views on translation, i.e. the understanding of translation, can be conformed to or rebellious against the culture. And then their views on translation, influence their specific translation behavior such as the works they choose to translate and their translation principles. Next are three examples for us to discuss how the translators’ views on translation immediately influence their translation behaviors.
To narrow the differences of the social ideology down, three translators in modern period of China (after 1949) will be discussed in this thesis. However, because they are born in different climate and stage of the society, no doubt that they have distinctive world outlook from each other, resulting in their distinctive views on translation. But focus will still be on the influence exerted by their views on their translation behavior.
II.Three Examples in Modern Period of China
A.Xu Yuanchong (1921-): Translation is translators’ responsibility.
For Xu Yuanchong, Chinese translators have a responsibility to translate the foreign masterpieces into Chinese and Chinese excellent works of literature into foreign languages, in order to introduce the advanced ideas to China and also bring the foreigners the splendid culture of China, during which the world will be more culturally rich and diversely civilized.
In this case, Xu Yuanchong further puts forward that the histories and evolution of the two cultures are very different from each other, with distinct advantages and disadvantages If they can learn the strong points from each other to offset their weakness, they can both be improved. In this respect, translation can be considered as a rivalry between two different cultures. The translation can even surpass the original work. If we make full use of the advantages of one culture to perfect another , the culture of all the humanity will be developed. This is the ultimate goal of the translator (“Surpass” 47). Based on this view, Xu Yuanchong proposed the Rivalry Theory and the Theory of Advantage.
Therefore, in order to exchange the advantages between cultures, the foreign works Xu Yuanchong had translated are some western masterpieces includes: Madame Bovary, Le Rouge et le Noir, Jean Christophe, etc. And also some Chinese classical works especially the classical Chinese poetry: 150 Tang Poems, 100 Tang and Song Poems, 300 Poems Chinois Classiques, Selected Poems of Mao Zedong, The Romance of Western Bower, Earth-shaking Songs (the selected poems written by Chinese modern revolutionists), etc. By translating the essence of one culture and ideology into another languages, he demonstrates our advantages and at the same time offers Chinese people the opportunities to enjoy the classics of another culture.
Xu Yuanchong’s view on translation also influences his translation principles. Take the first sentence of Jean Christophe as an example:
Le grondement du fleuve monte derrére la maison. (Jean Christophe)
From behind the house rises the murmuring of the river. (English)
江声浩荡，自屋后上升。(Fu Lei)
江流滚滚，声震屋后。(Xu Yuanchong)
The french word “grondement” means “roaring” or “murmuring” in English. The English translation seems to be coherent in the paragraph and the following content. However, as to the whole work, Xu Yuanchong considers that “浩荡” in Fu Lei’s translation is more powerful and symbolic of the spectacular river cutting through Europe, and some readers even take Fu Lei’s translation as “the classical opening sentence” of the work, which proves it a translation that surpasses the original one.
And then Xu Yuanchong also translated this sentence (as above), replacing “浩荡” with “滚滚” for its more similar sound to “grondement”. And “声震屋后” is also a symbol of the impact of the great achievement of the musician in the work (Yang et.al 35-38). Here appears another translation principle of Xu Yuanchong: “literary translation is art (Art 20)” and “beauty in three aspects”, namely, “beauty in sense, beauty in sound and beauty in form”, having developed Lu Xun as well as Lin Yutang’s theory of beauty. This is the reason why Xu Yuanchong emphasizes the similar sound of “滚滚” to “grondement”. Another example is still a sentence in Jean Christophe:
Il marchait sur le monde. (Jean Christophe)
他踏着全世界直立着。（鲁迅）
他顶天立地的在世界上走着。（傅雷）
(qtd. “Re-creation” 222)
Which translation corresponds to the original best? Lu Xun’s translation is similar in from while Fu Lei’s is in style. In this case, Xu Yuanchong considers there is one solution, that is to change the question as “Which translation is more beautiful and delightful for readers?” He also quotes “Qu’ importe celui qui crée? Il’y a de réel que ce qu’on crée” said by Romain Rolland to indicate that the translator ought to make the translation more of art to give readers an enjoyment of beauty rather than to captiously keep the author’s style. So he is in favor of Fu Lei’s translation.
The last example goes to the translation of the last sentence of Uprising Songs (《起义歌》) written by Sun Zhongshan, collected in Earth-shaking Songs:
顶天立地奇男子，要把乾坤扭转过来。(Uprising Songs)
Heroes of indomitable spirit, arise!
Let us transform the old world and reverse the tide! (previous translation)
Heroes who would move heaven and earth, arise! (Xu Yuanchong)
Xu Yuanchong suggests that in the previous translation, translating “顶天立地” only into “indomitable spirit” is in want of the image of “天” and “地”. Also, as it were, the readers cannot enjoy the beauty of the SL, which is thus a failure in the rivalry of two cultures. So he translated the sentence as above, keeping the impression of “天地” to have the readers appreciate the beauty of the original work, in other words, to win the rivalry between the ST and TT (“Re-creation” 221-222).
For Xu Yuanchong the translation is an art, a rivalry between tow cultures, so the classics works of western world and China are chosen and the feeling of beauty in the translation is emphasized. The translation not only should be faithful to the original, but also be powerful and infectious to readers, even giving an much more profound impression than the original work.
B.Liu Zhongde (1914-): Translation is a way to make foreign masterpieces to serve China.
In order to make the western masterpieces more popular in China, Liu Zhongde decided to devote himself to a career in translation. By translating the western works into Chinese, as far as he concerns, the advanced thoughts can serve Chinese intellectuals and further improve the whole country. He was the first person who introduced Jane Austin’s Emma to China. But he were not satisfied with his first translation of Emma and at last in 1990s he re-translated it and corrected the errors he had made, which reflected his spirit of improving himself constantly and his rigorous scholarship (Ten 178 ).
Thus, most works Liu Zhongde translated were the western classics such as Uncle Tom’s Cabin, Confessions of an English Opium-Eater, Emma, Darwin, etc. He seldom translated Chinese works into English.
In order to convey to the Chinese readers the exact ideas and original style and content of the ST, Liu Zhongde puts much emphasis on the “closeness” of the translation. He says the translator should always remember what he is working at is a literacy work written by somebody else and try his utmost to turn his translation into a work of art which is in conformity with the thought, feeling and style of the original. Thus, the translation will be as moving and vivid as the original work and the reader may be aesthetically entertained as well (Ten 122-123).
Therefore he developed from Yan Fu’s three principles－“信达雅 (faithfulness, expressiveness and elegance)” into “信达切 (faithfulness, expressiveness and closeness)” as a set of principles for translation reference: “The style of your translation must correspond, or at least, be close, to that of the original you are working at . . . the ideological content, linguistic expression and stylistic characteristics of a literary work constitute a unified entity, and the translator should reproduce the three elements as a whole” (Ten 122).
Being different from Xuyuanchong, Liu Zhongde holds that “literary translation has a double nature. That’s to say, on the one hand, it is a science with its own laws and methods and on the other, it is an art” (Ten 2).
So how exactly does Liu Zhongde’s views on translation influence his translation principles? There are two examples as follows.
Here is a translation of “回乡偶书” by Liu Zhongde:
回乡偶书 少小离家老大回，乡音无改鬓毛衰。 儿童相见不相识，笑问客从何处来。 (the original poem)
Homecoming I left home quite young, and I come back very old. My accent remains the same, but my hair turns gray. Kids don’t know me when one another we behold. “Where do you come from?” with a smile to me they say. (Liu Zhongde’s translation)
This translation adapts so well the style and features of TT to the ST that it seems to be an original work written by Liu Zhongde himself. We can appreciate the same meaning and emotion the original work expresses. The TT keeps the the same number of lines just as the ST: each of the sentence has 12 syllables. The rhyme pattern of ST is also kept: the first line rhymes with the third, and the second with the forth. The TT is exactly an expression of sound, form and sense of the ST (Jiang 196-197).
The next two examples are from Liu Zhongde’s re-translation of Emma:
(1)The truth is, Harriet, that my playing is Just good enough to be praised, but Jane Fairfax’s is much beyond it.
事实是，赫蕊埃特，我的弹奏恰恰好到值得称赞，但简·凡凡可斯的弹奏却是神乎其技了。(Previous translation)
事实是，赫蕊埃特，我的弹奏恰恰好到值得称赞，但简·凡凡可斯的弹奏却大大超过我的弹奏。(Liu Zhongde)
“神乎其技” in the previous translation does not correspond to the plain style of “much beyond it” in ST. It is true that a Chinese four-character-word can embody a complex meaning, but the style it can be applied to is supposed to be formal and academic. In this sentence, the style of “神乎其技” is not appropriate at all, while a simpler word should be used. Thus Liu Zhongde replaced “神乎其技” with “大大超过我的弹奏”.
(2)“Just as they always do-very vulgar.”
还不是像他们平常那样——俗不可耐。(Previous translation)
还不是像他们平常那样——很庸俗。(Liu Zhongde)
(Jiang 278-279)
The four-character-word “俗不可耐” in the previous translation does not conform to the plain or colloquial style of ST, either, just like “神乎其技” mentioned above. Liu Zhongde changed it into “庸俗” to be in line with the original style.
For Liu Zhongde, translation is a science, a way for Chinese to learn the advantages of westerners, thus the western masterpieces are selected by him and the “closeness” in translation is underlined to convey the closet meaning and style of the original.
C.Li Jihong (1980-): Translation after all is one of the material production activities of human beings.
As to Li Jihong, translation after all is one of the material production activities of human beings. In an article called “The Literary Translation Should Keep Pace with the Times: The Translation Speed and Pay” against the view of another translator, Shi Kangqiang, he says that the pay of translation in the new period is different from that of the old times, mainly because of the translation tools which belonging to the production tools, have already been developed today into computers, digital data, Internet, etc. As a result, the translation speed is supposed to be improved. Therefore, a professional translator nowadays can definitely earn a decent life by translating 1000 words each hour, 8 hours a day. And for every 1000 words they can earn 60 yuan.
The article aims to oppose to Shi Kangqiang’s opinion that the appalling pay translators receive influence the quality of the translation, but it also reveals Li Lihong’s view on translation from his borrowing lots of economic theories and activities, numbers, calculation of the pay to support his opinion, his favors to the publishers’ increasing reward on the sales of the translation work and his announcement that he have translated The Kite Runner (written by Khaled Hosseini), 195190 words, for only 10 days, 15 hours a day.
In this article he also says: “Any responsible translators will not translate for the personal income,” but he adds next, “ In fact, the support for his translation is the letters from readers, in addition to the high income.” Although the total contradiction in his saying is confusing, it still can be inferred that money is an important motivation for his translation, if not the most important one.
The works Li Jihong translated are foreign classics such as Le Petit Prince, The Old Man and the Sea, Animal Farm, The Great Gatsby, Walden, The Moon and Sixpence, Pride and Prejudice and The Sound and Fury. However, all those works and the values of them have already been well received in China, with several translations in market.
To begin with the work that he have translated “for only 10 days, 15 hours a day” as he says, The Kite Runner written by Khaled Hosseini:
(1)We left the old man on the steps of that building. I meant to take him up on his offer, come back and see if he’d unearthed any more stories about my mother. But I never saw him again (Hosseini 251).
我们离开了坐在那座房子台阶上的老人。我原想带他到他的办公室去，看看他能否想起更多关于我妈妈的事情。但我再也没有见到他 (Li 243)。
In this text, “take somebody. up on something” means “to accept an offer, an invitation that somebody has made 接受（提议或邀请）” in Phrasal Verbs Dictionary (438). Also according to the whole context, the old man, a beggar, had been a colleague of “my” mother who I had never met. He told me a story about “my” mother and promised me more details about her: “ The old man smiled. ‘I’ll try to remember and that’s a promise. Come back and find me ’ (Hosseini 250).” It can be inferred that the old man offered the narrator a chance to know more about his mother. Thus, the “offer” means “邀请” instead of “办公室 (office)”. What’s more, It seems like the word “offer” is misread as “office” by the translator. Perhaps the translator is too busy translating as fast as possible to check his translation carefully.
(2)“Your job today is to pass gas. You do that and we can start feeding you liquids. No fart, no food.” He laughed again (Hosseini 297).
“你今天的工作是排便。你完成之后我们才能开始喂你吃流食。不见粪便，不给食物。”他又哈哈大笑 (Li 287)。
The speaker was a staff in hospital, and he was asking the patient who had just come to himself from a surgery “to pass gas”. The relevant meaning of “gas” in The New Oxford Illustrated English-Chinese Dictionary is “[物理]气体、瓦斯” (726), of “pass” is “通过” (1338). And “fart” as a noun means “放屁 (emit wind from the anus)” (632). In conclusion, “排便” does not correspond to the original meaning of the ST. So the translation can be righted as “你今天的工作是排气。你完成之后我们才能开始喂你吃流食。不放屁，不给食物。” This is also a very small and simple mistake. The translator should be more cautious about translating. This summer holiday I have read another book translated by Li Jihong: The Moon and Sixpence written by William Somerset Maugham, and also find some odd translation and neglect. Here are two examples:
(1)“Do you think it’s likely that a man will do any good when he starts at your age? Most men begin painting at eighteen.”
“I can learn quicker than I could when I was eighteen (Mauguam 48).”
你认为一个人从你这个年纪开始学画能学得好吗？大多数人从十八岁就开始画了。”
“如果我今年十八岁，我可以学得快一些 (Li 54)。”
The second sentence, a very simple one, means that even if “I” am old now, I can learn even quicker than I could when I was at eighteen. In Chinese it can be translated as, for instance, “我能比我十八岁的时候学得还快.” But Li’s translation “如果我今年十八岁，我可以学得快一些” means “I can learn quicker if I were eighteen,” which has a totally different meaning from the ST.
(2)...for they felt themselves freemen of a country whose frontiers include them all, the great country of Cockaigne (Mauguam 169).
因为他们觉得大家都是自由民，同属于想象中的天堂之国 (Li 203)。
According to Encyclopedia Britannica, “Cockaigne, also spelled Cockayne, imaginary land of extreme luxury and ease where physical comforts and pleasures are always immediately at hand. References to Cockaigne are especially prominent in medieval European lore. These accounts describe rivers of wine, houses built of cake and barley sugar, streets paved with pastry, and shops that gratuitously give goods to everyone. Roast geese wander about inviting people to eat them, and buttered larks fall from the skies like manna.” Being ignorant of the rich meaning of this word, Li Jihong translated it to “天堂之国” without any explanation. In fact, in this book, Li Jihong adds 206 explanatory notes for the words like “Shakespeare (莎士比亚)”, “Balzac (巴尔扎克)” and “Footnote (生丁)”, however, “Cockaigne” is not included.
Li Jihong’s translation is popular for his elaborate introduction of the work and explanatory notes, which as he says, can help readers to understand the work easier. And some famous people also recommend his translations for his translation is more understandable than others. However, as far as I am concerned, being understandable is not the essence of a translation.
From Xu Yuanchong and Liu Zhongde we know there are various translation principles, for instance the former’s “beauty in three aspects: sense, sound and form” and the latter’s “faithfulness, expressiveness and closeness”, nevertheless, the “faithfulness” to the original is emphasized.
III.Conclusion
This is how the views of translation influence the translators’ behavior, specifically the translation work choosing and their translation principles demonstrated by the translation examples of the three translators.
For Xu Yuanchong the translation is an art, a rivalry between tow cultures, so the classics works of western world and China are chosen and the feeling of beauty in the translation is emphasized; while for Liu Zhongde, translation is a science, a way for Chinese to learn the advantages of westerners, thus the western masterpieces are selected and the “closeness” in translation is underlined to convey the closet meaning and style of the original. In fact, for both of them translation should be a responsibility that should be treated serious by translators, while as for Li Jihong, translation is just a production activity, a tool to make money or to gain the population, fame and the sense of superiority. Therefore, the economic effect and the speed is highlighted, the minor mistakes were made, and the translator’s personality was manifested so much that it even overshadowed the style and meaning of the original work.
For those responsible translators, their translations, imprinted all their individual ideology, experience and reflection, almost like an original work, are supposed to be a special thing. As Thomas C. Foster puts at the end of his How to Read Literature Like a Professor, “My favorite was the apology to the poem itself: ‘Well, little book, you’re not that much but you’re the best I could make you. Now you’ll just have to make your way in the world as best you can. Fare thee well.’” (129), a lot of care and attachment will be taken to the work you made, whatever it is, a poem, a fiction or a translation work. Only if you devote yourself to the translation with painstaking effort, can the translation be respected and appreciated by your readers.
Fu Lei had ever said, “translation should be based on the knowledge of art: without a sensitive soul, earnest sympathy, appropriate appreciation, relative social experience or sufficient common sense (i.e. broad knowledge), a translator neither will understand the original work thoroughly nor grasp the essence of it” (qtd. Xu Jun 253). Because that translators’ views on translation have a great influence on his translation, he should first be earnest to “translation”, and then be diligent, especially when the translation work is carrying the weight of the original work. For translators, translation is never a individual activity, but a responsibility to the author, the SL culture, the reader, the TL culture and eventually themselves.
Work Cited
胡塞尼· 卡勒德. (Hosseini, Khaled). 《追风筝的人》 (The Kite Runner). 李继宏译 (Tran. Li Jihong). 上海: 上海人民出版社, 2008.
蒋坚松 (Jiang Jiansong) 彭利元 (Peng Liyuan), ed. 《刘重德翻译思想及其他》(Liu Zhongde’s Tanslation Theories and Others). 长沙(Changsha): 湖南师范大学出版社 (Hunan Normal University Press), 2003. Print.
李继宏 (Li Jihong), 《文学翻译也需与时俱进：谈谈翻译速度和稿酬问题》 (“The Literary Translation Should Keep Pace With the Times: The Translation Speed and Pay”). 豆瓣网 (douban). 13 Jan. 2013 <https://site.douban.com/179084/widget/articles/10191245/article/23864139/?dt_dapp=1>
刘重德 (Liu Zhongde), ed.《文学翻译十讲》(Ten Lectures on Literary Translation). 北京(Beijing): 中国对外翻译出版社 (China Duiwai Translation Press), 2000. Print.
毛姆·威廉. (Maugham, William). 《月亮和六便士》 (The Moon an Sixpence).李继宏译 (Trans. Li Jihong). 天津 (Tianjin): 天津人民出版社 (Tianjin Renmin Press), 2018. Print.
许钧. (Xu Jun).《翻译论》(Translation Theory). 武汉 (Wuhan)： 湖北教育出版社 (Hubei Education Press), 2003. Print.
许渊冲. (Xu Yuanchong). 《译文能否胜过原文》(“Can the Translation Surpass the Original”). 《教学研究》(Teaching Method Research), no. 2 (1982): 39-47. ---. ed.《再创作与翻译风格》(“Re-creation and Translation Style”). 《文学与翻译》 (Literature and Translation). 北京 (Beijing)：北京大学出版社 (Beijing University Press), 2016. 221-229. Print.
---.《翻译的艺术》(The Art of Translation). 北京 (Beijing): 五洲传播出版社 (Wuzhou Chuanbo Press), 2006. Print.
杨绛(Yang Jiang), 李文俊 (Li Wenjun, et al.) 等. 《一本书和一个世界》(A Book and A World). 北京 (Beijing): 昆仑出版社 (Kun Lun Press), 2005: 35-38. Print. 周领顺. (Zhou Lingshun). 《译者行为批评：理论框架》(A Theoretical Framework for Translator Behavior Criticism). 北京 (Beijing)：商务印书馆 (The Commercial Press), 2014. Print.
Bassnett, S. and A. Lefevere. Translation History and Culture. London and New York: Pinter, 1990. Print.
Cockaigne. Encyclopedia Britannica. 27 Jun. 2013. Web. 17 Nov. 2019 <https://www.britannica.com/topic/Cockaigne >
Even-Zohar, Itamar. The position of translated literature within the literary polysystem. Papers in Historical Poetics. Tel Aviv: The Porter Institute, 1978. 21-7. Print.
Fart. The New Oxford Illustrated English-Chinese Dictionary. Beijing: Renmin University of China, 2004. Print.
Foster. C. Thomas. How to Read Literature Like a Professor. New York: HarperCollins Publishers Inc. 2003. Print.
Hosseini, Khaled. The Kite Runner. New York: The Berkley Publishing Group, 2003. Print.
Lefevere, A. Translation, Rewriting and the Manipulation of Literary Fame. London and New York: Routledge, 1992a. Print.
Maugham, William. The Moon an Sixpence. London: Pan Books Ltd, 1974. Print.
Munday, Jeremy. Introducing Translation Studies. New York: Routledge, 2012. Print.
Take sb. up on sth.” Phrasal Verbs Dictionary. 2013. Beijing: Foreign Language Teaching and Research Publishing Co., Ltd, 2017. Print.
Venuti. L. The Scandals of Translation: Towards an Ethics of Difference. London and New York: Routledge, 1998. Print.
Contemporary Translation Studies
An Analysis of the Book of Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications
摘要：爱德温·根茨勒的《当代翻译理论》和杰米里·芒迪的《介绍翻译理论：理论与实践》被视为翻译史上不可多得的巨作。本文通过对两本巨著的介绍之后，节选了其中有名的翻译理论即尤金·奈达的形式对等理论和功能对等理论以及亚历山大 弗雷泽·泰特勒和严复的翻译原则进行比较，来阐述了翻译的基本准则。通过对比尤金·奈达的形式对等和功能对等理论，找出其优缺点并结合适当的例子，有利于读者把握奈达的翻译思想来更好地指导其翻译实践。同时，通过分析亚历山大 弗雷泽·泰特勒的翻译原则的优缺点再将其与严复的翻译理论做比较，有利于读者理解中西方翻译的差异，来更好地理解在跨文化的语境中如何做好翻译。
关键词：爱德温·根茨勒、《当代翻译理论》、杰米里·芒迪、《介绍翻译理论：理论与实践》、尤金·奈达、形式对等、功能对等、亚历山大·弗雷泽·泰特勒、严复、翻译原则
Abstract: Edwin Gentzler’s Contemporary Translation Theories and Jeremy Munday’s Introducing Translation studies: Theories and Applications are both regarded as the masterpieces in the discipline of translation. After giving a brief introduction of these two great works, this paper tends to select the famous translation theories from the book namely Eugene Nida’s formal equivalence and functional equivalence and the translation principles of Alexander Fraser Tytler and Yan Fu to define the basic principles of translation. After analyzing the Nida’s theories of formal equivalence and functional equivalence, it is better for the readers to understand the Nida’s translation ideas to better guide him in the translation practice by combining the concrete examples to illustrate its advantages and disadvantages. In the meantime, by analyzing the advantages and disadvantages of Tytler’s translation principles and the comparison between the translation principles of Tytler and Yan Fu, it’s better for the readers to understand the influence of difference in the eastern and western cultures on translation. In such a way, it’s better for the translators to do the translation practice in the cross-cultural situation.
Key words: Edwin Gentzler; Contemporary Translation Theories; Jeremy Munday; Introducing Translation Studies: Theories and Applications; Eugene Nida; Formal Equivalence; Functional Equivalence; Alexander Fraser Tytler; Yan Fu; Translation Principles
Introduction:
In this essay, it presents the author’s understanding of the two books: Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications. After a brief introduction of these two books, this paper tends to concentrate on the discussion of four important translation theories. This paper will be divided into three parts. Firstly, after a brief introduction of the great book: Contemporary Translation Theories, and then it will focus on the analyzing of the Eugne Nida’s two famous translation theories namely formal equivalence and dynamic equivalence. By giving out its definition, it’s easier to find the advantage and disadvantage of these two concepts. Then, this paper will go on introducing briefly the Chomsky’s translation studies. And then it will find some commonness and distinction in Nida’s and Chomsky’s opinions in translation. Secondly, it will give a short introduction of the book Introducing Translation Studies: Theories and Applications and it will fix its attention on the translation principles of Tytler and then make a comparison of Yan Fu’s translation principle “Faithfulness, expressiveness and elegance”. By deeper analyzing these two similar translation theories, we can find some commonness and difference in these two translation theories by taking the culture and thinking modes into consideration. At last, this paper intend to give a brief comparison between these two great books by taking the consideration of writing style and content arrangement. All in all, this paper intends to give the readers a better understanding of these two great books and provoke their reflection about these two books.
I Analysis of the book Contemporary Translation Theories
Recently, it is a great pleasure to read a very famous book called Contemporary Translation Theories whose author is called Edwin Gentzler. The second edition of this book has received great success. The publication of this book is significant to the global translation study academia. “Since the mid-19th century, translation theory has maderapid progress, Edwin Gentzler finds out what is useful and rejects what is useless on the translation of today's theories in this book”(Li 2014:111). He also makes a Detailed description in detail several major schools of translation:The North American Translation Workshop, the “Science” of Translation, Early Translation Studies, the Polysystem Translation and Deconstruction. In this book, it presents what is happening in different parts within the discipline. “Gentzler uses his provoke thinking viewpoint to trace the development of literary translation studies from the American translation workshop program, through the polysystems research to deconstruction and postcolonial translation theory and beyond”(Xu and Wang 2000:42). This book not only provides us with a deep way of theorizing the translation but also is effectively a translation practice . At the end of this book, he also points out the future of translation and sends his positive attitude about the translation’s future. The author turns a whole number of the complex theoretical material into accessible language, so that everyone who doesn’t read any books about translation can read this book freely. Apart from that, each chapter in this book is separated so you can read each chapter alone without relying on your understanding of the other chapters. By this way, it is more convenient for us to find the topic of translation that we are interested in to read and find valuable informationfor us. Gentzler’s book provides us with a precise analysis about what the translation school achieved so far and gives his insight into the future of translation.
“This book stands as a continuing translation textbook with some of the most important theories in the field such as “the same aesthetic experience, dynamic equivalence, corresponding literary function, or the deconstruction theory of Derrida”(Li 2014:112). Despite distinct focus, each theory is completed by a conceptual framework that thinks original existence and an understanding of it in the target society. At present, “all translation theories have kept rigid distinction between original texts and their translations text”(Xu and Wang 2000:43).
In the chapter 2, this book introduces the American translation workshop. In this chapter, it mainly introduces the A. Richard’s new criticism and translation, Ezra Pound’s theory of luminous details, Frederic Will’s the paradox of translation and Lawrence Venuti’s rethinking translation. In it workshop, “it emphasizes that translation is a marginal activity, not considered as a proper field of study”(Gentzler 2001:5). However, as time goes by, the process of growth and acceptance of translation boost when many translation courses and workshops were being offered at many universities. There appears many works about this translation workshop but it does not have many books about the translation theories. “In this workshop, the personal opinions may offer some help, but it still lacks the consistent theory to support translation”(Gentzler 2001:44). Therefore, it needs urgently a classified theory for the translation and it yields the coming of the “science” of translation. In this book, it mainly introduces Eugene Nida’s formal equivalence and dynamic equivalence and Noam Chomsky’s syntactic structure and generative-transformation grammar. Here, it will illustrate my understanding of these two concepts about formal equivalence and dynamic equivalence. Edwin Gentzler illustrated the concept of dynamic equivalence in his book Contemporary Translation Theories, 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. The relationship between the target language receptor and the target text should generally be equivalent to that between the source language receptor and the source text(2001:48).
In the dynamic equivalence, Nida focus on the correspondence of the feeling between the target language and the receptor and the source language and the learner. By his understanding, these two feeling should be the similar. More specifically, “dynamic equivalence considers more about the relationship between the reader and the information, which means that the target reader's response to the target text should be the same as that of the source reader's response to the source text”(Liu 2012:242). “Any foreignness and translationese should be avoided in the target text”(Ju 2000:203). Now, it will list the advantages of dynamic equivalence.
“On the one hand, the dynamic equivalence is “somewhat like the free translationwhich emphasizes the translation should achieve the same effect instead of being limitedin the content and form” (Li 2014:112). “It concentrates on the correct way of translating the content of the original text”(Shakernia 2013:2). On the other hand, “it focuses on readers' reaction and analyzes the translation process from the viewpoint of target readers”(Nida 1995:225). In this way, translation is not a single activity, but more social elements are added to make the translation concrete and specific. Moreover, in the dynamic equivalence, due to its classified translation principle it is more suitable to the translation of technology and science essays. The dynamic equivalence provides us a detailed rule of translation during our process of translation so when we translate, we can find the reasonable principles to rely on. These essays should be more formal and official.
However, although the dynamic equivalence has gained a lot of praises it still deserves some limitations. Firstly, “it is just a language conversion and ignores the cultural information taken by the language, resulting in cultural domestication”(Liu 2012: 245). In fact, cultural differences are objective and can not be inevitable, and no one can avoid them. If you have to maintain a dynamic equivalent translation, it will definitely have a negative impact on cultural communication. For example, “‘dongfeng’ is a positive image in Chinese culture while in western society it thinks the west wind is goodmorality”( Shakerni 2013:2) Therefore, it is strange that Shelley's singing of the west wind is translated into "ode to the east wind", because it will hinder the Chinese readers' understanding of the western world. What's more, to judge whether the target readers have similar effects is uncertain and unpractical because they are different in gender, age,educational background and life experience, etc. Strictly speaking, the reader's response is a variable that cannot be regarded as equivalent to the standard effect. Finally, dynamicequivalence information in the text does well, just like the Bible, but it is difficult to realize literary translation, text language is different from general language. Dynamic equivalence, as a concept, puts an .an overly narrow focus on the response of the active hearers, perhaps sometimes at the expense of other factors which are also crucial to adequate translation, such as the accuracy of the message, the uniqueness of the original historical setting.
Next, it will list the definition of formal equivalence. “Formal equivalence is simple and source-oriented. It is like a word for word literal translation”(Shakernia 2013:2). Formal equivalence concentrates on the message itself, in both form and content. “One is concerned that the message in the receptor language should match asclosely as possible the different elements in the source language”(Shakernia 2013:3).The use of formal equivalents might at times have serious implications in the target text since the translation will not be easily understood by the target readership. For example, “in the translation of the sentence of greet others with a holy kiss, these two different equivalence can have distinctly different translation”(Shakernia 2013:3). In the formal equivalence translation, we need to translate it into the translation of saying hello to others with a holly kiss. But it seems strange to others because what’s the meaning of holy kiss. Then, we need to add one explanation of holy kiss which is in the old testament the holly kiss is usually treated as a usual way to greet others. However, in the dynamic equivalence, we need not to take the correspondence of the structure into consideration. We only need to pay attention to the reaction of receptorsof language. We can translate it into the translation of shaking hands with others enthusiastically. From the above example, it’s clear to find the focus of these two equivalences is very different therefore the translation can be different.
Here, it will try to figure out the advantages and disadvantages of formal equivalence. One of the most distinguished advantage of the formal equivalence is that in this translation, “the formal equivalence is keenly oriented towards the source language structure, which exerts strong language influence in determining accuracy and Correctness”(Nida 1995:223). Because the formal equivalence emphasizes the completetranscript of the original text’s content and form so it will have the consistent structure of the original text.Another advantage of formal equivalence is that it put much focus on the accuracy.Because in such translation theory, the target language will try to find a equivalent in the source language. For example, in the sentence of “Please fetch me a glass of water” when translating it into Chinese, we will try to find each word equivalent in Chinese. We will try to find each word such as “please”“fetch”“me” and so on. Then we can find the equivalent in Chinese which can be transliterated into Chinese as “Qing gei wo yi bei shui”. Apart from that, let’s move on to the disadvantages of formal equivalence. One of the obvious disadvantage of the formal equivalence is that sometimes it will neglect the intent of the original text. Because the formal equivalence isreferred as to the literal translation and in such way it may overlook the author’s intent. For example, we often hear Chinese people say:“Ni chi le ma?” In fact, it’s a way to greetpeople in Chinese custom while we cannot translate it into English as “Have you eat your dinner or lunch?”. Instead we should translate it into English as “Hello!”or “Hi!”
Among these two theories, Nida puts the dynamic equivalence in the first place. It has been viewed as his core contribution to the modern translation filed. “Nida pays attention to readers' response and advocates replacing the expression of foreign culture in the original text with the expression habit of the receiving language, namely, domestication”(Nida 1995:224). By far, “Nida has achieved a lot in translation study. He simplifies Chomsky’s theory and adopts only the later two part of the model in order to validate his science”(Gentzler 2001:52). “He is aware of the nature of a practice-oriented approach, attempts to scientifically validate his methodology and apply it to translation as a whole” (Panou 2013: 1) . In this chapter, it also talks about Noam Chomsky’s contribution to the linguistic and translation. In Chomsky’s opinion, the linguistic is a study of science and we can apply many linguistic principles to translation, therefore, the translation can also be said a study of science. Among the Noam Chomsky’s contribution is his transformational-generative grammar. “It is a theory that talks about why people can talk and how people can learn new sentences. It is a theory about language ability. Chomsky holds his opinion that basics and transformation form grammar” (Zhou 2019:5). The basics form deep structure and deep structure transforms to surface structure. Word’s meaning belongs to deep structure . Besides, “he thinks thatlanguage is a unique human natural constitution. Language ability should be more focused on not rather language behavior”(Zhou 2019:6). “The TG Grammar tries to reveal the unity of particular grammars and universal grammars, to explore the universal rules with the hope of revealing the human cognitive system and the essential nature of human being”(Zhu 2018:241).
Both Chomsky and Nida believe that deep, coherent and unified entity exists behind whatever manifestation language takes. However, there exists some difference between their opinions. “Chomsky would not jump to conclusions based on correlations between just two languages, nor assume that a grammar to a particular to one language would work systematically for another” (Li 2011:395). While Nida holds the belief that deep structure and transformatio-nal rules which is divorced from all the problems of translation are similar across languages. All in all, these two great persons all make a big contribution to translation and their theories are still widely used today.
II Analysis of Introducing Translation Studies: Theories and Applications
As for the second book: Introducing Translation Studies: Theories and Applications , it is a very populary book which has undergone through the fourth edition. Introducing Translation Studies: Theories and Applications remains the definitive guide to the theories and concepts that make up the field of translation studies. This fourth edition has been fully revised and continues to provide a balanced and detailed guide to the theoretical landscape. “Each theory is applied to a wide range of languages, including Bengali, Chinese, English, French, German, Italian, Punjabi, Portuguese and Spanish”(Liu and Deng 2010:54). It starts with the definition of translation and then presents us the translation theory before the twentieth century to the modern translation theory. It focus on many important translation theories such as systematic translation theory, polysystem theory translation, functional theories of translation, and so on. There are three reasons why I like this book very much. Firstly, this book is full of content which is arranged carefully and skillfully for the readers to read. It contain an introductory table clearly presenting key terms and ideas, the main text, describing in detail the models and issues under discussion, an illustrative case study, which applies and evaluates the main model of the chapter, suggestions for further reading, a brief evaluative summary of the chapter and a series of discussion and research points to stimulate further thought and research. I am extremely fond of the case study in this book which is also a unique feature of this book. In the case study, it will list a related case about the translation issue in this chapter for readers to think and then this book provide us with a discussion of case studies for us to reflect our thinking. I think it’s a good way for us to relate the knowledge of book into reality which it’s more helpful and useful for us to remember the knowledge in the book. And by applying our knowledge to the real problem in reality, it’s more helpful for us truly understand the essence of translation studies.
Secondly, there are a large number of charts are cited, and the names of the charts are listed on a special page after the table of contents at the front of the book for easy reference. In this way, it is easier for readers to absorb much information contained in the charts. In the meantime, it is clear for the readers to relate the knowledge with the information in the charts. It is also a good way to sort out the large number of information in an ordered way for the readers to have a quick way to absorb the information.
Thirdly, the book includes an appendix to the web sites relevant to translation studies before the final notes and index. These include two web sites that publish information about conferences, recent publications and research, six web sites for international translation journals and four web sites for translation organizations that often contain useful links. In this way, it becomes much easier for the readers to search the information on the websites for further reading and studying.
Now, let’s move on to talk about the content of this book. In the second chapter, this book lists the debate about the word-for-word and sense-for-sense translation which is debate that dominated much of translation theory. “Faithful translation” is an attempt to reach a compromise between the two. Many great translators object to word-for-word translation and they advocate the sense-for-sense translation”(Munday 2013:18). For example, Cicero oppose the word-for-word translation strongly by saying “that I did not hold it necessary to render word for word, but I preserved the general style and force of the language”(Munday 2013:19). “The issues of free and literal translation were for over a thousand years with the translation of the Bible and other religious and philosophical texts”(Munday 2013:22). As for the translation of Bible, there must mention the Martin Luther whose major influence is made by his translation of the New Testament and later the Old Testament. Martin Luther advocates the revolutionary nature of translation. “At that time, the Bible was only available in Europe in a Latin translation. This meant that the majority of the people had no access to the Bible in their native languages”(Stolt 2014:373). He is concerned with the German readers. “Here, he supports the idea of using of “pure, clear German and the building of new languages in translation. Therefore, he used a non-literal translation in his translation of Bible”(Stolt 2014:373). Also, his use of a regional yet socially broad dialect went a long way to reinforcing that form of the German language as standard. “His aim is to keep communication with readers and listeners, but the audience for his new translation of the scriptures was composed not of scholars but plain speakers of vernacular German”(Stolt 2014:374). And thanks to Martin Luther’s efforts of translating Bible, the Germany people now could read Bible freely. Later, the book talks about the translation principle of Dryden, Dolet and Tytler. Here it will put emphasize on the Tytler’s translation principles. As for Dolet has five translation principles while Tytler proposes his three translation rules. “They are the translation should give a complete transcript of the ideas of the original work. Secondly, the style and manner of writing should be of the same character with that of the original. Thirdly, the translation should have all the ease of the original composition.” (Munday 2013:26) Here, we can see that Tytler pursues the balance between the source language and target language. The translator must have the capacity of employing the exact manner and skill in translating his target language. For example, “there are two sentences which express the same meaning but they are different in their writing style”(Xi 2009:41). One is on Monday morning, the park is usually crowded with too many people. The other is on Monday morning, the park attracts many people. It’s obvious that the first sentence is in a negative mood while the second sentence is in a positive mood. These two sentences all convey the same meaning but they differs each other in the mood and style. To be a good translator, you need to be skillful in bringing the same style of the source language to the target language.
The advantages of his translation principle are as follows. First of all, “he abandons the traditional translation idea of dichotomies and he tries not to use these controversial term such as literal translation, free translation to give his translation rules a better and clear way to present”(Bie and Huang 2007:164). Here, in his translation principles, we cannot see the mentioning of the literal translation and free translation which can cause misunderstanding in the translation studies. Secondly, “he clarifies and extends people’s understanding of the metaphor that translators are painters. In his opinion, he advocates that the job of a translator is distinct different from the painter” (Bie and Huang 2007: 166). Although the translator does not use the same color as the original, he must give his "picture" the same power and effect. The translator cannot copy the original style, but must use his own style to translate the perfect script. The more he studies a imitation, the less his copy will reflect the ease and spirit of the original.
Now, let’s move on to talk about the disadvantages of his translation principles. Tytler’s translation thoughts are mainly on the base of his exact experience and subjective observation. “Some people even say that the book just looks like a textbook addressing the translation arts. In the meantime, from his translation theories, we can know that he imitates other translator’s theory, especially Dryden”(Firdaus 2012:285). For example, his first principle “That the translation should give a complete transcript of the ideas of the original work, which is almost same as the Campbell’s accurately reproduce the original meaning”(Firdaus 2012:286). Tytler, “points out that the three principles are in a necessary order. The order arrangement is appropriate, natural and is arranged according to their importance to the translation which cannot change casually”(Firdaus 2012:287). In this way, we can concluded that his idea that if in a case of need to sacrifice a certain principle, the translator should notice the importance of order of translation principle. The translator cannot try to get a beautiful and fluent translation at the expense of the faithful translation of the script. Tytler’s translation has exerted great influence on the later translation studies and left a big influence on the later translators such as our Chinese great translator-Yan Fu. Here, it will list the Yan Fu’s translation theories and then we can have a brief comparison between Yan Fu’s translation principles and Tytler’s translation principles. “Yan Fu is our Chinese great scholar and translator, most famous for introducing western ideas, including Darwin’s natural selection to China in the late 19th century”(Wang 2008:70). Just as Shi Chunrang and Zhao Wei proposed their opinions in their essay Thoughts on Yan Fu's “Faithfulness, Expressiveness and Elegance” and Tytler's Three Principles—a Case Study of Comparative Translation that Yan Fu proposed three difficulties in translation: faithfulness, expressiveness and elegance in the preface to his translation of Evolution and Ethnic.
“Faithfulness” means the full and complete conveying or transmission of the original content or thought. It emphasizes the right way of expressing content of the original source. “Expressiveness” demands that the version must be clear and follow without any grammatical mistakes or confused logic and sense. The translation should convey freely the content of the original source. “Elegance” means that the target translation should be similar to the source text in style(2005:96).
It means that the mood of the target translation should be almost same as the source language. By analyzing carefully, it’s clear to find there are many things in common between these two translation theories.
Firstly, “the first principle and second principle of Tytler are the same as the saying that translation should be faithful to the source language’s content and mood which is similar to the first principle of Yan Fu that emphasizes on the full and complete conveying of the original content”(Shi and Zhao 2005:97). Secondly, these two translation theories all focus on stressing the conveying the thought and content of the source language. And the translation should be available for people to read. “These two theories all emphasize on the conveying the complete transcript of the source text”(Shi and Zhao 2005:98).
It’s clear to see many differences between these two translation theories. Firstly, “they are different in thinking mode. Yan Fu does not make a clear and detailed explanation of his translation theory. Instead it relies on others’ explanation of his translation theory”(Xi 2009:41). Just as a saying, “Everything is clear without saying a word”. To better understand Yan Fu’s translation theory, we need to have the associated “relation and reflection about the great thought of our great ancestors. As we all know, “traditional Chinese mode of thinking is perceptual which tends to make the theory obscure and received. However, westerners attach great importance to rational thinking which makes the theory more concrete”(Shi and Zhao 2005:98). The thinking mode of western is putting emphasize on the rational thinking and it emphasizes one’s rational understanding of the objects and people. Also, “it concentrates on the formal explanation of the objects and people”(Shi and Zhao 2005:98). Therefore, the Tytler’s three translation principles all give respect to the object to the original text. And it repeatedly emphasizes on the importance of the original text and treat the original text as it start point. Apart from that, it also gives the literal explanation in a detailed way. In this way, after analyzing the different thinking between the western and eastern, we can say that Yan Fu do not give a literal explanation of his translation principle. Thus, we can say that his translation principle understands tacitly.
Secondly,“they are distinctly different in the importance. Since the three principles of faithfulness, expressiveness and elegance are presented, the importance of them has not been clearly classified”(Shi and Zhao 2005:99). One of the most important features of Yan Fu’s translation standard is its ambiguous semantic meaning. But in fact, “Yan Fu put emphasizes on the free translation and he proposed the principle of expressiveness to support the principle of faithfulness”(Xi 2009:41). “Since during the process of translation, except adhering to the expressiveness of the original text, the principle of faithfulness is the most difficult task to finish as to the conveying the original text’s mode and style”(Xi 2009:42). Therefore, we can draw a conclusion that principle of expressiveness is vital in his three principles and then is the expressiveness and the last is elegance. We should stick to the general principle of “original meaning”, only then can we have a reasonable logic to give an order on the importance of “faithfulness, expressiveness and elegance”. “While Tytler thinks the order of his three principles is suitable, natural and could not be changed”(Wang 2008:71). Tytler proposes that we can make the conveying the faithful translation of the content at the expense to pursue the beautiful and fluent translation of the original text. “If we must give up one of principles he proposes, he advises that we can give up the least important principle namely the third principle”(Wang 2008:71). In other words, it is the first sacrifice of the original “style and effectiveness”. What's more, the style and mood of the original painting must be conveyed in order to convey a faithful picture of the sense.
Thirdly, “these two translation theories are different in the aspect of value orientation. The reason of this difference is due to the difference in the academic tradition of the emphasizing on the practice and theory level of the east and west”(Wang 2008:73). As is known to all, traditional Chinese translation paid more attention to practice rather than theory. The idea of translation should guide translation practice and should be of reference value. Yan Fu's “faithfulness, expressiveness and elegance” was originally used to describe the difficulty of translation, not as a translation standard. He summed it up from his own practice and was concerned with practice rather than theory. However, western translator put practice and theory at the same level. Tytler's three principles are three levels of difficulties in detail, from the content loyal to distinct style. The reflected logical form is clear and obvious, which is significantly different from the implicit three translation principles of “faithfulness, expressiveness and elegance”. “Western translation theories focus on detailed analysis, rational abstraction and theoretical deduction, and pay attention to logical organization, hierarchy and clarity of content in language expression”(Wang 2008:73). Influenced by traditional philosophy, western translation theories have a strong sense of subject and object throughout the whole process. Taking “expressiveness” as an example, Yan Fu's “expressiveness” and Tytler's third principle “translation should have all the ease of the original composition” have roughly the same meaning, but it’s obvious that they are different in thinking mode. “The Chinese adopt a thought pattern of intuition and understanding while the Englishmen follow a thought pattern of logic and reason, which makes a profound impact on each language”(Chen 2012:126). To this extent, the difference between understanding and rational thinking, as well as the degree of respect for the original text can be best reflected. At last, “these two translation theories are distinct in their motivation. Yan Fu’s criterion is purposeful which aims to attract the elite’s attention”(Wang 2008:73). The literature works that Yan Fu translated from the western world are mainly the great and famous work in the period of western capitalism. “He fully understand this mode of thinking is difficult for the Chinese intellectuals at that time so in this way, he need to make the translation principles easier for the Chinese intellectuals to absorb”(Chen 2012:127). In this regard, he chose this way of spreading his translation ideas which makes his translation principles purposeful. While Tylter just wants to make the whole translation system more systematic and cover content, form and text these three aspects. “His aim in his translation principle is simply trying to make his translation principle known by people and suggest a reasonable translation principle for translators to follow”(Xi 2009:42).
III Comparison between the book of Contemporary Translation Theories and Introducing Translation Studies: Theories and Applications
1.From the aspect of arrangement of the content
Both of these two books all take the line of main translation workshops as its main chapter and then list its contribution to illustrate the content. “In the contemporary translation studies, the author compare the translation group’s advantages and weakness and then give out his own understanding of the study of the translation group” (Li :2014 111).” In the Introducing Translation Studies: Theories and Applications , the author lists the introduction of each translation workshop’s contribution and achievement to translation” (Liu and Deng 2010:54). While these two books’ difference in arrangement is that in the book Introducing Translation Studies: Theories and Applications adds a case study to extend the readers’ inflection about the translation study listed in the book. Apart from that, this book also adds the discussion of case study, summary, further reading and discussion and research points into the book which are lack in the Contemporary Translation Studies. These added parts to the book Introducing Translation Studies: Theories and Applications helps extend the readers’ personal study and help the readers relate the theoretical knowledge with the translation practices.
2.From the content of the material
Both of the books all list the major contribution of each translation workshop but they differ in their focus and approach. In the contemporary Translation Theories, the author will “analyze the advantage and weakness of the each translation workshop and then study the interrelationship between these translation workshops and at last describe the importance of each translation theory to the world and then pose its questions to the presupposition of each translation theory”(Li 2014:111). While in the Introducing Translation Studies: Theories and Applications, the author firstly gives a brief introduction of the chapter content and then illustrates the introduction of each translation workshop in a detailed way. To make the book in a more precise way, the author also lists the summary, case study, discussion of study, further reading and discussion and research points in his book to make the readers to have a more comprehensive way of the book.
Apart from that, these two books all take a method of incorporating the theories and practices into the whole. In these two books, each book all include the material of theories and practices as its contents. For some important parts, the authors all give out their questions in the book. For example, in the Contemporary Translation Theories, the author poses his question about Pound’s translation idea“ Was he talking about intuition, guessing the author’s original intention, or something else?(Gentzler 2001:20) After this question, the author gives out his opinions about Pound’s translation idea emphasizing the translator should both inside a tradition and outside any institutionalized logic. While this point of asking question in the Introducing Translation Studies: Theories and Applications is more obvious. At the end of each chapter, the author will give several questions in his part of discussion and research points. Some of these questions can find the answers in the textbook while some will require the readers to do some additional researches.
Conclusion:
All in all, after this paper’s careful introduction of these two books and detailed analyzing of the translation theories, it hopes to help the readers to have better understanding of these two books. After the deep analysis of the two theories of Nida’s translation theories and the comparison between Tytler’s three translation principles and Yan Fu’s translation rules, it’s better for the readers to understand the basic rule of translation. And also after analyzing the two big translation theories, it’s clear to draw a conclusion that to be able to be a good translator, the translator should not only be skillful in adapting to two kinds of different language and also he needs to have the solid translation practice experiences. He needs to have the complete transcript of the original text by conveying the content of the original text, but also he should imitate the style and mood of the original text.
Works Cited
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Munday, Jeremy. Introducing Translation Studies: Theories and Applications. Routledge, 2013.
Li Jiangchun. “The comment of the second edition of the Contemporary translation theories.” Foreign Language Education. 35.1(Jan. 2014): 111-114. CNKI. Web. 1 Nov. 2019
Xu Dongping and Wang Dongfeng. “Giving comment about the Edwin’s Contemporary Translation theories.” Foreign Language and Their teaching.12(2000):42-44. CNKI. Web. 1 Nov. 2019
Nida, Eugene A. “Dynamic equivalence in translating.” An Encyclopaedia of Translation: Chinese-English English-Chinese [C/Z]. Hong Kong: The Chinese University Press (1995): 223-30.
Shakernia, Shabnam. “Study of Nida’s (formal and dynamic equivalence) and Newmark’s (semantic and communicative translation) translating theories on two short stories.” Merit Research Journal of Education and Review 2.1 (2013): 001-007.
Liu Dayan. “Dynamic equivalence and formal correspondence in translation between Chinese and English.” International Journal of Humanities and Social Science 2.12 (2012): 242-247.
Panou, Despoina. “Equivalence in translation theories: A critical evaluation.” Theory and Practice in Language Studies 3.1 (2013): 1.
Miao, Ju. “The limitations of ‘equivalent effect.” Perspectives: Studies in Translatology 8.3 (2000): 197-205. CNKI. Web. 3 Nov. 2019
Zhou Wenmei. “Interpreting the linguistic idea in Chomsky’s generative-transformational grammar construction.”Yinshan Academic Journal. 32.3(Jun 2019):5-10. CNKI. Web. 4 Nov. 2019
Zhu Enlue. “A brief analysis of Chomsky’s generative-transformational grammar.” Overseas English. (2018):241-242. CNKI. Web. 5 Nov. 2019
Li Zhiwang. “An analysis of Chomsky’s generative transformational grammar and Nida’s ideas about translation.” Journal of Inner Mongolia Agricultural University. 3(2011):394-396. CNKI. Web. 5 Nov. 2019
Liu Fang and Deng Jie. “The comment of the new edition of Introducing translation studies: Theories and applications.” Contemporary Foreign Languages Studies. 4.(Apr 2010):54-58. CNKI. Web. 6 Nov. 2019
Stolt Birgit “Luther’s Translation of the Bible.” Lutheran Quarterly 28.4 (2014): 373-74.
Shi Chunrang, Zhao Wei. “Thoughts on Yan Fu's “Faithfulness, Expressiveness and Elegance” and Tytler's Three Principles—a Case Study of Comparative Translation.” Foreign Language Research 5 (2005):96-100. CNKI. Web. 5 Nov. 2019
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The Emergence of Translation and Interpretation
On the Influences of Eugene Nida’s Translation Theory on Chinese Translation Studies 蒋凤仪 Jiang Fengyi 202070080636 MTI 英语口译
Abstract
Eugene Nida is a well-known and influential western translation theorist, and as one of the representatives of linguistic translation theorist, his translation theory involves various aspects of translation, including the definition, principles, and process of translation, exerting profound influences on western countries and Asian countries, especially China. Since the 1980s, Nida’s translation theory entered China and has received profound attention from a wide range of Chinese scholars. This paper, taking Chinese Translators Journal as the object, aims to have a clear picture of the influences of his translation theory on the Chinese translation studies by investigating the number and content of papers related to Nida from the 1980s to the present.
Key words
Nida; translation theory; influence; Chinese translation studies
摘要
尤金·奈达博士是一位西方影响深远的翻译理论家，作为语言学翻译理论派的代表人物之一，其翻译理论涉及翻译的各个方面，包括翻译的定义、原则和过程等，对西方国家及亚洲国家，尤其是中国影响深远。自20世纪80年代奈达翻译思想进入中国，得到了中国翻译学者的广泛关注，本文以权威杂志《中国翻译》为调查目标，对其从20世纪80年代至今的奈达相关论文的数量和内容进行解读，并分析其翻译理论对于中国翻译研究领域所带来的影响。
关键词
奈达；翻译理论；影响；中国翻译研究
Introduction
Eugene Nida (1914-2011) is considered "one of the most influential theorists in the field of translation" by Delisle. (Tu Guoyuan, Xiao Jinyin 2000, 100) Based on his biblical translation researches, he has created his own unique translation theory and published many well-known books such as The Scientific Exploration of Translation, Translation Theory and Practice, Language, Culture and Translating, etc, in which he proposed his famous translation theories like “dynamic equivalence” and “reader’s response theory”, which have been popular and influential in the world till now. (Tan Zaixi 1999, X)
Unlike western translators, Chinese translators have devoted themselves to translation practices but neglected the compiling of systematic and comprehensive theories. “Although there are dedicated translators who have produced many excellent translation works, the influential theories and researches lag behind.” (Tu Guoyuan, Xiao Jinyin 2000, 3) After the proposal of “Faithfulness, Expressiveness, and Elegance”, Yan Fu’s translation theory has dominated Chinese translation theories for more than one hundred years, which deprived the diversity of translation studies in China. (Tu Guoyuan, Xiao Jinyin 2000, 3)
In the 1980s, Nida’s theory was introduced to China and has soon been widely studied and discussed by Chinese scholars. Among them Tan Zaixi and Lao Long are the representatives, who compiled and translated Nida’s works into Chinese and introduced his translation theory to China. The name Nida is deeply engraved on the history of Chinese translation, and Chinese scholar Chen Hongwei even defined it as “Nida Phenomenon". (Chen Hongwei 2001, 46)
Founded in 1980, Chinese Translators Journal, is an academic journal supported by China Foreign Languages Publishing Administration. Under the guidance of the Translators Association of China, it not only serves as the conference journal of the association but also a window for translation workers to exchange their views on translation and share the fruits of their translation studies. (Chen Hongwei 2001, 46)
As a national-level core academic journal, it represents the authority in the Chinese translation field. Through publishing papers on this journal, Chinese scholars share the latest and hottest issues around translation, and the journal sets up columns such as Translation Research, Translation Theory and Strategy for scholars to discuss and study translation theories at home and abroad, which make it an excellent object to have a glimpse at the trend and development of Chinese translation studies. (Chen Hongwei 2001, 46)
This paper takes the Chinese Translators Journal as the object, going through all the Nida-related papers published on the journal from 1980s to the present, and divides the time period into four stages, each taking for 10 years. By analyzing the number and content of the papers in each stage, it aims to figure out the acceptance and application of Nida’s theory by Chinese scholars and have a clear picture of the influences of Nida’s translation theory on the development of Chinese translation studies.
1. Nida and His Translation Theory
The name Eugene Nida is well known in the history of world translation and even in the world linguistic circles. During his life, he has conducted research in linguistics, semantics, anthropology, communication tools, etc. He worked on the translation of The Bible, published piles of papers, and wrote numerous books to share his views on translation, left the world with precious translation theory treasure. (Tan Zaixi 1999, X)
Nida was born in November 1914 in Oklahoma, United States, and moved to California with his parents when he was five years old. He was raised as a Christian and aspired to be a missionary. After graduating summa cum laude from college, he went on to the University of Michigan, where he earned a master’s degree in 1939 and a doctoral degree in linguistics in 1943. In the same year, he worked for the American Bible Society, and after 1946 he became executive secretary of The Bible Translation Department. It was Nida’s serving this base for a long time that made his translation ideas deeply connected with The Bible and established his own banner in the western translation theory. (Tan Zaixi 1999, XI-XII)
According to Tan Zaixi's book, Nida’s translation theory has mainly gone through three different stages: (1) the stage of descriptive language, (2) the stage of communication theory, and (3) the stage of social symbols. (Tan Zaixi 1999, XV)
Devoted himself to the translation of The Bible, he has summarized his experience and theories in some major works like The Principles of Translation as Exemplified by Bible Translating (1959), Toward a Science of Translating (1964), and The Theory and Practice of Translation(1969), which are all of great significance for the world translation study. His major translation theory could be summarized as the followings:
1) Nida believed that “translating is far more than a science. It is also a skill, and in the ultimate analysis fully satisfactory translation is an art”. (Eugene A. Nida, Charles R. Taber 1969, VII) By science, Nida meant to treat the problems of translating with scientific perspectives like linguistic structures, semantics analysis, and information theory. As there were different types of studies at that time, he tempted to provide an essentially descriptive approach to the translation process, and “the fundamental thrust is linguistics, as it must be in any descriptive analysis of the relationship between the corresponding message in different languages." (Eugene A. Nida 1964, 8)
2) Nida considered the study of translation as a study of communication by applying the theory of communication and information. Like communication, there are source, message and receptor in translation, and if the receptor could not understand the message, the communication is not accessible, so if the readers could not understand the meaning of the translated text, the translation could not be regarded as a success. (Eugene A. Nida 1964, chapter 6)
One should consider the amount of the message and the decoder channel to make sure that the message could be transferred by the decoder channel. A really successful translation, judged in terms of the response of the audience for which it is designed, must provide a challenge as well as information. In the process of translating, the translator should make a full analysis of the source language text from various aspects, such as the author, the message, the receptor and so on. (Eugene A. Nida 1964, chapter 6)
3) One of the well-known theories created by Nida is the “dynamic equivalence”, which was renamed “functional equivalence” later on. He claimed that there were fundamentally two types of equivalence: one of which may be called formal and another which is primarily dynamic. “One way of defining a dynamic translation is to describe it as the closest naturally equivalent to the source language message.“ (Eugene A. Nida 1964, 163)
Under this theory, a translator should not only seek to produce something relatively equivalent in the source language but also produce responses similar to that of the original language for readers. A good translation should meet the following requirements: (1) making sense, (2) conveying the spirit and manner of the original, (3) having a natural and easy form of expression, and (4) producing a similar response. (Eugene A. Nida 1964, 164)
4) Nida has also put forward a four-step procedure in the translation process: analysis, transfer, restructuring, and testing. The most complicated and fundamental part is analysis, especially the analysis of meaning. He focused on the study of grammatical meaning, which concerned the relationship with the words and the kernel sentence, referential meaning, and connotative meaning. He also mentioned that the translators need not to follow this order strictly as some procedures could happen at the same time. (Tan Zaixi 1999, XIX)
In addition to these theories, Nida also focused on semantic analysis and rhetorical research in his later time. Although Nida’s theory has created new perspectives on language and culture and has profound influences in the world, it does not mean that his theory is perfect.
Tan Zaixi points out that “his theories focus too much on solving the problem of communicativeness and intelligibility of translations, thus limiting their scope of application.”（Tan Zaixi 1999, XXIV) Besides, Nida once proposed in his book that translation is a science, but later he changed this claim, and Nida’s early view of translation is very different from his later view of translation, he even questioned whether translation needs to be guided by translation theory in his reply to Zhang Jinghao’s letter. (Zhang Jinghao 2000, 5)
Throughout his life, Nida has made his own contribution to the biblical translation, yielding fruitful achievements in translation theory, and has opened up new perspectives for the field of translation such as linguistics and social semiotics. Even though his translation theory could not be considered perfect, it remains a shining jewel in the western translation theory despite of its limitations.
2. The Studies of Nida’s Theory in China
As soon as the introduction of Nida’s theory began in the 1980s, his new perspectives and valuable guidance for translating practice quickly captured the eyes of the Chinese scholars and has hit the Chinese translation field on a large scale, which could be reflected from the translation studies of Chinese scholars. Compared with other materials, journals have a shorter issuance cycle so as to be more time-sensitive and could quickly respond to the latest developments in the academic world. (Tu Guoyuan, Xiao Jinyin 2000, 15)
As an authoritative magazine in the field of Chinese translation, Chinese Translators Journal records the trend and progress of Chinese Translation studies. The papers published on it related to Nida demonstrates the understanding, studies, and applications of Nida’s translation theory by Chinese scholars. By examining the number and content of relevant papers on Chinese Translators Journal from the 1980s to the present, this chapter aims to analyze the papers around Nida and his theory in 10-year periods to figure out the overall picture of the studies of Nida in China.
2.1 The First Period: Beginning Stage
The first 10-year was from 1980 to 1989: The number of papers focusing on Nida and his theory during this time was 13, the contents of which mostly limited to the introductions of Nida and his theory as scholars in China were not familiar with Nida and his theory at that time. In 1982, Professor Tan Xizai published his paper Translation is a Science----Review on Nida’s Toward a Science of Translating, which introduced Nida’s book—Toward a Science of Translating and some of his major theories like basic principles of translation, the function of translation, and the analysis of meaning, marked as the beginning of the studies of Nida’s translation in China. (Tan Zaixi 1982, 4-11)
Some scholars joined him to have more introductions on Nida and his theories. Lao Long introduced the book On Translation written by Nida and Chinese translator Jin Di, which is a practice combing Nida’s theories with the Chinese translation practice (Lao Long 1987, 56-57), and Shi Heping made introductions on the book From one Language to Another (Shi Heping 1987, 42-44).
Moreover, several scholars also attempted to apply Nida’s theory to solve other translation problems of free translation and literal translation, such as Lao Long. He believed that the equivalence of form and function raised by Nida is the key point to the free translation and literal translation, and the translators must cover the two aspects: form and function to achieve the closest natural equivalent. (Lao Long 1989, 3-6)
Among all those papers, there were also voices of criticism but was very few in number. Although Mr. Lao was among the first to introduce Nida’s theory, he published a paper to share his views after reading what Tan Xizai translated and edited from Nida’s Toward a Science of Translating. He spoke highly of Tan’s work. Meanwhile, he reminded the translators in China that some of the western theories might not be applicable in China, especially the idea of kernel sentence. (Lao Long 1987, 56-57) Qian Linsheng also indicated in his paper that it might not be appropriate to set the reader’s response as the standard of the translation. He argued that the reader's response would be subjective and idealistic to some extent if it separates from the analysis of the original work, which could be used as reference but could never be the standard. (Qian Linsheng 1988, 43)
2.2 The Second Period: Surging Stage
The second 10-year went from 1990 to 1999. The number of papers related to Nida and his theory during that period reached its peak to 22. This period could be regarded as a booming stage of the entering of Nida’s theory, not only owing to the mounting number of papers but also the diversity of the studies.
1) The scholars continued to have a further introduction of Nida’s theory, and at the same time, they compared Nida’s theory with other scholars in a large amount. As Nida has always devoted himself to the compiling of his works, the scholars in China have also spared no effort to follow his theories. Sun Yu has made a full introduction of the book Language, Culture and Translating and considered the views in this book of great reference meaning to Chinese translators. (Sun Yu 1994, 47-49)
Moreover, more scholars tried to make comparisons between Nida and other western translators. Liao Qiyi studied the concept of "equivalence" between Nida’ “closest natural” and “dynamic equivalent” and Catford’s “textual equivalence” and had analyses in his paper, demonstrating that the equivalence in translation was a key concept in the process of translation. (Liao Qiyi 1994, 35-37) Lin Kenan had an overall comparison between Nida's and Newmark's theory to find out the similarities and differences between their theories, aiming to give some references for Chinese scholars. (Lin Kenan 1992, 2-5)
2) There were still a group of scholars, including Lin Kenan (Lin Kenan 1996, 7-10+17), Xi Zhaoyan (Xi Zhaoyan 1996, 3-6), and Heng Xiaojun, Wang Chengzhi (Heng Xiaojun, Wang Chengzhi 1995, 18-20), tried to employ Nida’s theory to solve the translation difficulties in China, and the concept of “translation equivalence” was the major one, for almost all those scholars regarded it as their theoretical support. Lin Kenan took Nida's theory into his translation of documents released by International Table Tennis Federation. In this practice, he used concepts like "dynamic equivalence", "seven kernel sentence", and reader's response, and argued that Nida's way of conveying message in the translating process was practical. (Lin Kenan 1996, 7-10+17)
3) With studies went further, more and more scholars recognized that even though Nida’s theory had provided ingenious perspectives for translation, it still had its own shortcomings. Scholars like Huang Bangjie (Huang Bangjie 1996: 40-42+46) and Wang Shoureng (Wang Shoureng 1992, 45-48) directly pointed out their critics towards the incompetence of the application of Nida’s theory in Chinese-English translation. Yang Xiaorong reflected upon the question in her paper that did the translators in China trully understand Nida's theory, and should the translation field in China make some adjustments towards the study of his theories. (Yang Xiaorong 1996, 9) Heng Xiaojun and Wang Chengzhi took Nida’s dynamic equivalence into compiling a bilingual dictionary but found out it might not work. (Heng Xiaojun, Wang Chengzhi 1995, 18-20)
2.3 The Third Period: Transitioning Stage
The third period was from 2000 to 2009. The number of papers connected with Nida and his theory during this period was 20. During this transition time, though the number of papers remained high, the contents have changed: the introductive papers at this period slumped, instead the scholars applied his theory to discuss the hotspot issues in China during that time, such as the possibility of setting the “translatology” for translation studies. Unlike the previous studies that focused on Nida’s theory only, more and more scholars regarded Nida‘s theory as an object for the comparisons with other major theorists during this time, among which the key concept has transferred from "equivalence" to "function". On top of this, a group of scholars continued to rethink the applications of Nida’s theory in China.
1) Li Tianxin mentioned the transformation of Nida’s thoughts in the possibility of whether translation could be a science to support her idea that translation could never be considered as a science in 2000. (Li Tianxin 2000, 8-10) Lv Jun regarded Nida’s theory part of structuralism and made a review of Nida’s theory, together with some other major translation theories, to list the difficulties and major tasks that Chinese scholars faced when building the discipline of "translatology". (Lv Jun 2001, 8-11)
2) As Halliday’s functional grammar theory and other western theories came to China, more and more scholars compared those theories with Nida’s “functional equivalence” to have a better understanding of these translation theories, Among who Zhang Meifang and Qian Hong was two of the representatives. They listed Nida’s functional equivalence, Holmes’s function-oriented studies, Halliday’s functional grammar theory, and functionalism from German to make analyses between those theories and figure out the meaning of function in each of these theories, which pave the way for the study around function. (Zhang Meifeng, Qian Hong 2007, 10-16+93)
3) As more and more western theories came to China and have been accepted by the translators, a group of translators pointed out the problems. However, at that time, Nida and his theory were no longer the major subject but were included in all the western theories. Lin Kenan, based on four M.A. degree theses, revealed the prevailing problems when scholars and M.A. students applyiing the overseas translation theories, one of which was Nida’s "dynamic equivalence", and gave some suggestions to improve the situation. (Lin Kenan 2003, 46) Zhang Jinghao, taking Nida’s theories as an example, illustrated that most the Chinese scholars have not really understood the essence of those western theories because of some reason like that most of the scholars only read the translated version and never delve in to the original books, and they simply accepted those theories without questioning and further practicing.(Zhang Jinghao 2006, 59-61)
2.4 The Fourth Period: Falling Stage
The last period was from 2010 to 2020. The number of papers focusing on Nida and his theory during this period dropped to 8. The latest Nida-related paper on Chinese Translators Journal was published in 2015. The shrinking number clearly showed that Nida is not the main focus in the translation studies in this new century. Although Chinese Translators Journal could not represent the whole scope of translation study in China, it exactly showed that the research on Nida is no longer mainstream for Chinese translators.
For those 8 related papers, the contents still covered Nida’s major concepts like equivalence in scholar Cai Lijian's (Cai Lijian 2015, 81-87) and Liu Runze, Wei Xiangqing, Zhao Wenjing's papers. (Liu Runze, Wei Xiangqing, Zhao Wenjing 2015, 18-24+127), but more scholars stretched to some theories that have been neglected in the early periods. Li Shaoyan quoted Nida’s social dialects to explain why interpreters should keep the culture in mind when working (Li Shaoyan 2011, 41-44), and both Wang Aiqin (Wang Anqi 2012, 98-102) and Wang Zhaoyuan (Wang Zhaoyuan 2012, 113-116) applied Nida’s translation procedures to form their own mode of translation procedures.
Besides translation studies, as this master of translation passed away in 2011, there was a piece of an obituary together with an article written by Ye Zinan to memorize him, which showed the great grief among the Chinese scholars for the loss of Nida and also the significance of Nida for the translation studies in China as Ye Zinan mentioned in his article:" Nida has a tremendous influences on the translation studies in China". (Ye Zinan 2011, 86)
2.5 Summary
According to the above number and content of the papers, in general, Nida’s theory in China has gone through the process of (1) introduction of works and theories, (2) study and comparison, and (3) retrospection and criticism. Since the 1980s when Tan Zaixi first published Nida's theory in China Translation, it has led to a Nida fever, and translators not only introduced Nida’s theory to China in a large scale but also try to apply Nida’s theory to solve Chinese translation problems, such as the debate between free translation and literal translation.
As the study went further, more and more criticism was formed upon the shortcomings of his theory and the imcompatibility of his theory in China, and then a group of scholars made retrospections on the study of Nida in China, and at the same time, they argued that Chinese scholars should have a dialectical view towards Nida’s theory, to learn its merits and abandon those incompatible. The study of Nida reached its climax in 1990-1999, for the entry of other Western translation theories then distracted Chinese scholars from their research, which was also the reason why a large group of scholars compared Nida’ theory with other translators’ in order to have a deeper understanding of their theories and provide a better reference for Chinese translation.
With only few theories under discussion, the passion for Nida’s theory has been gradually cooled down entering the 21st Century. Among all Nida’s theories, the concepts of dynamic equivalence, function, and translation procedure have been discussed and studied the most and have the greatest influence on Chinese translation scholars.
3. The Influences of Nida’s Theory in China
As a major figure in the translation field, Nida is regarded as one of the most influential theorists in the translation field. His translation theory was the first and most systematically western theory that was introduced and studied in China, which could be indicated from the number and content of the papers on Chinese Translators Journal from the 1980s till present.
3.1 The Studies of Translation in China Before the Introduction of Nida’s Theory
The large-scale translation activities in China originated in the translation of Buddhist scriptures. The first person who formed a theory in China was the Buddhist master Dao An (312-385), who was enlightened by the process of his translating of Buddhist scriptures and proposed the theory of “Five Losses and Three Difficulties”, which was the beginning of Chinese translation theory. In his theory, he raised the question of “Wen” (text) and “Zhi” (form), which is essentially was the comparison of free translation and literal translation. The “Five Losses” covered aspects like the source language, syntax and style of the original text, and the later translation scholars also followed his path to have more researches on separate perspectives but never formed a standard for the evaluation of the translation. (Liu Chaoxian 1994, 2-3)
It was not until Yan Fu put forward the translation standard of “Faithfulness, Expressiveness and Elegance” that established a translation standard for Chinese translators. After Yan Fu put forward his concept, there were a large number of supporters. However, there were also many criticisms. Moreover, some translators gave new meanings to this theory and form their own theories, such as Liu Zhongde’s “Faithfulness, Expressiveness and Closeness”, and many others tried to put aside Yan Fu’s theory and created their own new translation theories, such as Lin Yutang’s “Faithfulness, Fluency, and Beauty” (Liu Chaoxian 1994, 5).
However, it is not difficult to recognize that these theories were still under the framework of Yan Fu’s theory. While the dispute between free translation and literal translation continued among the scholars, they still failed to provide practical criteria for judging translation in China. It was right at the time when Nida’s translation theory was spread into China.
3.2 The Influences on Chinese Translation Studies After the Introduction of Nida’s Theory
Based on the stagnant situation of the Chinese translation theory at that time, Nida brought a new light to the field of Chinese translation, led the trend of studying western translation theories in China, and triggered Chinese scholars to have a critical mind towards western translation theories.
3.2.1 It Brought New Perspectives for Translation Theory in China.
In contrast with the booming studies in translation studies in the West in the 1960s to 1970s, the development of translation studies in China almost paused in the 1950s because of some social unrest, which has been stagnating for at least 20 years. What’s more, translators have been struggling in the dispute between free translation and literal translation without producing a systematic and thorough interpretation. Since Yan Fu’s “Faithfulness, Expressiveness and Elegance” was proposed, it has dominated Chinese translation theory for a long time. The reason why Yan Fu’s theory has been passed down for so many years was that there was no scientific and acceptable theory to take his place for the time being. (Tu Guoyuan, Xiao Jinyin 2000, 100)
Hence, there was an urgent demand for breakthroughs in translation studies. Nida's theory on translation and the theoretical understanding of translation have brought Chinese translators brand perspectives, such as functional equivalence and readers’ response, which have never been fully covered by Chinese scholars and opened a window for Chinese scholars to study the language from the language itself instead of only translation such as linguistics and social symbols. (Tu Guoyuan, Xiao Jinyin 2000, 19)
In addition, Nida’s theory set specific standards for the evaluation of the translation. By studying, learning, and applying Nida’s theory, Chinese scholars have also produced their own corresponding theoretical structures, enriching the theories of Chinese scholars themselves. based on Nida’s theory, Wang Zhaoyuan had made his own translation procedures, which contains six steps: prepare, translate, examine the content, examine the style, examine the form and proofread. (Wang Zhaoyuan 2012, 113-116)
3.2.2 It Led the Trend of Studying Western Translation Theories.
Since the shortcomings and problems of the traditional translation theories in China appeared, the translators in China were also desperate to draw on some helpful theoretical elements from the achievements of the west in this field. Among them, Nida’s theory was a critical one. Since the introduction of Nida’s theory, scholars have conducted extensive discussions and studies from various perspectives. With Nida as a precedent, more and more Chinese scholars recognized the advancement of western theories and introduced other foreign translation theories to China. (Tu Guoyuan, Xiao Jinyin 2000, 18)
Chen Hongwei scanned the papers on Chinese Translators Journal from 1980 to 2000 in all aspects and divided them into four stages. In addition to the introduction of Nida's theory, the theories of five translators were introduced in the first stage (1980-1984), the works and theories of 20 foreign translators were introduced in the second stage (1985-1989), 13 translators were introduced in the third stage (1990-1994), and the approaches and works of 17 translators were introduced in the fourth stage (1995-2000). (Chen Hongwei 2001, 46-48)
While introducing the theories of other translators, a large number of scholars have compared them with Nida’s translation theories, and a large number of Western theories have entered China, enlivening the academic atmosphere of translation theories and enriching the theoretical foundation of the Chinese translation study.
3.2.3 It Liberated the Minds of Chinese Scholars Towards the Western Translation Theories.
After the introduction of Nida’s theory, a large group of translation scholars were attracted to his theory and carried out extensive studies, and almost all of them agreed with his unique perspectives. However, they gradually realized the shortcomings of Nida’s theory. since his theory was based on biblical translation, which bore religious and dissemination elements, and was different from the area of research among Chinese translation scholars, some of his theory was not applicable to Chinese translation.
This reflection on Nida’s theory has also prompted more Chinese scholars to reflect on the introduction and application of other western theories, realizing that Chinese and western theoretical systems are different and that they need to adopt a critical attitude, taking the essence and the dross. In his paper, Zhang Jinghao proposed that it is necessary to look at foreign translation theories calmly and objectively and at the same time return to the proper path of translation research in China, that is, to study Chinese traditions and experiences mainly, supplemented by foreign theories, which is the proper path that translation theory research in China should step on. (Zhang Jinghao 2006, 61)
Moreover, it has encouraged Chinese scholars to question the western authority. In the later studies, it is obvious that even though scholars compared Nida’s theory with other theories and introduced more western translation theories, scholars no longer took the one-sided attitude that they had before, they tried to explore the foreign theories from multiple perspectives of a critical point of view, like positive and negative sides and promote the translation study in China to a more stable and mature path.
Conclusion
From the analysis of Chinese Translators Journal, it can be seen that Nida’s theory has entered China through three stages: translation and introduction of works, study and comparison, and retrospection and criticism, and the number of Nida-related has experienced three periods: surging, transitioning and falling. In terms of time, the discussion was most enthusiastic from the 1980s to the beginning of the 21st century, and the important translation concepts under study included:“ functional equivalence”, “reader‘s response’, and ‘the procedure of translation’, which had a significant influence on Chinese translation scholars.
Throughout the history of translation in China, Chinese translators emphasize practice but not the guiding theory, and even though a small number of translators have summarized certain theoretical experiences, they have not been able to form a complete set of influential theories. Nida’s theory was novel in perspective, excelling in guiding the translation of The Bible, and since the publication of The Theory and Practice of Translation, his theoretical achievements have enjoyed a worldwide reputation in translation, which could add new sparks for Chinese translation study. This is why Nida’s theory has triggered such a strong impact after entering China, which can also be seen from the number of relevant papers in the Chinese Translators Journal.
However, in the later period, Chinese scholars gradually discovered the incompatibility between Nida’s theory and the actual situation of Chinese translation and began to criticize Nida’s theory on a large scale.
At the same time, some scholars proposed to look at Nida's theory calmly and objectively, and finally the scholars realized that it is necessary to adopt an objective attitude towards foreign translation theories, focusing on Chinese translation experiences and practices, and some scholars extracted the merits from Nida’s theories and created their own theoretical systems, which is a new and mature path for the Chinese translation study.
Nida’s theory of translation has opened up a new perspective for Chinese translation and propelled Chinese translation to step on a new and correct path. Although Chinese translation scholars have taken some detours in the middle of this process, they made progress while groping and gradually discovered the path that Chinese translation itself should take, which could be regarded as one of the greatest contribution Nida’s theory has brought to Chinese translation studies.
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A Study on the History of Interpretation and the Prospect of Interpretation in China 雷旷溪 Lei Kuangxi 202070080639 MTI 英语口译
Abstract
This paper mainly outlines the development history of interpretation, briefly compares the development history of interpretation in China and the West and their respective development characteristics, and compares the interpretation research in the West with the late start of interpretation research in China, and the development history of interpretation research in China in the past 40 years of reform and opening up, mainly through four stages: the "budding period" from the late 1970s to the late 1980s, the "initial development period" in the 1990s, the "emerging period" in the first decade of the 21st century, and the "diversified development period" in the second decade of the 21st century.Finally reviewed the current state of development and future prospects of interpretation research in China.
Key Words
Interpretation, historical development, interpretation studies, development trends
摘要
本文主要概述了口译的发展历史，简要对比中西方口译发展历程和各自的发展特点，对比西方的口译研究，中国对口译的研究起步较晚，在改革开放40年来中国口译研究的发展历程，主要经历四个阶段：20世纪70年代末到80年代末的“萌芽期”、20世纪90年代的“初步发展期”、21世纪头十年的“新兴期”、21世纪第二个十年进行中的“多元发展期”，最后就目前中国口译研究的发展现状和未来展望进行评析。
关键词
口译，历史发展，口译研究，发展趋势
1.Introduction
The expression of the meaning of one language through another language is called translation. There are two main forms of translation, namely, interpretation and translation. Interpretation can be between two different national languages, or between a standard language and a dialect or between a dialect and another dialect.
Interpreting has a long history and is one of the oldest professions of human beings. In primitive societies, primitive tribal groups ruled separately.with the development of history, this self-enclosed form of society hindered the economic and cultural progress of human beings, so the tribes had the desire and need to cross the frontiers and develop outward into the countryside for trade and cultural exchange. The language barrier became the biggest obstacle to this cross-ethnic communication. Interpretation as a language intermediary can make people realize the desire of economic and cultural communication with the outside world. Thus,bilingual or multilingual interpretation is born.
Human interpretation activities have also recorded the political, economic, military, cultural, scientific and technological, health and educational interactions between people of all races in the world over the centuries. All the major events in human history have been marked by interpretation. In the history of human development, interpretation activities have become the lubricant that drives the wheels of human society to roll. With the development of the times, people's communication has become deeper and deeper, and the concept of "global village" has gradually come to the fore, so the status of interpretation has become extremely important. The establishment of the United Nations, especially the Geneva International Conference Interpreters Association, has brought its status to an unprecedented level. At the same time, interpretation has also entered the universities as a discipline, and its development has become increasingly rapid and perfect.As a country that attaches importance to international friendship and multilateral trade, China has been paying more attention to interpretation and cultivating interpretation talents, and the research on interpretation in China has been increasing year by year, and China will continue to pay attention to the development and progress of interpretation in the future, and the overall development will show a good and steady rise.（Zhao Yonghong,2007）
2.The overall development and overview of the Interpretation
Language interpreting is known to date back to Ancient Egypt during the 3rd millennium B.C. The first records of interpreting were in the form of Egyptian low-relief sculptures in a prince’s tomb that made reference to an interpreter supervisor.In ancient China as early as the Spring and Autumn period there was the work of translation, at that time was called "tongue man", while we in the "Book of Rites - King's system" “五方之民，言语不通，嗜欲不同，达其志，通其欲。东方曰寄，南方曰象，西方曰狄鞮，北方曰译。”And "The Rites of Zhou - Autumn Officials - Preface Official" (Jia Gongyan, a great scribe and linguist of Tang Dynasty)“译即易，谓换易言语使相解也。”The existence of interpretation in ancient times can also be seen in the book.
Oral communication preceded the emergence of writing, so the work of interpretation also preceded that of translation, so the history of interpretation as a social phenomenon or social activity can be traced back to a long time ago. However, interpretation as an internationally recognized profession began at the end of World War I at the Paris Peace Conference. Although there have been interpreters in Western countries for hundreds of years, most of them are part-time interpreters. It was at the beginning of the 20th century that interpreting was recognized as a formal profession internationally. In 1919, after the end of World War I, the organizers of the Paris Peace Conference recruited a large number of full-time interpreters who worked as official interpreters for the Paris Peace Conference as 'successive interpreters. '(or "consecutive translators," as they were called). "The founders of the Paris Peace Conference ended the agency.
From then on, the professional nature of interpreting was recognized, and the training of basic methods and skills of interpreting began to be emphasized. After the end of the World War Two, the Nuremberg War Criminals Trial adopted the method of near-simultaneous interpretation of the original and translated languages. The emergence of new forms of interpretation, marked by "simultaneous interpretation", made people look at the uniqueness of the profession of senior interpreters. With the creation of the United Nations and the emergence of various global and regional organizations, international interactions have become more frequent, and a vivid modern drama has been performed on the multilateral and bilateral stages of the world, in which interpreters have played a unique role.
The status of professional international conference interpreters is getting higher and higher, the United Nations has established a special translation agency, and the study of its principles and methods by the International Association of Senior Interpreters has also entered higher education institutions. For over half a century, senior interpreters have been looked for by international agencies, governments, and various cross-cultural institutions and organizations. Professional interpreters have become a highly respected and noble profession, especially senior international conference interpreters, who are both intelligent linguists and knowledgeable international diplomats.
However, the history of formal interpreting that we now see commonly used in various international conferences and negotiations is not very long. The first large-scale use of conference interpretation in history was at the end of World War I. The Paris Peace Conference held in 1919 was the first large-scale official use of consecutive interpretation in history.The first large-scale use of simultaneous interpretation in history was at the end of World War II.Before that, consecutive interpretation was commonly used at international conferences because the working languages were mostly limited to French and English, and the science and technology required for simultaneous interpretation equipment had not yet been developed. It was not until 1947, when the trial of Nazi war criminals was held in Nuremberg, Germany, where four languages were used simultaneously: German, English, French and Russian, that the use of simultaneous interpretation began to be experimented with in order to improve the efficiency of the court. Initially, the method used was that after a speech, different interpreters simultaneously translated the speech into the other three languages and transmitted it through headphones to the ears of different listeners. Of course, this was still in fact consecutive interpretation.
Later, further experiments were conducted with simultaneous interpretation of speeches, which greatly improved the efficiency and thus began to be used on a large scale, which led to the first real simultaneous interpretation in history.Now,with the development of science and technology, there were more equipment helping the work of interpreting.It is the golden age of the interpreting profession.
2.1 The development of the Interpretation in west
Interpreting is ancient. Maybe as ancient as languages or mankind. Interestingly enough there are references to interpreters in many different historical sources. Cicero in ancient Rome spoke highly of his interpreter and the services the interpreter did for him. In the Ottoman empire interpreters were called dragoman and their roles were not just interpreting but also acting as guides, go-betweens and door-openers to the Ottoman empire. The Ottoman empire also had sworn court interpreters, as can be seen from old court records from the Ottoman empire. Update December 6, 2010: Another interesting post on dragomans and the history of interpreting by Unprofessional Translations There were also sworn court interpreters in Spain in the 16th Century. And interpreters were also used by the conquistadors to communicate with the indigenous people in the Americas. Although the training those interpreters received were perhaps not to be envied. Natives were brought back to Spain where they worked as slaves and learnt the language. If they were judged good enough they were brought back to their origins to act as interpreters.
Interpreters continued to be employed throughout the middle Ages. Monks of many different nationalities interpret in monasteries; preachers of foreign lands interpret in councils, as well as some individuals interpreting on business expeditions, military incursions and diplomatic meetings.During the Age of Discovery,the use of new and different languages had greatly changed the way we see interpretation today. Christopher Columbus in his first voyage noted that his Arabic and Hebrew-speaking interpreters we not very helpful in communicating with the Indians. After this voyage he decided to capture some Native Americans and teach them Spanish so they could help him as interpreters on his next expedition.
But interpreting hit the headlines with the Nüremberg Trials. Although interpreting was used at the international organizations before the Second World War, this was the first time that large scale simultaneous interpreting was used. Technology now allowed interpreters to listen to the original in head phones and interpret into a microphone that broadcast the interpreting to listeners. Hardly any of the interpreters who interpreted at the Nüremberg Trials had any interpreting training. But most of the interpreters there then went on to a career in interpreting. These interpreters were the founding fathers and mothers of the profession. They were active in the professionalization of interpreters, they helped training new interpreters and they lay the foundations of AIIC, the international association for conference interpreters.
Community interpreters are a different case. Community interpreting has not started its professionalization until the past 10 or 15 years. Community interpreters were typically because of friends and and family of the person needing community interpreting. However, thanks to researchers and very active community interpreters, and in particular thanks to the critical link conference, community interpreting is slowly gaining professional standards in the same way as its big sister conference interpreting. （https://interpretings.net/2010/09/13/history-of-interpreting/） （https://www.access2interpreters.com/history-language-interpretation/#:~:text=Language%20interpreting%20is%20known%20to%20date%20back%20to,tomb%20that%20made%20reference%20to%20an%20interpreter%20supervisor.）
2.1.1The four development stages of western interpretation research
The Pre-research Period
From the 1950s to the early 1960s, mainly focused on interpreters talking about their personal experiences, observing and reflecting on interpreting behaviors and the working environment of interpreters, and exploring issues such as the language and knowledge requirements of interpreters, the difficulties encountered by interpreters in their work, the relationship with clients or fatigue, etc. The issues discussed include the language and knowledge requirements of translators, the difficulties they encounter in their work, their relationship with clients or their fatigue, etc. The research at this stage was not very theoretical, but the two manuals published during this period, Rozen (1956) and Herbert (1952)1, are classics, among which the basic principles and methods of consecutive interpreting notes described in Rozen's book are still widely accepted today.
The Experimental Psychology Period
From the 1960s to the early 1970s, mainly some psychologists and psycho-linguists used the theoretical framework of psychology and psycholinguistics to study the cognitive problems of interpreting, put forward some hypotheses about the process of interpreting, and analyzed source language, noise speaking speed, the impact of variables such as EVS (Ear-Voice Span, i.e. the time difference between the two streams of the source language and the translated language) on interpretation and the countermeasures often adopted by interpreters, etc.. However, some authors are skeptical about whether this phase of research can really help people better understand the interpreting process.
The early 1970s to the mid-1980s was dominated by theoretical research conducted by interpreting practitioners (most of them were part-time interpreting teachers). The most representative theory was the théorie du sens (interpretation theory) created by the École Supérieure des Interprètes de Paris (ESIT), which emphasized that interpretation was centered on meaning rather than on the translation of words and language structures. The théorie du sens theory was once the dominant theory in the interpretation community and still has a positive influence in interpretation training today. However, research at this stage was relatively isolated, there was a lack of communication between schools of thought, and the significance of empirical research was almost completely ignored.
The Renewal Period
It began in the latter half of the 1980s, marked a turning point with an important conference on interpretation held at the University of Trieste in Italy in 1986, from which interpretation research entered a new historical period. In the third stage, the dominant views and theories were openly questioned and challenged, and the interpreting community ended its isolation for many years, and extensive and in-depth exchanges among various schools of thought began. (Xiao Xiaoyan，2002，71-72)
2.2 The development of the Interpretation in china
Interpretation as a specialized profession has a history of more than 2,000 years in China. In ancient times,as early as the Spring and Autumn period,people who were engaged in the profession of interpretation were called "tongue man" or “Yi”. (“译”、“寄”、“象”、“狄银”、“通事”或“通译”) In the Book of Rites(《礼记·王制》), it is written that“五方之民言语不通，嗜欲不同。达其志，通其欲，东方日寄，南方曰象，西方日狄革是，北方曰译。”The "Kueixing miscellaneous knowledge after the collection - translator" (《癸幸杂识后集·译者》)made this explanation: "translation, Chen also; Chen said that the internal and external words are established this transmitter of the language to pass its will, now the north is said to be through the matter."(“译，陈也；陈说内外之言皆立此传语之人以通其志，今北方谓之通事。”) The Later Han Dynasty - The Chronicle of Emperor He mentions the demand for translators at that time: "Duguo Xi refers to, then pass translators 40,000." (“都护西指，则通译四万。”)“译即易，谓换易言语使相解也。”The existence of interpretation in ancient times can also be seen in the book.
Interpretation as a discipline began to be studied by some experts and scholars, and it started relatively late. The study of interpretation in the West basically started after World War II, while in China, it was not until the early 1980s that some articles analyzing the characteristics and techniques of interpretation were published, and its development was relatively slow. Only after 1996 did it start to develop rapidly and achieve some scientific achievements.
Since the founding of the People's Republic of China, China has become more and more active in the international arena. In the early 1970s, China returned to the United Nations and since then its international status has been rising rapidly. After entering the 1980s, marked by reform and opening up, China's economy began to take off and the door to the outside world opened wider and wider. In the 1990s, when the economies of many countries and regions in the East and West were in recession, China's economic train continued to run at high speed with its strong vitality along the track to the ranks of the world's economically developed countries. A China that has chosen a socialist market economy with great success and has become the preferred target of many overseas investors and tourists. A fully open China, which is following the path of a strong nation at a steady pace, has more and more contact points and a larger contact area for foreign exchanges. The demand for all kinds of interpreters is increasing day by day, and the contradiction between the supply and demand of senior interpreters is becoming more and more prominent.
The "Shanghai English Interpreting Qualification Examination" has come into being, and English undergraduate majors in all colleges and universities across China have been offering practical courses on interpreting, and "Research and Practice of Interpreting" as a course combining theory and practice has been included in the syllabus of English master's degree classes by more and more colleges and universities. As a course combining theory and practice, "Interpretation Research and Practice" has been included in the syllabus of English master's degree courses by more and more universities. Some universities have also held national seminars on interpretation. This is the need of the times, the need of the country and the need of the market. At the same time, the study of interpretation has also enriched the theories of linguistics and applied linguistics (such as psycholinguistic studies, discourse studies, bilingual studies and translation studies).
2.2.1The four development stages of Chinese interpretation research
The "budding period" from the late 1970s to the late 1980s
During this period, there were only 27 papers on interpretation published in core foreign language journals,and the research on interpretation in China was still in the nascent stage, and the topics discussed in the papers were mostly at the level of experience introduction, and many papers only raised some phenomena and problems without in-depth discussion from the theoretical level.The landmark event of this period is the opening of the "United Nations Interpreter and Translator Training Course" in Beijing Foreign Language Institute in 1979, which has trained nearly 100 interpreters by the early 1990s.(Chen Bei,2009)
The "Initial Development Period" in the 1990s
Between 1990 and 1999, 112 papers on interpretation were published in core foreign language journals, and the research on interpretation in China entered the "initial development period". Most of the papers in this period were mainly focused on the summary of interpretation skills and the discussion of the prescriptive teaching methods, and in general, the interpretation research in this period lacked theoretical guidance. Although a few scholars (e.g. Bao Gang and Liu Heping) began to pay attention to the combination of interpretation teaching concepts and interpretation theories, the theoretical perspectives are still relatively homogeneous and mainly focus on interpretation theories.
During this period, professional interpretation teaching started to be initiated in institutions. In the 1990s, Beijing Foreign Studies University started to establish a senior translation school, Guangdong University of Foreign Studies established a translation department in the College of English, and with the support of the British Council, Guangdong University of Foreign Studies and Xiamen University both offered professional interpretation courses, and Beijing Language and Culture College also offered professional interpretation courses in the French major.The first and second National Symposium on Interpretation Theory and Teaching held in 1996 and 1998 were the main academic events of interpretation in this period, marking the beginning of the development of interpretation research in China with the awareness of research fields.(Chen Bei,2009)
The "Emerging Period" in the first decade of the 21st century
With the formal establishment of interpretation majors in some universities and the development of interpretation practice in the direction of professionalization and specialization, interpretation research in China entered the emerging period. 251 papers on interpretation were published in core foreign language journals from 2000 to 2009. In this period, not only the number of interpretation papers has increased significantly, which is equivalent to twice of the previous period, but also the quality of research has improved significantly, and interpreting researchers have started to break away from the traditional research perspective, pay attention to the research results of other disciplines (Liu Heping 2001a), and are not satisfied with putting forward some prescriptive principles and methods of interpreting and interpreting teaching, but begin to try to explore the inner laws of interpreting and the principles and methods of teaching In this period, Shanghai Foreign Language Institute (SFLI) has been working on the concept behind the teaching of interpretation.
During this period, Shanghai Foreign Studies University and Guangdong University of Foreign Studies, etc. established senior translation schools one after another, and the training of doctoral students in interpretation studies also started in Beijing Foreign Studies University, Shanghai Foreign Studies University and Guangdong University of Foreign Studies, etc.
The "National Conference on Interpretation" was held every two years and became an important academic event to unite the strengths of interpretation research, and the 5th National Conference and International Conference on Interpretation held in 2004 was themed "Interpretation Professionalization: International Experience and Development in China".With the theme of "Professionalization of Interpretation: International Experience and Development in China", the conference focused on the problems and challenges faced by Chinese interpreters on the road to professionalization, such as the standardization and professionalization of the profession and the marketization of interpretation, and discussed the training and certification of interpreters, interpretation theory and interdisciplinary research, as well as interpretation teaching and evaluation (Yuanyuan Mu and Jun Pan 2005), and began to publish the Proceedings of the National Conference on Interpretation after the conference. The conference also started to publish the proceedings of the National Conference on Interpretation after the conference.(Chen Bei,2009)
The "Period of Diversified Development" in the Second Decade of the 21st Century
From 2010 to 2017, there were more than 300 papers on interpretation in core journals. In this period, not only the number of published papers continued to increase, but also the quality of research has been significantly improved, the research themes were diversified, and the research methods are also more diversified. The vigorous development of interpretation research in China during this period is inseparable from two driving forces: first, the establishment of undergraduate translation majors and master's degrees in translation (MTI) in mainland China; second, the strengthening of exchanges between the Chinese interpretation research community and the international interpretation research community.
During the 7th National Conference and International Symposium on Interpretation, the interaction between the conference organizers and representatives of the international interpretation research community led to the publication of the authoritative international journal Interpreting: International Journal of Research and Practice in Interpreting in 2009. In 2011, the book was published in John Benjamins Publishing's famous "Benjamins Translation Library" under the title of "Chinese Interpreting and Interpreting China". The book was published in 2011 as a stand-alone book entitled Chinese Interpreting and Interpreting China in John Benjamins' famous Benjamins Translation Library series, which then became "an international showcase of the interface of Chinese interpreting research" (Wang Binhua and Zheng Xun 2011).
And,some young Chinese scholars have completed their doctoral dissertations in the field of interpretation research and become the new force of Chinese interpretation research; some Chinese interpretation researchers have started to go to international academic circles, either publishing papers in international important translation journals or applying for teaching positions in international famous universities, forming interaction with international interpretation research circles.
3.Current situation and the prospect of the interpretation in China
At present, the interpretation work is subdivided into five major categories:conference interpreting,court interpreting,business interpreting,accompaniment interpreting and document translation. From the perspective of language, there is a need for Spanish, Korean, Japanese, French, German and other small language talents.
Nowadays, with the expanding foreign economic and cultural exchanges, a translation market of ten billion RMB has been created in China. Especially in the past two years, a large number of translation companies emerged all over the country, and the translation service market in China is expanding rapidly. At present, there are more than 6,000 professional translation registration companies of various kinds, and there are tens of thousands of companies registered in the name of consulting companies, printing agencies, etc., which actually undertake translation business. In Shanghai alone, there are more than 200 translation registration companies.
However, the shortage of translation service teams is still a major problem plaguing the translation industry. The existing translation professionals employed in China are about 60,000, and the number of translation practitioners is conservatively estimated to be 600,000, while the relevant sample survey shows that the number may reach 1 million. Even so, the existing translation team is still unable to meet the huge market demand.(wenku)
Guo Xiaoyong, executive deputy director of the China Foreign Language Bureau and first executive vice president of the China Translation Association, said that the biggest challenge facing Chinese translation work is undoubtedly the shortage of qualified translators, and "it is not a shortage in the general sense, but an extreme shortage, especially the serious shortage of high-quality and professional translators who can undertake the ever-expanding tasks of foreign cultural exchanges.(http://www.xinhuanet.com//politics/2012-12/06/c_113936710.htm)
The current translation work also faces many problems and challenges, including the lack of scientific understanding and due attention to the importance of translation work and its laws, as well as the unclear positioning of the industry, which affects the sustainable development of the industry, and the lack of access system, which causes a number of poorly qualified translation enterprises and practitioners to enter the translation market.
according to the statistics of the Ministry of Human Resources and Social Security, by the end of 2010, there were less than 30,000 professional translators (i.e. those who have obtained professional and technical titles of translation) in state-owned enterprises and institutions; the number of people who have passed the national translation professional qualification (level) examination is more than 27,000; the undergraduate and master's degree education in translation which started not long ago It is estimated that only a few thousand translation graduates have been trained so far, and it is difficult for such a limited professional team to meet the needs of increasingly extensive international exchanges.
Over the past 30 years, with the joint efforts of the Chinese translation industry and people inside and outside the industry, the face of China's translation industry has undergone great changes. Among them, as of November this year, 57 colleges and universities in China have been approved to offer professional degree courses in translation and 159 colleges and universities have been approved to offer professional degree courses in translation. Translation education has developed from being an auxiliary means of foreign language teaching in the past to becoming an independent discipline specialty for training professional translation talents and translation research talents, and has made a major breakthrough in the status of higher education, and the translation discipline system has become more and more perfect; the language service industry with The language service industry with translation as its core has developed into a new industry, with an average annual growth rate of 18.4% between 2003 and 2011; it is expected to grow at an average annual rate of 15% during the 12th Five-Year Plan period, which will be higher than the average speed of China's economic development.
With the increasing international status of China, the density of international conferences is also greater, and the number of professional English interpreters capable of handling larger international conferences in China is only about 10,000. so we should cultivated more interpreting talents and attach great importance to the cultivation of high-quality and specialized translation talents in shortage,establish an industry-university-research combination model linking industry associations, colleges and universities and employers, further improve the translation professional education system, further improve the evaluation and certification system for translation talents and promote it in the whole society to form a consensus in the industry.(http://www.xinhuanet.com//politics/2012-12/06/c_113936710.htm)
With the increasing international status of China, the density of international conferences is also greater, and the number of professional English interpreters capable of handling larger international conferences in China is only about 10,000. so we should cultivated more interpreting talents and attach great importance to the cultivation of high-quality and specialized translation talents in shortage,establish an industry-university-research combination model linking industry associations, colleges and universities and employers, further improve the translation professional education system, further improve the evaluation and certification system for translation talents and promote it in the whole society to form a consensus in the industry.
4.Conclusion
Interpretation has gone through a long process of development from low to high level, from imperfect to increasingly perfect, and it continues to develop steadily along a long development trajectory of more than two thousand years, and its characteristics will be increasingly enriched and intermingled.
Today, the wheel of history has brought us into a new century. It is the century of comprehensive revitalization of our country, the century of recasting glory, the century of extensive exchanges and common prosperity between Chinese culture and cultures of all ethnic groups in the world, and it is also the golden age of the interpreting profession. Over the years, China has carried out all-round and multi-level exchanges with other countries in the world, allowing us to better understand the world and the world to better understand us. As an indispensable intermediary force in Sino-foreign exchanges, foreign interpreters are shouldering the heavy responsibility of history. Today, more than ever, China needs a large number of qualified full-time or part-time interpreters to build and strengthen the bridge of foreign communication.
Reference
- Li Nanqiu 黎难秋(2002),中国口译史[The history of interpretation in China],青岛出版社[Qingdao Press]
- Zhao Yonghong, Zhao Hualing, Yao Jiaonv, Huang Lina, Wan Lili 赵永红，赵华玲，姚脚女，黄丽娜，万莉莉(2007),口译的发展史及特点[The history and characteristics of interpretation]
- Xiao Xiaoyan 肖晓燕(2002),西方口译研究：历史与现状[Study of Western Interpretation: History and Current Situation],71-72
- https://www.access2interpreters.com/history-language-interpretation/#:~:text=Language%20interpreting%20is%20known%20to%20date%20back%20to,tomb%20that%20made%20reference%20to%20an%20interpreter%20supervisor.
- http://www.xinhuanet.com//politics/2012-12/06/c_113936710.htm
- Chen Bei 陈蓓(2009),中国口译研究：历史和现状分析[Study of Interpretation in China: An Analysis of History and Current Situation]
- https://interpretings.net/2010/09/13/history-of-interpreting/--Lei kuangxi (talk) 15:28, 21 December 2020 (UTC)Lei Kuangxi
The Three Translation Climaxes in the History of Chinese Translation in Relation to the Social and Cultural Development of China 郑华君 Zheng Huajun 202020080669 亚非语言文学（朝鲜韩国文学方向）
Abstract
The translation of Buddhist scriptures, which began in the Eastern Han Dynasty, formed the first important period in the history of translation in China. In the following thousands of years, the history of Chinese translation has gone through some important historical periods, and the theory and practice of translation have constantly interacted with each other. When we open the history of translation, we can see that a large number of translators appeared during the translation climaxes in different periods of Chinese history, and both the theory and practice of translation have made great achievements. The several translation climaxes in Chinese history have had an important impact on Chinese literature, culture and society, including the development of Chinese translation itself.
Key words
History of Chinese；Translation Climax； Socio-Cultural Development in China
题目
中国翻译史上的三次翻译高潮与中国社会文化发展的关系
摘要
起始于东汉时期的佛经翻译形成了我国翻译历史上第一个重要时期。在此后的一千多年的时间里, 中国翻译史上又经历了一些重要的历史时期, 翻译理论与实践不断互动。打开翻译史册, 可以看到中国不同时期的翻译高潮都产生了一大批翻译家, 翻译理论和实践都取得了很大成就。中国历史上的几次翻译高潮对中国的文学、文化、社会包括中国翻译事业自身发展产生了重要影响。
关键词
中国翻译史 翻译高潮 中国社会文化发展
I.Introduction
Scholars who study translation have different views on the division of historical periods of translation climaxes.
Some think that the translation circles in China has experienced five great climaxes so far, namely, the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, the translation of Western studies from the Opium War to the May Fourth Movement, the translation of Eastern and Western literature from the early period of the Founding of the People's Republic to the Cultural Revolution, and the period when translation has blossomed in various fields from the 1970s to the present.
According to some people, "the fourth translation climax in Chinese history is now flourishing on the land of China, and it is a spectacular scenario. There were three translation climaxes in Chinese history: the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties, the translation of science and technology in the late Ming and early Qing Dynasties, and the translation of Western studies from the Opium War to the May Fourth Movement. But this translation climax is incomparable to the three previous ones in terms of scale, scope, quality and contribution to the development of Chinese society." (Ma Zuyi 1998:46).
And André Lefevere, in his article Thinking about Chinese and Western Translation, mentions that "there were three large-scale translation climaxes in the history of Chinese translation, namely, the translation of Buddhist scriptures from 2nd to 7th centuries AD, the spread of Western Christian culture in the 16th century, and the introduction of modern Western thoughts from the 19th century onwards. " (Zhang Jinghua 2006 (2) :66-71)
We believe that the second viewpoint is similar to the third viewpoint to some extent, therefore, this paper will analyze the relationship between the three translation climaxes in the history of Chinese translation and the development of Chinese society and culture by examining the first three translation climaxes that have been completed.
This is because such a division is conducive to analyzing the interactions between translation and society and culture. The four translation climaxes have made translation no longer a "pigtail" or a "matchmaker", and have freed translation from the superficial understanding that it is only a tool of communication. Next, we will focus on the impact of these climaxes on the development and change of society and culture, and the role of each climax on the society and culture of a specific period.
II.Introduction of the three translation climaxes in the history of Chinese translation
1.The First Translation Climax-The Translation of Buddhist Scriptures from the Eastern Han Dynasty to the Tang and Song Dynasties
The first high point of translation in China was the translation of Buddhist scriptures, which began in the Han Dynasty, flourished in the Tang Dynasty, declined in the Song Dynasty, and came to an end in the Yuan Dynasty, and its influence on Chinese culture and thought was enormous. Generally speaking, the emergence of any phenomenon in human history has its specific political, economic and cultural background, which provides the soil for the germination and growth of such phenomenon, and translation of Buddhist scriptures is no exception.
During the Eastern Han Dynasty, the poor socio-political conditions made the working people want to get spiritual comfort through religion, and the rulers at that time also wanted to use Buddhism to anesthetize and confuse the common people to consolidate their own ruling position, which opened the door for the translation of Buddhist scriptures. At this time, the translators were mainly some monks, who were supported by the ruling class and had a special translation field. During this period, many translation theorists and masters emerged, such as Zhiqian, Dao'an, Hatamurash, Xuanzang, Zanin and so on. All of them have their own representative translation theories, and the popularization of Buddhism in China and the development of translation are inseparable from their efforts.
At the same time, the translation of Buddhist scriptures also had a great influence on Chinese culture, such as influencing the Chinese language in terms of sound and word, word and meaning, enriching the world of imagination, strengthening storytelling, changing the form of literature, and influencing people's outlook on life. On the whole, translation of Buddhist scriptures is not a simple code-switching, it needs conditions and social soil for its emergence and development; or vice versa, the development of translation cause also nourishes the soil where it is nurtured.
2.The Second Climax of Translation-Technical Translation in the Late Ming and Early Qing Dynasties
The second climax of translation went beyond the scope of religious translation and was linked to technological progress and social development. With the development of maritime navigation, the exchanges between countries were more frequent than before, and such exchanges were not limited to commodities, but also included culture, science and technology, religion and politics. At the same time, the development of handicraft industry in the late Ming and early Qing dynasties contrasted with the relative backwardness of science and technology, which was the historical requirement for the emergence of scientific and technological translation.
In the midst of continuous exchanges, missionaries in the late Ming and early Qing dynasties, as the medium for the exchange of Chinese and Western thought and culture, imported Western European science and culture such as calendar, astronomy, mathematics, physics, philosophy, etc. into China. During this period, many of the most famous translators emerged, such as Xu Guangqi, Li Zhizao, Yang Tingjun, as well as the Italians Ricci and Xiong Sanbao, the Germans Tang Ruowang, and the Belgians Nan Huairen and James Luo.
The translated scientific and technological works had a certain influence on the cultural structure of China at that time, making a group of aspirants realize Chinese cultural deficiencies and the importance of science and technology, thus promoting the development of Chinese science and technology, and laying the foundation for the later translations of Western studies, which enabled Chinese intellectuals to see the Western advancement and China itself, and to be inspired in their thinking.
3.The Third Climax of Translation: Translation of Western Studies from the Opium War to the Post-May Fourth Period
China's humiliating modern history brought about great changes in the aspect of society and people's thinking, and more and more educated people began to recognize China's backwardness and intended to learn from Western countries by various means to spread some new technologies and ideas, in order to open up the people's wisdom and promote social progress.During this period, translations of natural sciences first appeared, then social sciences, and later literary translations took shape, including traditional Chinese social novels, romance novels and historical novels, as well as political novels, educational novels, science fiction novels and detective novels, which were not found in traditional Chinese novels. The instrumentalism and political overtones of these literary translations were unprecedented.
A large number of translations led to a great development of translation theories, and the famous translators and translation theorists included Yan Fu, Lin Shu, Zhang Yuanji, Zhang Shizhao, Lu Xun, Qu Qubai, Zeng Xubai, Chen XiYing, Lin Yutang and so on. They have discussed translation strategies, translation standards and translation criticism, which have made great contributions to the development of translation theories in China.
On the other hand, the impact of this translation climax on Chinese was also great. Some translators, such as Yan Fu and Lin Shu, insisted on using ancient style to translate Western studies; some translators, such as Qu Qubai, insisted on "absolute vernacular"; others, such as Lu Xun, "disagreed with the absolute exclusion of literary language and written language from the translation language and advocated the so-called 'absolute vernacular'. Other translators, such as Lu Xun, "disagreed with the idea that the so-called 'absolute vernacular' should be advocated for the absolute exclusion of literary and written languages from translation.
In short, this culmination of translation has freed Chinese from the constraints of literary language and greatly enhanced the expression of the language, making it very different from before in terms of its expressive, communicative, and aesthetic functions, and enriching its emotional colors,at the same time, its grammatical functions have also been enhanced.
The constraints and influence of socio-cultural factors on the three translation climaxes
"Translation is never produced in a vacuum" (Lefevere 1998:3). Therefore, translation studies need to "objectively examine the dynamics of translation in a particular historical and cultural context, analyze and study the constraints of social, historical and cultural factors on translation strategies and methods, and the impact of translations on the receiving culture". (Liao Qiyi 2002 (2):106-109) Translation usually reflects the position of the subject culture to the foreign culture, and the translation strategy is usually the result of the interaction between the subject culture and the foreign culture, so the choice of translation strategy is never accidental.
1.The first translation climax
The first translation climax spanned the Han and Tang Dynasties. There was no lack of translators from the Eastern Han Dynasty to the Tang Dynasty, for example, Xuanzang, a landmark translator in the history of translation, was born in the Tang Dynasty. Long-term political stability and unprecedented socio-economic development built up its national power and created a harmonious cultural atmosphere at that time. All kinds of ideas, cultural and artistic forms blossomed and competed with each other.
The country as a whole showed a healthy and positive cultural mentality, because it was tolerant and unrestrained, and dared to introduce foreign cultures, which led to an unprecedented peak of economic and cultural exchanges between China and other countries. A healthy national cultural mentality undoubtedly provided a wonderful platform for Xuanzang to achieve immortal works in the history of Chinese translation. Before that, many translators had already established translation standards and translation theories worthy of reference, such as "On the Five Failures" and "Three Failures" by Dao An of the Western Jin Dynasty, and "The Eight Preparations" by Yan Bo of the Sui Dynasty, The translation method is already quite thorough.
As a patriarch of his generation, Xuanzang, who was well versed in Sanskrit and Chinese, deeply studied Buddhist texts, and was well excelled in Buddhist doctrine, changed the old practice of relying on foreigners for translations and became the founder of new translations by taking charge of his own translations and punishing the mistakes of previous generations. It is no coincidence that his translations have met the demand of "faithfulness, expressiveness, and elegance" from the beginning to the end, i.e., they are both "true" and "popular", and no one has been able to surpass them so far.
The rigorous attitude of Xuanzang in translating the scriptures, the large number of volumes, and the fluency of his translations have surpassed those of the masters before and after him. His translation is prudent and precise in language, so it has reached the "perfection". He does not advocate the style of translation of Hatamurashi, which is "not strict to get the original text, but directly taking the meaning", and opposes the style of direct translation. His translation strives to match the words and meaning of the original text, while the text follows the words, and he does not stick to one case of direct translation.
His aim was not to exoticize the Chinese language, but to create an original style of translation that was "strict and serious", without compromising the original meaning, to make it easy for the reader to understand. Firstly, he understood the original text thoroughly, and then expressed it clearly in appropriate Chinese, and often added a concluding phrase after a section to make the translation exegetical and enriching; sometimes he used another translation name instead of specialized terms to make it easy for readers to understand. His theory of "five non-translations" of sound and meaning became the model for later translations of scriptures.
Liang Qichao, in "Translation of Literature and Buddhist Texts," argued 'If Xuanzang is a translator, then the translation is straightforward, full and harmonious, and the ultimate track of the Way. According to the research of Indian scholar Pak Lok Tin and Chinese scholar Zhang Jianmu, Xuan Zang successfully used translation techniques, such as complementary method, omission method, transposition method, division method, transliteration method and pronouns reduction method in his translation of the scriptures.
After an in-depth study of the Sanskrit and Chinese Buddhist scriptures, Liang considers Xuanzang's translation 'faithful to the original text and not awkward to read, it has reached the pinnacle of excellence'. Although the main culture of Xuanzang's time 'occupied the central position of culture', it 'absorbed heterogeneous cultures' (Zhang Jinghua 2006 (2): 66-71).
It has enriched itself, and has been promoted and developed. "Liang Qichao found that, in terms of vocabulary alone, there are about 35,000 words in Chinese that come from translations of Buddhist scriptures, such as 'cause and effect', 'world', 'perfection ', 'enlightenment', 'true meaning', etc. In terms of syntax, the judgment-sentence 'is', the interrogative sentence 'what is ', the dictum 'not also', and the passive sentence 'be done' and so on.The Chinese language has been introduced one after another, and has become familiar to people." (Zhang Jinghua 2006 (2):66-71)
2.The second translation climax
The second translation climax occurred in the middle and late Ming Dynasty. During this period, the feudal rulers adopted a policy of seclusion, which hampered China's progress and its exchanges with the outside world., and only a few translations were published, such as the Northern Song Dynasty, where Emperor Taizong built a translation institute in the Taiping Xingguo Temple in Kaifeng and issued an edict to translate the scriptures. In the Yuan Dynasty, several people, such as Bahesipa and Guanshangba, were ordered to translate the scriptures.
In the Ming Dynasty, the government's control over society was the tightest it had ever been; the eunuchs were poisoned, adding to the misery; the scholars were trapped in the eight examinations and lacked independent thought; and the reopened Great Wall prevented nomadic encroachment and cut off free communication.By the time of the Great Geographic Discoveries and the European Reformation in the sixteenth century, the old religions did no longer exist in the West and had to go to the East to find new horizons with the colonial expansion.
The famous missionary Matteo Ricci created a new way of missionary work, which also led to the climax of translation. He studied Chinese, studied the Confucian classics, put on wear Confucian costume, and integrated himself into the Chinese culture as much as possible; he also interpreted Catholic doctrine with Confucianism, and allowed his followers to worship Heaven, ancestors, and Confucius.
In the "General Catalogue of the Calendar" submitted by Xu Guangqi in the spring of 1631, he put forward not only the opinion that the translation of the Western calendar must be prioritized and progressed step by step, but also his own translation ideas: "In my humble opinion, if we want to surpass, we must understand; before we understand, we must first translate." That is to say, only through translation can we "understand" (learn and master), and only through "understanding" can we "surpass" (win).
It can be seen that the translation and importation of scientific knowledge at that time played a certain role in promoting the socio-economic and cultural development of China, and had an awakening effect on many intellectuals of the Chinese scholarly class. The influence of missionaries in China, through translation, led to the spread of Western learning to the East, far more so in terms of scientific and cultural exchange than in terms of mission itself. As a result, "a period of peak science and technology emerged at the end of the Ming Dynasty, when scientific development took on a new life after a long period of silence". (Da Xiang 2005:61-64)
3.The third Translation Climax
The third translation climax was seen in the Qing Dynasty. The three dynasties of Kang Xi, Yong Zheng and Qian Long were the most important ones, which seriously suppressed the wisdom and freedom of the people; the rulers were conservative and arrogant, and they enjoyed themselves in a closed country. The whole country closed its eyes and ears, and inhibited the development of thought, culture, science and technology lagged seriously, which inevitably led to backwardness and defeat. In the nineteenth century, the Western ships and cannons opened the closed-door of China, completely shattering the daydream of a great nation.
Along with the division of spheres of influence by the powers, the Western modern thinking also poured in. However, "when a world-centered culture accepts other cultures, it usually takes the way of behavior of its own culture as 'natural' and only correct, and the foreign cultural components will be 'naturalized' without any doubts and restrictions. '". (Gu Jun, Gu Nong 1999 (9):12-13) The deformed nature of semi-colonial and semi-feudal society made the translators in the late Qing Dynasty eager to introduce advanced Western ideas on the one hand, and to submit to the ideology and values of feudal culture on the other hand.
It is difficult not only to translate but also to read. As a result, the translations were not only difficult to understand, but also unfaithful to the original text, resembling adaptations. At that time, China was facing a crisis of national survival, and the dominant culture was about to break up, "no longer occupying the central position of culture, it had to achieve the purpose of creative transformation and cultural reconstruction through the absorption of heterogeneous cultures". (Zhang Jinghua 2006 (2):66-71)
Therefore, in order to "seek new voices in foreign countries", "not only will the outside not lag behind the world's trend of thinking, but the inside will still lose its inherent bloodline" (Lu Xun 1992:12-13), translation must (Lu Xun 1992:12-13) Translation must "seek the truth"; in order to "seek the truth", translation must "tolerate as much disorder as possible". (Zhang Jinghua 2006 (2):66-71)
At the end of Qing Dynasty, Ma Jianzhong proposed the saying of "good translation" in his "Ma's Text": "We must first translate the words of the translator of the two countries, deeply enjoy the words, and compare the words and sentences, in order to examine the source of the breeding of each other's words, and the reason of the similarity and difference. All the actual meanings of the current phase, and the elaborate investigation, to examine the sound of its high and low, analyze the complexity of its words and sentences, and exhaust the perversion of its style, as well as the meaning of the profound and mysterious reasons."
The meaning of this passage is quite rich and comprehensive. It covers style, grammar, rhetoric, and even the field of general cultural studies. Ma Jianzhong's standard of "good translation" is to strive for a translation that does not differ in meaning from the original text, and that enables the reader to read the translation and feel the same as the reader of the original text. This formulation is very close to the modern equivalence translation theory."The May Fourth Literary Revolution" replaced the literary language with the vernacular language, changing the direction of Chinese literature and becoming a watershed event in the history of modern translation.
Lu Xun, who was the most influential translator among the left-wing literaries in the 1930s, opposed the localization of the cultural "other" and advocated that "all translations must take into account both sides, one of course striving for its easy interpretation and the other preserving the richness of the original work". He advocates changing the cultural narcissism of the nation through translation, and proposes the principle of "hard translation" of "preferring to believe rather than obey" in response to Zhao Jingshen's "preferring to obey rather than believe", which gives translation another function: promoting the culture of the subject. It was also given another function: to promote the language reform of the main culture.
The representatives of the three large-scale translation climaxes in the history of Chinese translation have one thing in common, that is, to promote the scientific and technological cultural development of the country and the nation through translation. As an accompanying culture of language, translation is inevitably subject to the constraints and influences of social, historical and cultural factors, which in turn reacts on social and historical culture. Translation strategies and methods cannot presuppose a totally correct premise, but change with the development of the subject culture. Therefore, under certain historical conditions, one cannot simply promote or criticize a certain type of translation method, but should examine whether it can enrich the subject culture or promote the reform of the subject culture.
III.The Impact of Three Translation Climaxes on Chinese Society and Culture in the History of Chinese Translation
1.The first translation climax
"The first high point of translation in China was the translation of Buddhist scriptures, which began in the Han Dynasty, flourished in the Tang Dynasty, declined in the Song Dynasty, and came to an end in the Yuan Dynasty, and its influence on Chinese culture and thought was enormous. Generally speaking, the emergence of any phenomenon in human history has its specific political, economic and cultural background, which provides the soil for the germination and growth of such phenomenon, and translation of Buddhist scriptures is no exception."(Cai Xinle 2006 (10): 23)
During the Eastern Han Dynasty, the poor socio-political conditions made the working people want to get spiritual comfort through religion, and the rulers at that time also wanted to use Buddhism to anesthetize and confuse the common people to consolidate their own ruling position, which opened the door for the translation of Buddhist scriptures. At this time, the translators were mainly some monks, who were supported by the ruling class and had a special translation field. During this period, many translation theorists and masters emerged, such as Zhiqian, Dao'an, Hatamurash, Xuanzang, Zanin and so on.
All of them have their own representative translation theories, and their efforts are inseparable from the popularization of Buddhism in China and the development of translation. At the same time, the translation of Buddhist scriptures also brought great influence to Chinese culture, such as: influencing the Chinese language in terms of sound and word, word and meaning, enriching the world of imagination, strengthening storytelling, changing the form of literature, and influencing people's outlook on life. On the whole, translation of Buddhist scriptures is not a simple code-switching, it needs conditions and social soil for its emergence and development; or vice versa, the development of translation cause also nourishes the soil where it is nurtured.
2.The second translation climax
The climax of scientific and technological translation in the late Ming and early Qing dynasties from the 16th to the 18th century was the second climax of translation after the translation of Buddhist scriptures, and the first climax of scientific and technological translation in the history of China. The climax of scientific and technological translation in the late Ming and early Qing dynasties not only introduced advanced scientific and technological knowledge from abroad and made modern scientific research in China spring up, but also some translation concepts in this climax of scientific and technological translation are still worthy of reference for translation researchers. Therefore, scientific and technological translation had a profound impact on Chinese society.
The second climax of translation went beyond the scope of religious translation and was linked to technological progress and social development. With the development of maritime navigation, the exchanges between countries were more frequent than before, and such exchanges were not limited to commodities, but also included culture, science and technology, religion and politics. At the same time, the development of handicraft industry in the late Ming and early Qing dynasties contrasted with the relative backwardness of science and technology, which was the historical requirement for the emergence of scientific and technological translation.
"In the midst of continuous exchanges, missionaries in the late Ming and early Qing dynasties, as a medium of exchange between Chinese and Western thought and culture, imported Western European science and culture such as calendars, astronomy, mathematics, physics, philosophy, etc., into China. (Chen Fukang 2002: 13)
During this period, many of the most famous translators emerged, such as Xu Guangqi, Li Zhizao, Yang Tingjun, as well as the Italians Ricci and Xiong Sanbao, the Germans Tang Ruowang, and the Belgians Nan Huairen and James Luo. The translated scientific and technological works had a certain influence on the cultural structure of China at that time, making a group of aspirants realize Chinese cultural deficiencies and the importance of science and technology, thus promoting the development of Chinese science and technology, and laying the foundation for the later translations of Western studies, which enabled Chinese intellectuals to see the Western advancement and China itself, and to be inspired in their thinking.
3.The third Translation Climax
China's humiliating modern history brought about great changes in the aspect of society and people's thinking, and more and more educated people began to recognize China's backwardness and intended to learn from Western countries by various means to spread some new technologies and ideas, in order to open up the people's wisdom and promote social progress.
"During this period, translations of natural sciences first appeared, then social sciences, and later literary translations took shape, including traditional Chinese social novels, romance novels and historical novels, as well as political novels, educational novels, science fiction novels and detective novels, which were not found in traditional Chinese novels. The instrumentalism and political overtones of these literary translations were unprecedented." (Hu Cui'e 2007: 43)
A large number of translations led to a great development of translation theories, and the famous translators and translation theorists included Yan Fu, Lin Shu, Zhang Yuanji, Zhang Shizhao, Lu Xun, Qu Qubai, Zeng Xubai, Chen XiYing, Lin Yutang and so on. They have discussed translation strategies, translation standards and translation criticism, which have made great contributions to the development of translation theories in China.
On the other hand, the impact of this translation climax on Chinese was also tremendous. Some translators, such as Yan Fu and Lin Shu, insisted on "absolute vernacular"; others, such as Lu Xun, "disagreed with the absolute exclusion of literary language and written language from the translation language and advocated the so-called 'absolute vernacular'. (Jiang Xiaohua 2003: 12)"
In short, this culmination of translation has freed Chinese from the constraints of literary language and greatly enhanced the expression of the language, making it very different from before in terms of its expressive, communicative, and aesthetic functions, and enriching its emotional colors,at the same time, its grammatical functions have also been enhanced.
IV.Conclusion
Translation as an intercultural communication activity has a long history. Xu Jun once said, "Translation activity itself is not static, but constantly enriched and developed in form according to the actual communication needs at different historical stages. And with the continuous enrichment of the concrete practice of translation, people's understanding of translation is bound to change constantly." (Xu Jun 2006:30).
The representatives of the three large-scale translation climaxes in the history of Chinese translation have one thing in common, that is, to promote the scientific and technological culture of the country and the nation forward through translation. Translation, as an accompanying culture of language, is inevitably conditioned and influenced by social, historical and cultural factors, and in turn, it reacts to social history and culture.
Translation exposes people to new cultures, new ideas and new concepts, broadens their horizons and enriches their languages, thus to a certain extent promoting the development of cultural history, and some people even have said that the history of translation is the history of culture. In the future, with the further deepening of various exchanges between countries, translation is bound to play an increasingly important role and further promotes the development of world history and culture.
References
Ma Zuyi. 马祖毅.(1998).中国翻译简史.[A brief history of Chinese translation]. 北京:中国对外翻译出版公司[Beijing: China Foreign Translation and Publishing Corporation]46-48.
Lefevere Andre.(1998).Introduction:Where Are We in Translation Studies [A] In Susan Bassnett&Andre Lefevere (eds.) .Constructing Cultures: Essays on translation [C] . Clevedon: Multilingual Matters Ltd.3.
Zhang Jinghua.张景华.(2006).从“硬译”透视鲁迅对中国文化转型的探索.[Lu Xun's exploration of Chinese cultural transformation through the lens of "hard translation"].四川外语学院学报.[Journal of Sichuan Institute of Foreign Languages]66-71.
Liao Qiyi.廖七一.(2002).重写神话:女性主义与翻译研究.[Rewriting myths: Feminism and translation studies]. 四川外语学院学报[Journal of Journal of Sichuan International Studies University]106-109.
Da Xiang.达向.(2005).文明探索:明朝.[Exploration of civilization: Ming Dynasty].郑州:大象出版社.[Zhengzhou: Elephant Press]61-64.
Gu Jun,Gu Nong.顾均,顾农.(1999).鲁迅主张“硬译”的文化意义.[The cultural significance of Lu Xun's advocacy of "hard translation"].鲁迅研究月刊.[ Lu Xun Studies Monthly]12-13.
Lu Xun.鲁迅.鲁迅散文 (第3集).Lu Xun's Prose (3rd collection).(1992).北京:中国广播电视出版社.[Beijing: China Radio and Television Press]12-13.
Cai Xinle.蔡新乐.(2006).文化史就是翻译—陈寅恪的历史发现与其翻译观初探[Cultural history is translation: A preliminary investigation of Chen Yinke's historical discovery and his view of translation ].外语与外语教学, [Foreign Languages and Foreign Language Teaching]23.
Chen Fukang.陈福康.(2002).中国译学理论史稿[A draft of the history of Chinese translation theory].上海:上海外语教育出版社 [Shanghai: Shanghai Foreign Language Education Press]13.
Hu Cui'e.胡翠娥.(2007).文学翻译与文化参考—晚清小说翻译的文化研究[Literary Translation and Cultural Reference:A Cultural Study of the Translation of Novels in the Late Qing Dynasty].上海:上海外语教育出版社 [Shanghai: Shanghai Foreign Language Education Publishing House]43.
Jiang Xiaohua.蒋晓华.(2003).意识形态对翻译的影响:阐发与新思考[The Influence of Ideology on Translation: Explanation and New Thinking.中国翻译[Chinese Translation]12.
--Zheng Huajun (talk) 09:23, 21 December 2020 (UTC)
Western Translation Theories
An Analysis of the Limits of Translatability from the Perspectives of J.C. Catford and Eugene A. Nida's Translation Theories 文晓艺 Wen Xiaoyi,202020080650,英语语言文学（语言学）
Abstract
Since there are no identical languages in the world, languages differ not only in the system of linguistic signs but also in culture. In the process of translation, there might be some limits of translatability. Briefly speaking, the limits of translatability are divided into two types. One is linguistic untranslatability and the other is cultural untranslatability. J. C. Catford and Eugene A. Nida both have mentioned their opinions about the limits of translatability in their works. After introducing their translation theories and their definitions of translation, this paper will give a brief introduction to their views of untranslatability. Then, this paper also exemplifies some examples of these two kinds of untranslatability. The aim of this paper is to analyze the reasons which cause the limits of translatability and to find some translation strategies to deal with these limits.
Key Words
Untranslatability, J. C. Catford, Eugene A. Nida
题目
根据卡特福德和尤金·奈达的翻译理论观点分析翻译的限制
摘要
世界上没有两种完全相同的语言，每种语言都有独特的语言结构和文化内涵。翻译中可能会出现一些不可译的现象。一般来说，翻译的限制大致分为语言不可译和文化不可译两种。对于翻译的限制的问题，卡特福德和尤金·奈达都有各自的看法。本文除了介绍他们各自的翻译理论和对翻译的定义以外，还介绍了他们各自对翻译的限制的看法。同时，本文还分别列举了语言不可译和文化不可译的一些实例，希望借此进一步分析造成翻译中语言不可译和文化不可译的原因以及寻找其对应的翻译策略。
关键词
不可译；卡特福德；尤金·奈达
1.Introduction
Translation is an activity that concerns more than two languages. Narrowly speaking, every language contains its own linguistic structure and cultural connotation so that some aspects of various languages are quite different. These may cause the gap between the source language and the target language in translation. Accordingly, some problems of translation may be certain to arise at the same time such as the dispute over the translatability and untranslatability. Different scholars hold their own opinions.
On the one hand, some scholars are very strict to the definition of translation and the limits of translatability. For example, J. C. Catford states that each language is an isolated linguistic system and the formal and contextual meaning of a language are decided by the formal and contextual relations of the language. It is impossible to translate the linguistic meaning from one language to another. But it can implant the values of the source language into the target language by using the process of transference. And Catford also proposes two kinds of untranslatability which are linguistic untranslatability and cultural untranslatability.
On the other hand, some scholars are positive to the limits of translatability. For example, Eugene A. Nida approves that there are some general principles of all languages so that all languages can produce the same expression effects to satisfy the needs of expressing ideas and communication. He holds that translation should take the readers as its primary objective.
J. C. Catford's and Eugene A. Nida’s views of the limits of translatability are different. To study this question further, it is of necessary to understand and assimilate some opinions of Catford and Nida. And based on both of their translation theories, the aim of this paper is to provide some new ideas about the limits of translatability.
2.The Limits of Translatability
2.1 A Brief Introduction to J. C. Catford and Eugene A. Nida’s Translation Theories
2.1.1 A Brief Introduction to J. C. Catford and His Translation Theory
J. C. Catford is a famous linguist and translation theorist in Britain and his representative work in the field of translation is called A Linguistic Theory of Translation which has first published by Oxford University Press in 1965. This book is an important milestone in the field of translation theory and exerts a profound influence to the western translation theory. In this book, Catford holds that translation has to be based on a general linguistic theory and the theory of translation is a branch of comparative linguistics. The reason why is that “translation has to do with language, the analysis and description of translation-processes must take considerable use of categories set up for the description of languages.” And Catford mentions that the general linguistic theories used in this book to a large extent are influenced by the works of M. A. K. Halliday and J. R. Firth.(Catford, 1965,vii)
He also holds that language is a two-directional process while translation is a unidirectional process which is performed from a source language to a target language. Besides, he believes that “translation equivalences may be set up, and translation performed, between any pair of languages or dialects- related or unrelated and with any kind of spatial, temporal, social or other relationship between them.” He also distinguishes the definitions of translation and transference. The former refers to that the meanings of target language items are set up by the formal and contextual relations in the target language itself while the later refers to that parts of the target text have values set up in the source language. (Catford, 1965,20)
In this way, Catford proposes his ideas about the conditions of translation equivalence and the types of translation shifts. In the final part of this book, he discusses the limits of translatability and mentions two kinds of untranslatability called linguistic untranslatability and cultural untranslatability. And he holds that “cultural untranslatability is ultimately describable in all cases as a variety of linguistic untranslatability.” From this perspective, we can find that Catford emphasizes the values of the linguistic items in its own linguistic system and he pays attention to formal equivalence and conceptual meaning. All in all, Catford provides a scientific and objective way of studying translation theories.(Catford, 1965,103)
2.1.2 A Brief Introduction to Eugene A. Nida and His Translation Theory
Eugene A. Nida is one of the pioneers of modern discipline of translation studies. He is keen on the translation of Bible and he is also one of the main editors of the magazine called The Bible Translator. As the executive secretary of the American Bible Society Translation Department and one of the main members of the United Bible Society Working Committee, Nida undertakes much of the organization of Bible translation. Although Nida doesn’t translate any complete works by himself, he proposes lots of translation principles which influence the practice of Bible translation. He encourages translators to use a common language which refers to a language that could be accepted and understood by most readers.(Nida, 1982,vii)
The development of Nida’s translation theories can be divided into three parts. The first part is the stage of descriptive linguistics whose main focus is the syntactical and lexical phenomenon of languages. He is influenced by the father of the structuralist linguistics in the United States called Leonard Bloomfield and an American anthropologist and linguist called Edward Sapir. The second stage is the communication theory in which Nida’s achievements ensure his status in the field of the western translation theory study. In this period, he publishes his famous works such as Toward a Science of Translating and The Theory and Practice of Translation. （谭载喜，1999,xv）
Nida states that “translation is far more than a science and it is also a skill and in the ultimate analysis fully satisfactory translation is always an art.” He also proposes the communicative translation theory by adding the information theory into translation. Moreover, he also proposes his famous theory called the dynamic-equivalence theory which refers to translate “thought for though” rather than “word for word”. And in the third stage, Nida mainly focuses on the componential analysis of meaning. His main ideas of this period are that language is a system of signs so that the analysis of translation should be taken from the perspectives of sociolinguistics and semiotics. And Nida replaces dynamic equivalence by functional equivalence. And he also pays attention to the problems of rhetoric in translation, especially the contrastive rhetoric. All in all, Nida has contributed to the biblical translation and translation theories all his life.(Nida, 1982,vii)
2.2The Definition of Translation according to J. C. Catford and Eugene A. Nida
2.2.1 The Definition of Translation according to J. C. Catford
The definition of translation is a subject at issue in the field of translation theories. Broadly speaking, every translation theorist clings to the ideas of his own understanding. According to Catford, translation is a process performed from a source language into a target language. He states that “translation is the replacement of textual material in one language (source language) by equivalent textual material in another language (target language).” He explains the implication of “textual material” that there may be some replacements by no-equivalent target language material. The main focus of translation practice is to find target language translation equivalents and the main focus of translation theory is to define the nature and conditions of translation equivalence.(Catford, 1965,20)
Besides, Catford distinguishes textual equivalence and formal correspondence. For him, the former refers to that "any target language form is observed to be the equivalent of a given source language form." The later one refers to that "any target category occupies the same place in the economy of the target language as the given category occupies in the source language." He adds that formal correspondence can be only approximate rather than identical.(Catford, 1965,27)
As for the theory of meaning in translation, Catford holds that it is impossible for the source language texts and the target language ones to have that same meaning. He borrows the definition of meaning proposed by J. R. Firth that “meaning is the total network of relations entered into by any linguistic forms.” There are two relations called formal relations and contextual relations so that there are accordingly two kinds of meanings. One is formal meaning that is constituted by the various formal relations. The other is contextual meaning that is constituted by a range of situational elements.(Catford, 1965,27)
Because of the approximation of the formal correspondence, it is nearly impossible for the formal meanings of source language items to be identical with target language items. Therefore, Catford proposes a process called transference that refers to an operation to set up values of the source language into the target language text. As a result, Catford distinguishes the definitions of translation and transference. He states that translation means the substitution of target language meanings for source language meanings while transference contains the implantation of source language meanings into the target language text.(Catford, 1965,35)
The source language and target language items have little similarities of the meaning in the linguistic sense so the aim of the translation is to select target language equivalents with the greatest possible overlap of situational range as the source language items. Catford concludes conditions for translation equivalence that translation equivalence occurs when there are some identical features of substance between the source language and target language. According to his distinction of the total translation and restricted translation, Catford proposes some limits of translatability.(Catford, 1965,35)
2.2.2 The Definition of Translation according to Eugene A. Nida
In the book called The Theory and Practice of Translation, Nida has mentioned that “translation 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.” To define translation in this way, Nida emphasizes the importance of reproducing the message rather than remaining the form of the utterance. He also emphasizes the closet natural equivalent which refers to the closet relationship between the meaning of source language and target language. Besides, he deems the priority of meaning and the significance of style. Therefore, he states that the departures from the formal structure are legitimate and desirable. Nida proposes some principles of translation, for example, contextual consistency is prior verbal over consistency and dynamic equivalence is prior over formal correspondence.(Nida, 1982,12)
Nida states two types of equivalence that one is formal equivalence and the other is dynamic equivalence and he also deems that the aim of translation is to find the closet possible equivalent. Formal correspondence refers to a kind of gloss translation that the translator tries to reproduce the form and content of the message in the source language. In such a translation, it is concerned with correspondences as sentence to sentence or concept to concept.It may be determined by the translation standards such as accuracy and correctness.(Nida, 1982,13)
In contrast to formal correspondence, a translation of dynamic equivalence is based on the principle to produce equivalent effects. It pays attention to the dynamic relationship between receptor and message which needs to be similar to the relationship between the original receptors and the message. The aim of dynamic equivalence is the naturalness of expression so that the receptor could understand the message under his own cultural patterns rather than that of the source language context.(Nida, 1982,13)
Nida also mentions the restrictions of the permissible degree of dynamic equivalence in translation from the perspectives of linguistics and culture. The linguistic restrictions involve the literary forms and the vehicles and the cultural restrictions involve the standard of “faithfulness” and the diversity of dialects in the receptor language.(Nida, 1982,12)
2.3The Limits of Translatability according to J. C. Catford and Eugene A. Nida
2.3.1The Limits of Translatability according to J. C. Catford
In A Linguistic Theory of Translation, Catford distinguishes two kinds of translations which are called total translation and restricted translation according to the levels of language involved in translation. Total translation is defined as “replacement of source language grammar and lexis by equivalent target language grammar and lexis with consequential replacement of source language phonology/graphology by(non-equivalent) target language phonology/graphology.” And restricted translation is defined as “replacement of source language textual material by equivalent target language textual material, at only one level.” This kind of translation is performed only at the phonological or at the graphological level, or at only one of the two levels of grammar and lexis.(Catford,1965, 22)
As for the limits of translatability for restricted translation, Catford generalizes two limits. The first is that translation between media is impossible. In other words, to translate the spoken form of a text to a written form is impossible. The reason is that the phonic and graphic substances are absolutely different. The phonic substance is relevant to the sound produced in the human vocal tract while the graphic substance is relevant to visible marks on papers or stones.Therefore, it is only a universal practice among literates to converse spoken medium to written medium.(Catford,1965, 22)
And the second kind of limit is that translation between either of the medium-levels and the levels of grammar and lexis is impossible. It is the same that phonic and graphic substances are absolutely different from situation- substance. As a result, there is never any translation from the levels of grammar and/or lexis to the levels of phonology or graphology, and vice versa.(Catford,1965, 23)
As for the limits of translatability for total translation, Catford states that “translatability appears to be a cline rather than a clear- cut dichotomy.” In other words, source language texts are not absolutely translatable or untranslatable. As for total translation, both source language and target language texts must be relatable to be functionally relevant features of the situation. And the untranslatability or the limits of translatability will occur if it is impossible to build functionally relevant features of the situation into the contextual meaning of the target language text. (Catford,1965, 23)
Broadly speaking, there are two kinds of untranslatability which are linguistic untranslatability and cultural untranslatability. Linguistic untranslatability occurs when the target language has no formally corresponding features with the source language text. A best example of linguistic untranslatability is an ambiguity peculiar to the source language text. One source of ambiguity is that two or more distinct grammatical or lexical items are expounded in the same phonological or graphological form. Another source of ambiguity is that polysemy. Polysemy means that one single item has a wide contextual meaning so that it may cover a wide range of specific situational features.(Catford, 1965, 93)
All in all, linguistic untranslatability is leaded by the formal linguistic differences when the formal feature of the source language is itself the functionally relevant feature. And cultural untranslatability occurs when a situational feature is completely absent from the culture of which the target language is a part. It is not so absolutely as linguistic untranslatability. Catford also adds that cultural untranslatability might be a type of linguistic untranslatability in that it refers to the impossibility of finding an equivalent collocation in the target language.(Catford, 1965, 93)
2.3.2 The Limits of Translatability according to Eugene A. Nida
Although there are no identical languages and no absolute correspondences between languages, many languages have the potential and actual equivalence and equivalent idioms. The total impact of a translation may be reasonably close to the original but little identity in detail. It is the fact that each language has its own characteristics and is rich in vocabulary for the area of cultural focus. Each language has its own system of symbolizing meaning. It is also the fact that “anything that can be said in one language can be said in another, unless the form is an essential element of the message.” Nida states that the translator must attempt to reproduce the meaning of a passage. (Nida, 1982,4)
When the form is of its significance in the source language text, there may be a limitation to express this significance from one language to another. Nida holds that “to preserve the content of the massage the form must be changed.” (Nida, 1982,5) It means that translators may be prepared to alter the forms or sacrifice certain formal niceties to preserve the content. And Nida also adds that “the extent to which the forms must be changed in order to preserve the meaning will depend on the linguistic and cultural distance between languages.” (Nida, 1982,5)
As regards to the linguistic and cultural distance, there are three different types of relatedness between the codes used to convey the messages. Firstly, a translation may involve comparatively closely related languages and cultures. Secondly, in a translation, the language may not be related, even though the cultures are closely parallel. Thirdly, a translation may involve not only differences of linguistic affiliation but also highly diverse cultures. In Nida’s view, “differences between cultures cause many more severe complications for the translator than do differences in language structure.” (Nida, 1964,161)
In Toward a Science of Translation, Nida mentions the restrictions on the permissible degree of dynamic equivalence in translation. He states that there are certain serious restrictions of a linguistic and a cultural nature when translators undertake the process of translation with a considerable degree of dynamic equivalence. The linguistic restrictions include the literary forms such as poetry and proverbs and the vehicle used to convey the message such as songs. As for literary forms, sound effect is impossible to be reproduced in that languages are different in the types of sounds they use and the values they tend to attach to these uses. (Nida, 1964,161)
In the translation of poetry, it is hard to agree with the poetic superstructure in the target language text. Nida deems that the translators may abandon formal equivalence to strive for dynamic equivalence which means to take the liberty of composing another poem capable of eliciting similar feeling. This is the same to the song translators that the form must be maintained, so some contents might be sacrificed. It demands much greater conformity to the musical vehicles in the translation of a song. (Nida, 1964,163)
Nida also mentions the cultural restrictions which involve attitudes about so-called “faithfulness” in translation, the diversity of dialects in the receptor language and so on. As for pressures from tradition, it concerns that the standards of translation such as “faithfulness”’ “accuracy” and “effect”. The reason is that there are differences of taste in translation at different historical periods. Dialectal differences also cause restrictions upon the form of a translation. (Nida, 1964,162)
Problems of dialectal differences may occur in the phenomenon that how to accommodate these complex linguistic facts or how to deal with the dialectal variations in the text itself. Although there are many restrictions in translation, a good translation is to fulfill the same purpose in a new language as the original does in the language in which it is written.(Nida, 1964,161)
2.4 Specific Examples to Illustrate the Limits of Translatability
2.4.1Specific Examples to Illustrate Linguistic Untranslatability
It is obvious that no two languages are identical and each language has its own way to constitute words, phrases and sentences. Each language has its own characteristics especially in vocabulary containing the cultural elements. Some languages may be rich in vocabulary of fishing and hunting while some languages may be rich in the expressions of technology.
Every language has its own ways of classifying the various elements of experiences with the symbols which are quite different from all other languages. The system of language is very complex in that there are lots of ways to symbolize meaning. The way of thinking may be illustrated in the deep layer of language. Different native speakers of different languages may differ in the using of the rhetoric techniques and expressions. There are some examples to illustrate the limits of translatability between Chinese and English.
The first type of these examples is the rhetorical technique called pun. Pun is a clever and amusing use of a word or phrase with more than one meaning or of words with the same or nearly the same sound but different meanings. It just like a game playing with language. There are broadly two kinds of pun which are homophonic pun and homographic pun.
Examples of homophonic pun:
Example 1:
- King: My cousin Hamlet, and my son-how is it that the clouds still hang on you?
- Hamlet: Not so, my lord. I am too much in the sun.(Hamlet)
Example 2: More sun and air for your son and heir.(Hu Yi,1999,8)
Example 3: 东边日出西边雨，道是无晴却有晴。(刘禹锡《竹枝词》)
There are many homophonic words in these examples which share the same sound but with different meanings. In English, “sun” and “son” have the same sound as well as “air” and “heir”. In Chinese, “晴” and “情” are identical in pronunciation but containing different meanings. These examples exemplify that it is nearly impossible to translate the form and content of these puns at the same time. The forms of the puns must be changed to convey the meanings.
Examples of homographic pun:
Example 4: Spoil yourself and not your figure.(Xiang Chengdong,1996,2)
Example 5: Better late than late.(Hou Weirui,1988)
Example 6: 白团扇，今来此去捐。愿得入郎手，团圆郎眼前。( 张祜《团扇郎》)
There are many homographic words in these expressions. “Spoil oneself” means one gives himself something nice as a treat while “spoil one’s figure” means to get fat. The same is to the word “late” which has two meanings. Late can express the meaning of after the planned, expected or usual time and also can express that someone has died. It is hard to remain the form of the words in the process of translation. It is necessary to scarify the form of the words to express the meanings.
Besides, there is another interesting phenomenon to illustrate the limits of linguistic translatability called palindrome. Palindrome is a word or phrase which is the same when you spell it backwards. It is also a typical character of a language. It is almost impossible to find the formal equivalents of a palindrome in the target language.
Examples of palindrome:
Example 7:
- Madam，I’ m Adam.
- No x in Nixon.
- 上海自来水来自海上。
These examples imply the differences between the system of linguistic signs of different languages. Each language has its isolated linguistic system. What translators could do is to find the closet natural equivalent rather than the identical. There are also good examples to translate palindrome in Chinese. A good example to illustrate is to translate “Ma is as selfless as I am” into “妈妈为我, 我为妈妈”.（Zuo Biao,2000） Another example is to translate “Able was I ere I saw Elba” into “不到俄岛我不倒”. Both translations try to maintain the forms and contents of the palindrome of the source text. Although it is not identical expressions, it is better illustrations of the potential and actual equivalence of languages.（Xu Yuanchong,1984）
The limits of linguistic translatability also manifest in the translation of poetry. There is a large focus on formal elements in the translation of poetry. In this kind of translation, sometimes forms are sacrificed for the sake of contents while more often the contents are restricted in the formal molds. Each poetry has its specific emotional intensity and flavor which are hard to be reproduced in another different language. Taking English poetry as examples, there are foots and rhythm which are particular to the expressions of English poetry. There are eight kinds of foot like iambic, trochee and so on. Besides, there are tetrameter, pentameter and so on to express the flowing of words.
Example 8: Life is the lust of a lamp for the light that is dark till the dawn of the day that we die．(Algernon Charles Swinburne, Nephelidia)
From this example, it is obvious that the use of rhymes in poetry is various in different languages. It is hard to reproduce these elements with another kind of linguistic signs. The ways of rhymes like alliteration and assonance are impossible to find the formal equivalents in Chinese. One of the reasons may be that the linguistic distance of English and Chinese is so far that there is little linguistic affirmation. The codes used to convey the message are totally different.
2.4.2 Specific Examples to Illustrate Cultural Untranslatability
Culture is integrated pattern of human knowledge, belief and behavior. It consists ideas, customs, taboos and so on. Each human society has its own particular culture which is manifested in folk culture, enterprise culture or food culture. Each language has a system of linguistic signs to express its own cultural substances and values. In fact, the limits of cultural translatability are not so absolute as linguistic untranslatability. It is a kind of relative untranslatability.
Idioms is a product of culture which is also called the linguistic forms of culture. Idiom refers to a group of words that have a special meaning whose meaning can’ t be guessed from each separate word. Idiom is related to some connotative meanings which differs in the cultural background of each national community. As a result, the translation of idioms needs to convey the massage of some cultural elements. Although culture differs from each community, translators need to use different translation strategies to convey the cultural information as more as possible. Usually, there are three methods to translate idioms.
The first method is literal translation which can both convey the literal meaning and rhetorical meaning.
Example 9:
- Pour oil on fire 火上浇油
- Strike while the iron is hot 趁热打铁
- Practice makes perfect 熟能生巧
- Seeing is believing 眼见为实 (Zhang Peiji,1979)
In fact, there are many commonalities between human beings so that there are also some similarities between two languages. This kind of translation is very ideal which expresses both the literal and rhetorical meaning.However, there are still differences between the cultural background of two languages which are mirrored in the translation of idioms.
The second method is literal translation with annotation which is to translate the literal meaning and explain the rhetorical meaning with annotations.
Example 10: Every family is said to have at least one skeleton in the cupboard. 衣橱藏骷髅，丑事家家有。(Peng Changjiang,2012,277)
The third method is free translation which is to translate the rhetorical meaning only or to translate the rhetorical meaning and parts of the literal meaning.
Example 11:
- Fish where the fish are. 有的放矢
- You can’t catch old birds with chaff. 有经验的人不易上当受骗
- Shrouds have no pockets. 人死带不走钱财
- Revenge is a dish best eaten cold. 君子报仇十年不晚
These examples are just translating the rhetorical meanings. There are other examples including the translation of both the rhetorical meaning and parts of the literal meaning. For example, translating “破釜沉舟” in Chinese to “burn one’s boat” in English is expressing the rhetorical meaning and similar literal meaning of the idiom.
All in all, the differences between culture deserve further consideration in the translation of idioms. Translators are supposed to choose an appropriate approach to convey the message contained in idioms.
3.Conclusion
Each language has its own genius so that it has its special way to build word, phrases and sentences. And it also has its special way to symbolize meaning which depends on its native speakers’ understanding and experiences of the world. And each language has its typical expressions which can be manifested in its specific types of poetry, proverbs and dialects.
All these reasons may have an impact on translation in that there are lots of differences between languages. The limits of translatability are briefly divided into linguistic untranslatability and cultural untranslatability. Sometime the linguistic untranslatability is absolute for languages differ in the system of linguistic signs. Therefore, there may be a choice between the form and content of the source language. Sometimes the form of the source text might be sacrificed for the sake of the contents. But the cultural untranslatability is not absolute as the linguistic untranslatability. It is relatively untranslatable. Translators can use some translation strategies to convey the cultural message and explain the implication of the cultural information. Although there are lots of limits of translatability, the ultimate aim of translation is to convey the message rather than to find equivalents in the target language.
--Wen Xiaoyi (talk) 03:55, 21 December 2020 (UTC)
References
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Cultural differences on English interpretation and the coping strategies 陶冶 Tao Ye
Cultural Differences on English Interpretation and the Coping Strategies
Abstract
Since the reform and opening up, China’s communication with the world has become more and more frequent. At the same time, with the economic globalization, the world has become a global village, and interpretation has become more and more sought for by human beings. However, because of the lack of intercultural awareness, many problems emerged in the interpretation activities. This chapter introduces the history of interpretation. The aim is to point out intercultural differences in interpretation and to provide coping strategies.
Key Words
Key words:intercultural awareness;intercultural differences;coping strategies
题目
英语口译中的文化差异及解决策略
摘要
改革开放以来，中国与世界的交往愈发频繁。同时，随着经济全球化，世界变成了一个“地球村”。口译也越来越为人们所需要。然而，因为缺少跨文化意识，口译也出现了不少问题。本文介绍了口译的历史，本文的目的是指出中英在口译中的文化差异以及解决策略。
关键词
跨文化意识；文化差异；解决办法
Introduction
Although the origin of interpretation predates translation, there is little evidence for the existence of interpretation history. Until the beginning of the 20th century, interpreters were still generally composed of non-professional translators. In the West, they were mostly university professors, diplomats and journalists with equivalent language and knowledge. Their working style was rigorous and faithful, but there was no theoretical refinement. Such extensive interpretation did not change in the West until after the first World War.(Bao Gang 1998,2)
At the beginning of the 20th century, there was more and more communication between different countries in the world. During this period,the demand for interpreters throughout the world increased as more and more countries came into contact with each other in wars, agreements and international conferences, and the international community diversified its languages. In just a few decades, there has been a great development in interpreting pairs, continuous interpretation is becoming more and more perfect, and a number of famous part-time interpreters had appeared.
Examples include Pauer Mantoux(historian, professor of University of London), an early interpreter who first used sophisticated interpretation techniques in the Paris Peace Conference; Jean Herbert, founder of the United Nations Translation Service and chief interpreter of international conferences, etc. Since then, interpreters have developed a set of systematic working methods, and interpretation has gradually become a professional bilingual communication work.(Bao Gang 1998,3)
During this period, the interpreters translated after the speaker finishing a paragraph. Because speech and translation are done alternately, it is called "consecutive interpretation" or "continuous interpretation". It was not until the Nuremberg Trial which was after The Second World War that simultaneous interpretation was used for the first time, to make sure that the long trial and the conversations between the judge and the criminals can be done fluently,and to save time. After that, the simultaneous interpretation had becoming popular around the world. The Nuremberg trial after the End of the Second World War is undoubtedly an important turning point in the history of interpretation.(Bao Gang 1998,4)
In 1957, the Sorbonne University of Paris (ESIT-- ECOLE SUPERIEEURE D’INTERPRETES ET TRADUCTEURS) established the first systematic interpretation theory in the world in the 1980s, namely the "interpretive theory" of interpretation. The theory was founded by Danika Selescovic and Mariana Ludere. According to this theory, the essence of interpretation is to release the meaning in the external form of language, and extralinguistic factors such as thinking, knowledge and cognitive process play an important role in its concrete process.(Bao Gang,1998,6)
In contrast, the interpretation work in China started relatively late. In the 1970s, Beijing Translation and Publication Office published a publication translation Communication, which was later renamed China Translation. Most important papers on interpretation in our country are published in this journal. In the 1980s, it published many insightful summaries of interpreting practice by famous Chinese senior interpreters, such as Li Yue Ran and Qi Zong Hua. In the early 1990s, a small number of exploratory papers with the nature of preliminary theoretical sublimation were published, but scientific and systematic research results on interpretation theory have been lacking up to now.(Bao Gang 1998,8)
In 1996, the Translators' Association of China, Nanjing Institute of International Relations, Nanjing Institute of Translators and Interpreters and Beijing Foreign Affairs University jointly hosted the first "National Seminar on Translation Teaching". In the following year, it co-sponsored the International Translation Seminar with Beijing Foreign Studies University, Foreign Language Teaching and Research Press, etc. .Until now,English interpretation in China has step into a new stage. With more and more Chinese interpreter’s name appeared in the international translation magazines, the interpreters in China has gown a lot of attention,and their theories are becoming important around the world.(Bao Gang,1998,6)
1.Cultural Differences in English Interpretations
Because of different language system and different cultural background,Chinese and English have their unique expression way and formed different way of thinking and value standard. This character of language makes it hard to learn a foreign language, for one thing has different way of saying in different languages. The following paragraphs will explain this relatively in two aspects:color and animal. According to the two different expressions and definitions of them, that the cultural differences between English and Chinese will make sense.
1.1Color
Different color represents different meanings in Chinese and English,the following part will explain it in three colors:red,yellow and green.
1.1.1Red
Chinese people is very familiar with red. In major festive festivals such as the Spring Festival and Lantern Festival and important life events such as weddings, red will become the main decorative color to express festival, auspiciousness and passion. The Chinese words that express this meaning include "满堂红", "万紫千红", "大红大紫", etc., which all entrust people's yearning and joy for a better life. During the Spring Festival, the traditional custom is to put a red couplet on the door, “千门万户瞳瞳日，总把新桃换旧符”(Du Tian Yu 2020,187)
In the traditional wedding ceremony, the bride must wear red formal dress. In addition, the "five-star red flag", "red scarf", and "red revolution" embody the solemnity and awe of red in Chinese. However, in English, although red sometimes does contain similar colors of joy and happiness and serious meanings, such as remembrance day and red carpet, etc. The meaning of cruelty, danger, terror and warning is also very common, such as red-cock (fire caused by arson), red flag (danger signal), red revenge (bloody revenge), and even red in English. It also implies low-level tastes of lewdness, such as red light district,a place which full of brothels,discotheques,bars,nightclubs,etc. (Du Tian Yu 2020,187)
In "The Scarlet Letter" , the red letter A which means adultery stands out on the heroine's chest. In economic terms, red means "loss". Such as in the red,which means a lack of money. In addition, we should also pay attention to the non-correspondence of the concept of color expression in Chinese and English expressions. In the English-Chinese corresponding translation, words of different colors may be used to describe the objective phenomenon of the same thing.
1.1.2Yellow
Yellow has multiple images in the expression of Chinese. In ancient times, yellow was regarded as the "color of the emperor". It represents royalty and power,such as the emperor's dragon robe. We sometimes use “黄袍加身”"yellow robe plus body" to describe the emperor's accession to the throne. Both of the two things show the important status and power that yellow represents in Chinese culture. But in English, the color that generally represents the supremacy is purple. The reason is that in ancient Greece and Rome, emperors, consuls, and generals were all dressed in purple. (Du Tian Yu 2020,188)
Wearing purple robe means the rise of power and high social status, such as The Chinese "生在帝王之家" corresponds to the English translation of be born in the purple, and "marry with the royal family or nobles" is to marry into the purple. In English culture, yellow is the color worn by the Jewish people who betrayed Jesus in the Bible, so the expression of yellow in English is often associated with traits such as betrayal, cowardice, and helplessness, such as yellow streak (cowardly) , Yellow-low looks (sullen and suspicious look), yellow livered (cowardly). (Du Tian Yu 2020,188)
At the same time, in Chinese, yellow is also used to express low-level interest, corruption, and other meanings, but we cannot literally translate pornographic magazines as yellow magazines. The yellow corresponding to express pornography in Chinese should be blue in English, such as blue joke (indecent joke), blue movie (porn movie). Due to cultural non-correspondence, the same color produces different images in the brains of people of different nationalities. We should pay special attention to the expression of this situation, and use different color words to express the same associative meaning. Some words with "黄" in Chinese have nothing to do with yellow in English. For example, "黄道吉日" in English translates it into good luck, "黄毛丫头" in English translates it into a silly little girl, and "黄花" in English. It translates into clay lily and so on. Yellow also has an extended meaning, which means "cowardly, mean," and so on, for example: He is too yellow to stand up and fight. (He is too weak to stand up and fight). It is worth mentioning that, unlike Chinese using "yellow" to mean "obscene and pornographic", blue is often used to mean "yellow" in Chinese, which means "indecent and obscene". For example, blue jokes (indecent jokes), blue revolution (sexual liberation), blue films (yellow movies), blue software (yellow software) and so on.（Tian Yan 2014,121）
1.1.3Green
In Both Chinese and English, green is basically related to hope and good wish, which is often used in environmental protection, such as green consumerism, green energy, etc. But in ancient Chinese culture, green meant low, because low people wore green clothes,such as “绿林好汉”The color green in English has many extended meanings. Green in English often is used to represent a "jealousy, envy, is said to be jealous, unhappy or disease causes the body's secretion of yellow bile, one of the symptoms is either eyes blue or pale, so in English, there is green with envy (very jealous), green as jealousy, in Shakespeare's famous tragedy" Othello "has the green - eyed monster (pro monster, refers to envy) this phrase. "As green as grass," "a green eye," "a green hand," "As green as grass," "A green eye," （Du Tian Yu,2020,187）
1.2Animal
Due to different cultural background,though the same word will have different representative meaning in different culture. The following paragraph will explain the different meaning of the same word in different culture.
1.2.1Dog
Though Chinese people feed dog as pet nowadays,dog has been seen as inferior and stupid animal in Chinese culture. In China, people raise dog to protect themselves. Because of the serving capability of dog, people in China often look down upon dogs, and there are many idioms and proverbs to describe Chinese people’s discrimination for dogs. For example: 1.狗胆包天—monstrously audacious 2.狗急跳墙—a cornered beast will dosomething desperate 3.狗屁不通—mere trash；unreadable rubbish 4.猪狗不如---that one is too evil to compare as a pig and dog 5.狗头军师—a person who offers bad advice 6.狗尾续貂—a dog’s tail joined to sable
7.狗血喷头—pour out a flood of invective against somebody 8.狗眼看人低—be a bloody snob
9.狗仗人势—like a dog threatening people depending on the strength its master’s power
10.狗嘴里吐不出象牙—no ivory issues from the mouth of a dog(Liu Xiang Ya 2009,154) On the contrary, the English people regard dog as their best friend. Dog can play with them,eat dinner with them,and even sleep with them. Dog is a kind of family member in English society,and a trustful friend to English people. There are some examples: Hot dog——A lucky dog——幸运儿 Top dog——胜利者，夺魁者；主要人物 A clever dog——聪明的小孩子；伶俐的小伙子Sea dog——老练的水手，海员 Big dog——要人，大亨，保镖 A gay dog——快活的人，爱开玩笑的人Love me，love dog——爱屋及乌 Work like a dog——拼命工作的人 To help a lame dog over a stile——雪中送炭As a dog with two tails——非常开心 A good dog deserves a good bone——有功者受赏An old dog——经验丰富的人，年事已高的人 An old dog barks not in vain——老将出马一个顶俩 The more I see of men，the more I admire dogs——我愈观察人，我愈爱慕狗(Zhao Le 2013,155)
According to the Bible, everything in the world is created by God, and animals are also created by him. Everyone is equal before God, and the core of the democratic spirit in the doctrine itself is the direct theoretical source of the modern Western thought of "freedom, equality and fraternity". Since then, the concept of equality has become an unshakable idea in the West and a kind of national cultural psychology in the West. "Dog is man's best friend" is not just a verbal expression. Westerners' love for dogs is also reflected in their daily life. In Europe, dog ownership is common in both rural and urban areas. (Zhao Le 2013,155)
English people treat dogs as companions, as friends, as family members. In some European homes, the dog does not have an extra meaning. It can walk and rest in every room of its owner. The host treats, the guest friend is full, it is free, still around the table to eat, the dog's saliva water flows down, the host or the guest will use the napkin to wipe it, even directly with the hand wipe, just like to treat their own children. There is no cultural psychology of "respecting guests before scolding dogs" as Chinese people think, which is also related to the abstract logical thinking mode of Westerners. There is no connection between the "fawning and fawning" image of dogs, but it is just a kind of nature of dogs.(Zhao Le 2013,155)
1.2.2Dragon
In Western myths and legends, a dragon is an extremely fierce monster that can breathe fire to destroy buildings and is extremely destructive. Dragon refers to people often contain derogatory sense, for example: Shakespeare writes of Juliet hearing Romeo kill: O serpent heart, hid with a flowering face! Did ever dragon keep so fair a cave? Beautiful tyrant! fiend angelical! Oh, the heart of a viper in the face of a flower! Which dragon dwelt in this elegant cave? Beautiful tyrant! The angelic devil！(Huang Fu Hong 2000,8)
In English, the old dragon means a devil. Westerners believe that Dragon is a symbol of satyr and a monster of cruelty and abuse, which should be destroyed. In some legends about saints and heroes, the deeds of fighting against monsters like dragons often end with the monsters being killed. The letter is probably best known as the Anglo-Saxon narrative poem Beowulf. Regardless of his old age, Beowulf determined to kill the dragon to rescue people. He took the eleven warriors to fight and and devoted his life for the people happiness.(Huang Fu Hong 2000,8)
The word "龙" in Chinese, as we are all familiar with, cannot be translated literally as "Dragons". The reason is that the English people have a terrible impression of the dragon, which is the symbol of crime. Many English-language newspapers cater to the habits of their British and American readers, and their translations have undergone a cultural transformation. Asia's "Four Tigers" is an apt translation.(Huang Fu Hong 2000,8)
Dragon means in the year of the Dragon, from the comparison of dragon culture, we can see the fusion of Chinese and Western culture and national psychological characteristics. This is the problem that we should pay attention to in the study and teaching of Chinese as a foreign language. (huang fuhong, 2000,8)--Pengjuan (talk) 13:23, 18 December 2020 (UTC)Pengjuan
2.Coping Strategies
Since there a lot of cultural differences between Chinese and English,interpreters should figure out ways to settle them. The following paragraphs introduced some good qualities of interpreters and the ways that interpreters can use to deal with these cultural problems.
2.1Good qualities of interpreters
2.1.1Clear and accurate speech
Interpreter's speech should be clear and accurate, with no fluctuation of volume. Don't make your voice too harsh, or break or shake because of tension. In more formal Settings, interpreters should also control their distance from the microphone and keep the tone at a labor-saving and pleasant height, depending on the situation. At the same time, it accentuates and lengthens certain syllables of affairs or certain vowels of Chinese, thus making the speech chain appear cadence and giving one's voice a certain solemn and specific delivery effect in the hall.(Bao Gang 1998,226)
Do not, however, be so artificial as to incur the general dislike of the audience. The interpreter may have minor speech defects, such as a less severe accent, but in general the interpreter's voice condition should be better than that of ordinary people. In the scene of interpretation, the most taboo words are stagnation of language flow and tension of voice, because this will make the audience have doubts about the translation ability of the interpreter, which will lead to a crisis of confidence in the interpreter.(Bao Gang 1998,226)
Secondly, the speed of the interpreter should be appropriate, not the faster the better. Of course, a qualified interpreter should be able to publish the target language quickly, but the interpreter must be adjusted as appropriate in the specific interpretation environment. In fact, the most important thing is to keep the language flow on the level of fluency and communication.(Bao Gang 1998,226)
At the level of paralanguage information transmission, attention should be paid to convey appropriate paralanguage and other information of the source language to meet the needs of on-site communication. Interpreters should not excessively imitate the intonation, tone and other paralinguistic information of the source speaker, let alone exaggerate the information. In theory, most of the paralinguistic information of the source language is conveyed without an interpreter.
Because these information can be directly and clearly felt by all the listeners on the scene, such as gestures, facial expressions and other body language information. Only intonation and tone are the important paralinguistic information that must be taken into account by the translator in the output of the target language. Translators should not be indifferent to the intonation, tone and other information of the source speaker, but should translate mechanically in a flat tone. Don't dazzle or mime around others to appear dominant.(Bao Gang 1998,227)
2.1.2Intercultural awareness
For example, when greeting an American at a Chinese airport, if the Chinese receptionist says, "Are you tired from the trip”? Maybe Americans can accept this, but it's not the best expression. In America, interpreters should better say:”Did you have a nice trip? "Because Americans don't like to be asked too personal questions. Similarly,it is inappropriate to ask English people about their age,salary,weight and so on. Interpreters should keep this in mind when interpreting. Although it is difficult to define the interpreter and the speaker had how much the same cultural background, but the more the interpreter know the speaker's knowledge background, the interpretation will do the more smoothly. That is to say, when interpreting,the interpreter should prepare for the information of the speaker in advance,such as his or her cultural background,speaking habit and so on,which can benefit both the speaker and the interpreter.(Liu Ya Feng 2018,57)
In the communication with the English countries,there are many intercultural problems. The following paragraphs will show what problems that interpreter should pay attention to.
2.1.3 Differences in social systems, values and world views
Culture brings different contexts to language. The same expression is sometimes very different in the two cultures, and this difference also represents the difference in values. For example, a Chinese host meets a foreign friend in the morning and asks, “您吃了吗?” Then the interpreter should not interpret it into”Have you eaten yet?” Instead, the interpreter should translate this sentence into:”How are you?” This is because that in Chinese culture,”您吃了吗？”is just a greeting. Another difference is that China is a socialist country, words related to socialism with Chinese characteristics often appear. When interpreting such words, the differences between Chinese and foreign cultures should be taken into account. For example, if the interpretation of "不忘初心" is "Don't forget our first heart”,then the English listeners will feel quite confused. The interpretation should be combined with our social conditions,”不忘初心” can be translated as “Don’t forget our initial determination” or "Don't forget why we started", "Remain true to our original aspiration", "Stay true to our original mission", etc. With the continuous expansion of the Chinese government's external publicity work, foreigners have become more and more understanding of this English expression.
2.1.4 Differences in customs and habits
The English people are fond of dogs and often regard them as their companions and lovely animals. They use a dog as a metaphor for a person's life. For example:in Chinese,people say:”他是个幸运儿”. While in English,this sentence should be interpreted into “He is a lucky dog”. (Liu Ya Feng 2018,57) What’s more,”He is dog-tired.” is to describe that he is terribly tired. It would be a mistake to translate "He works like a dog" into "他像狗一样地工作"since the meaning of this sentence is to say that he is a workaholic. In our country's political life, We often see other figurative uses, for example, "坚定不移地打虎、拍蝇、猎狐" translated into "We have taken firm action to take out tigers, swat flies, and hunt down foxes." In this context, Chinese people compare "tigers", "flies" and "foxes" to officials of different levels of corruption. (Liu Ya Feng 2018,57)
2.1.5 Different usage habits in English and Chinese
Compared with English, some words are put in a different order. For example, if "中小企业" is translated into "Medium and small-sized Enterprises"do not fit British and American habits, but instead are translated into "Small and medium-sized Enterprises". “贫富差距” is not “the gap between the poor and the rich” but “the gap between rich and poor”. The translation of "暖心的故事" is not "warming-heart stories", but "heart-warming stories". (Liu Ya Feng 2018,58)
3.Analysis of interpretation
Foreign Minister Li Zhao xing answered the question raised by the reporter of China Radio International on China's relations with other developing countries. Example 1: Integration of key points in oral interpretation
Foreign Minister Li Zhao xing; 我也访问了一个人口很少的国家，叫佛得角。这个国家的领导人对我很热情， 又特别客气。不断地说：“ 啊， 我们国家很小很小。”我被他们的谦虚态度所感动， 但我也诚恳地告诉佛得角朋友：“ 山不在高， 有仙则名。国不在大， 热爱和平， 主持公道就好。”(Yi Zhi Ling 2012) Interpreter: And I also visited a country with a very small size of population，called Cape Vede. I was received with tremendous warm and kindness there. The people there were very modest.They kept telling me that our country is very small But in spite of their modest attitude，I told them sincerely that as an old saying goes in China： A mountain，no matter how high it is，if it is blessed with a touch of divine，it will be well-known. And a country，no matter how big it is，if it can uphold peace and justness in the world， it w ill be a good country.(Yi Zhi Ling 2012)
Foreign Minister Li Zhao xing; What matters with a mountain is not its height. And what matters with a country is not its size. Comments:In this passage, Foreign Minister Li borrowed the first sentence of Liu Yu-suk's Humble House Inscription, "The mountain is not high, but the immortal name is", and extended it to the analogy of international relations. Due to the time pressure of the scene, the translator did not fully understand the meaning of the sentence and adopted the word-for-word translation.
Although on the surface, the translator translated every word and sentence, but a little careful, it can be seen that the translation does not express the information meaning of the original. Apparently, Li also felt that the interpreter did not accurately convey the meaning he wanted to convey. So, no sooner had the interpreter spoken than Li retranslated it (in bolded English). Li's translation makes it clear that he does not use the corresponding translation of words and phrases, but directly conveys the message meaning of the source language (i.e. the interpretive translation of the ideograms).(Yi Zhi Ling 2012)
Example 2: Cultural considerations in oral interpretation
Foreign Minister Li Zhaoxing answered the question raised by CCTV reporter on overseas travel of Chinese citizens:
Foreign Minister Li Zhao xing; 为以防万一， 你最好能了解离你到的地方最近的中国大使馆或者总领事馆的电话， 一旦出事， 你可以放心， 中国驻有关国家或地区的大使馆或者总领事馆， 会全力以赴、会依法为你提供帮助。
Interpreter: And what you could do，beside that if you are the unlucky one is you could find the telephone numbers o f embassy and consulate general the closest to you. So whenever there is an incident you could ask for help f rom our embassy and consulate general. Our people will surely go all out to give you lawful protection.(Yi Zhi Ling 2012)
Comments:The translator has a thorough understanding of the additional points in the original language and provides a smooth and accurate translation by means of interpretive translation. What is particularly commendable is a translation of "If you are the hype one" for a rainy day. The language form of the clause "you can rest assured" is not given in the target language, but its meaning is incorporated into the subsequent translation. Building protection refers to a direct interpretation of "lawful assistance" as "to give you guidance".
This approach takes into account the differences between Chinese and Western ways of thinking and the differences between Chinese and English ways of expression. This is exactly what the interpretive theory advocates. According to the theory of interpretive interpretation, interpreters must consider the acceptability of both sides in the context of two languages and cultures.(Yi Zhi Ling 2012) Example 3: Emotional communication in oral interpretation
Foreign Minister Li Zhao Xing answered a question on China-Us trade raised by the Reuters news Agency. Foreign Minister Li Zhao xing：实际上，很难说得清楚什么叫军用，什么叫民用。比如说这杯茶， 我和姜恩柱主任委员喝了就是民用， 要是当兵的喝了就是军用，说得清楚吗？ Interpreter: Actually it would be very difficult to distinguish from military purposes and civilian purposes. Just take the cup of tea in front of me as an example. If I and Chair man Jiang drink this tea， it w ill be rendered as for civilian use. But if a soldier drinks this tea， then the tea becomes for military use. So it is very difficult to have a clear definition of this term.(Yi Zhi Ling 2012)
Comments:In the part that add in the original language is the Chinese commonly used rhetorical question. The form of rhetorical questions in Chinese is equivalent to rhetorical questions in English. But the rhetorical function is not the same. In Chinese, rhetorical questions are usually used for intensification, as in the original "Is it clear? "Is for the purpose of emphasizing" can't say clearly ".
And rhetorical questions in English also have the function of moderating mood. Therefore, translators adopt the way of interpretation to the rhetorical directly translated into statements, both to avoid the ambiguity, and to accurately convey the original meaning of language information (including emotional information), the effect of interpretation as sent interpreting theory emphasizes: the interpreter in interpreting process must consider how to accurately convey the original language discourse information such as the thoughts, images, and emotions.(Yi Zhi Ling 2012)
Example 4: Syntactic recombination in oral interpretation
Foreign Minister Li Zhaoxing answered a question on China-Us trade raised by the Reuters news Agency.
Foreign Minister Li Zhao Xing： 你的问题富有战略眼光， 你问到十年甚至二十年之后的中美关系。
Interpreter： Your question show s that you are a person with a strategic perspective， because you asked about the outlook o f Sino-US relations in ten or twenty years’ time.(Yi Zhi Ling 2012)
Comments:Of course, this sentence cannot be translated in the corresponding way of words. "Problems" can't have "strategic vision," it's the person asking the question who has "strategic vision." When the true meaning of the source language is understood, the expression of the target language becomes accurate and clear.(Yi Zhi Ling 2012)
Example 5: Semantic interpretation in oral interpretation
Xinhua News Agency reporter asked Premier Wen About education:
Reporter: In your report, education is a highlight, especially compulsory education. You proposed the policy of "two exemptions and one subsidy" starting from this year.
Interpreter：We can see that education figures quite prominently in your government’s report particularly the compulsory education. We know starting from this year， the government is going to exempt the tuition and miscellaneous fees for the rural poor students receiving compulsory education and government is also going to give subsidies to the students attending schools f rom poor families.(Yi Zhi Ling 2012)
Comments:This way of using numbers to sum up a policy, an idea, etc., is a feature of The Chinese language. From the "three Antis", "Five Antis", "four Antis", "four Qing dynasties", "Five stresses, four Beauties and three loves" to the present "three Represents", "three agricultrals", "eight honors and eight disgraces" and so on, there are many examples. Therefore, when the "two free and one supplement" appeared in the reporter's question, the country's top interpreters naturally have a good idea. Without any hesitation, the field interpreter directly explained the exact meaning of "two exemption and one supplement", without any word-to-word translation of the phrase itself. The interpretive nature of interpretation is further supported here.(Yi Zhi Ling 2012)
Example 6: Logical processing in oral translation and interpretation
Premier Wen Jiabao answered the question on education raised by Xinhua News Agency.
Premier Wen: I'd like to stress the importance of civilian education here, because the vast majority of people in the world are civilians. The quality of common people is related to the quality of the whole people of a country. We have 1.3 billion people, 900 million farmers, a higher proportion of civilians.(Yi Zhi Ling 2012)
Interpreter: Here，I would like to give the stress and the importance to the education for the general public. Most of the people in this world are ordinary people and belong to the general public. I think the competence of the general public is a direct reflection of the overall competence of the country. China is a country with a population of 1. 3 billion and 900 million of the Chinese people live in the countryside. So we have even a bigger proportion of our people receiving ordinary education.(Yi Zhi Ling 2012)
Comments:There is no conjunctions between clauses, and the logical relation is clear at a glance, which is also the charm of Chinese "meaning meeting". However, English focuses on "speech and communication", and the logical relationship is reflected in the language form. Therefore, the interpreter must thoroughly understand the logical relations between Chinese clauses: they are not parallel relations, "there are 1.3 billion people" and "there are 900 million farmers" are inclusive relations, and the relationship between the first two clauses and the last one is causal.(Yi Zhi Ling 2012)
Interpreters interpret on the basis of understanding the true connotation of the source language, which is not the corresponding language translation of words and phrases, but the interpretive interpretation (the italic part of the translation) that conveys the overall message meaning of the source language. This also explains the definition of "meaning" in interpretive theory: the meaning of speech refers to "the overall meaning of discourse" in interpreting activities.
On March 18, 2008 held a press conference, premier Wen Jiabao quote the old saying or answer questions from Chinese and foreign journalists, ancient Chinese poems before and after nine times, and the interpreter is also easy to immediately after the prime minister stated to complete these classical Chinese sentence translation, not only embodies the solid basic language interpreter itself strength and extensive knowledge, also for the interpretation of the study and research provides vivid data, more convenient to our understanding of cross-cultural awareness of the significance of a good interpreter.(Yi Zhi Ling 2012)
Through the analysis of the above examples, it can be seen that interpretation is not only a technology, but also an art, which requires translators to have a keen cross-cultural awareness and overcome the obstacles behind language and cultural factors. Through extensive reading, translators should actively expand their knowledge fields, strengthen the accumulation of their own cultural knowledge and the cultivation of cross-cultural dialogue, and strive to avoid mistranslation caused by ignoring language and cultural differences through constant practice and summary, so as to achieve the purpose of external communication.--Pengjuan (talk) 13:41, 18 December 2020 (UTC)Pengjuan
Interpreters in the interpreting process is not constrained in the primitive form of language, but fully considering the situation and primitive released into their related knowledge, a thorough understanding of primitive information, abandon words corresponding translation methods, focus on search to find the right words within the prescribed time to convey meaning in the context of a specific information.
Conclusion
With the deep economic globalization and many international issues,interpreters has become more and more important throughout the world. As an interpreter,it’s essential for them to learn more about the cultural differences. As an interpreter,he or she should keep learning to keep up with the fast-changing world.Rich cultural background and relevant professional knowledge will help interpreters improvise. But a solid language foundation is the key. Therefore, we should accumulate relevant professional knowledge in our daily study and strengthen the training of interpretation, so as to be able to do well in on-site interpretation.Due to the cultural differences that lead to the untranslatability between Chinese and English in some occasions, we should admit that translation is not always possible, but only within certain limits and limits. As an interpreter,daily learning and accumulation of cultural knowledge are very important.Only by having a thorough understanding of the similarities and differences between Chinese English and their cultures can translators reduce mistakes in interpreting and effectively serve as a bridge between them.
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--Tao Ye (talk) 12:13, 21 December 2020 (UTC)Tao Ye
On Lefevere's manipulating theory 孔亚楠 Kong Yanan 202020080609 英语语言文学
Abstract
In 1980s, the research object of translation studies changed from text itself to culture. Cultural factors were brought into translation studies. Andre Lefevere, as the founder of cultural transformation, puts forward the famous manipulation theory and its three elements-poetics, ideology and patron. He believes that translation is not a simple change between languages, and translators' translation activities are influenced and restricted by social factors such as ideology, poetics and patronage. He points out that translation is a form of rewriting the text, and it is "manipulating" the original text to make it compatible with the cultural background of the target text. The main body of the thesis is divided into three parts, which explore the rewriting phenomenon caused by poetics, ideology and sponsors in translation activities by displaying different translation cases.
Key Words
Ideology; Poetics; Patronage; Manipulation
题目
勒弗菲尔的操纵理论
摘要
20世纪80年代，翻译研究的研究对象从文本本身转向文化，将文化因素纳入翻译研究之中。安德烈勒弗菲尔作为文化转换的奠基人提出了著名的操纵理论及其三要素—诗学、意识形态和赞助人。他认为翻译不是一件简单的语言间的转换，译者的翻译活动受到意识形态、诗学和赞助人等社会因素的影响和制约。他指出翻译是改写文本的一种形式，是对原文的“操纵”，使其与目的语文本所在的文化背景相容。论文主体主要分为三部分，分别通过展示不同的译本分析，探究诗学、意识形态和赞助人在翻译活动中造成的改写现象。
关键词
意识形态； 诗学； 赞助人；操纵
1.Introduction
Before the 20th century, western translation theories mainly fell into the category of literature and art, which regarded translation as an art and emphasized the translator's creative reproduction of the original text. Until the mid-20th century, translation theorists introduced the theories and achievements of modern linguistics into translation studies, thus producing a linguistic school.Linguistic school regarded translation as a science of mutual transformation at the linguistic level, emphasizing the language equivalence between the original text and the target text.(Zhang Yuanyuan 2010, 81)
Compared with the literary school, the linguistic school has deepened translation studies and achieved fruitful results, which was beyond doubt. However, it only limited translation studies to the linguistic level, ignoring external linguistic factors such as discourse and context, which led to the fossilization of translation studies.(Zhang Yuanyuan 2010, 81)
Since the 1980s, under the influence of post-modernism and cross-cultural studies, translation studies have ushered in a "cultural turn", which has gradually transformed translation studies from a linguistic perspective to a cultural perspective, and thus a cultural school of translation has emerged. The cultural school broke through the traditional text comparative study mode of literature and linguistics, and paid attention to many social factors that influenced translation under the broad cultural background, thus broadening the scope of translation studies and injecting new blood into translation studies. Manipulation school was one of the most influential schools of culture.(Zhang Yuanyuan 2010, 81)
The development of Manipulation School was based on comparative literature research, which mainly studied literary translation. The representative figures were Hermans and Lefevere. Hermans first applied "manipulation" to the study of translation theory, forming the embryonic stage of the manipulation school.In the book "Manipulation of Literature: Studies of Literary Translation", Hermans gave the programmatic view of Manipulation School: Manipulation School thinks that literature is a complex dynamic system. As Hermans said: "From the perspective of the target text, all translations are manipulations of the original text for some purpose." (Hermans 1985, 10-11)
Andre Lefevere, a famous Belgian American comparative writer and translation theorist, pointed out that literary translation always came into being in a certain historical period and a certain cultural context. In this sense, translation was a rewriting of the original text and a form of creating the text. Lefevere further pointed out that literary criticism, biography, literary history, film, drama, reader's guide and so on were all rewriting the text and creating another form of text image.(Zhang xiaojuan 2010, 130)
In other words, translation created the original author, the original text and the literary and cultural images of the original text. All rewritings, regardless of its intention, reflected certain ideology and poetics under the influence of the patronage. He thought that translation was rewriting, and rewriting was manipulation.The rewriting in different historical periods should be controlled by the ideology and main stream poetics, which was finally related to power and became a means to serve them. He believed that translation cannot truly reflect the original appearance, which was mainly manipulated by these three factors: ideology, poetics and patronage.(Zhang xiaojuan 2010, 130)
2 Three Elements of Lefevere's manipulation Theory
2.1 Ideology
Generally speaking, ideology refers to the concept system that reflects the interests and requirements of specific economic forms, specific classes or social groups, and its basic contents include people's political, legal, moral, philosophical, artistic and religious views, etc. In Lefevere's view, translation practice is a practice related to certain historical reality, a practice of reinterpreting the original text according to the interests of a certain social group in the new historical environment, and it is essentially a practice of culture and politics. Manipulation school is most concerned about not how the translation should be translated, but why it is translated like this.(Zhang Yuanyuan 2010, 81)
Translations are not made in a vacuum. Translators function in a given culture at a given time. The way they understand themselves and their culture is one of the factors that may influence the way in which they translate. (Andre Lefevere 1992,14)
Translation, as a cross-language and cross-cultural communication activity, is inevitably influenced by ideology. It includes the translator's personal ideology and the ideology imposed on the translator by the authority or sponsor. These personal, social or upper-level ideologies will limit the selection of the theme of translated works and the form of expressing the theme and affect the translator's basic translation strategies and the interpretation of the original language and culture. Therefore, under the control of ideology, the translator will arbitrarily add, delete or change the original text, so that the translated text serves his own political purpose. (Zhang Xiaojuan 2010, 130)
2.2 Poetics
Poetics involves two parts: literary technique and translator's view of literary function. Literary technique mainly includes genre, symbol, theme, etc. Translator's view of literary function refers to the role or function of literature in the whole social system. Translators not infrequently use their translations to influence the evolution of the poetics of their time. The compromises translators find between the poetics of the original and the poetics of their culture provide fascinating insights into the process of acculturation and incontrovertible evidence of the extent of the power of a given poetics. (Andre Lefevere 1992,26)
According to Lefevere, the translation method adopted by translators is carried out and developed under a certain system of factors of poetics, and the object of the study of poetics is as small as one word or as large as one sentence and the style of the whole chapter, translation strategies and other aspects of the rewriting of the poetics, which are the important components of the cultural system where the rewriting writers are engaged in their creation. In order to conform to the ideology and poetics which occupied the dominant position in the period where they live and to achieve the goal of making the rewritten works accepted by as many readers as possible, the original works will be adjusted in a fixed degree. (Zhang Xiaojuan 2010, 131)
2.3 Patronage
Generally speaking, sponsors refer to individuals and groups that can promote or hinder the production and dissemination of literary works in a certain historical period, and institutions that regulate the dissemination of literature and literary thoughts. Patrons can encourage the publication of translations they consider acceptable and they can also quite effectively prevent the publication of translations they do not consider so. (Andre Lefevere 1992,19)
Lefevere regarded various rewriting forms, such as literary translation, as one of the various systems of the society. This department of philology has double factors of operation and control. One is the internal factor of the department of philology, which is composed of various professionals including critics, teachers and translators. The other is the patron who plays a role in the external department of the department.There are all kinds of powers (people or mechanisms) that promote or stop reading, writing or rewriting , such as religious groups, orders, government departments, publishing agencies, mass media mechanisms, or individual power.(Zhang Yuanyuan 2010, 82)-
Sponsors can encourage works that they think are suitable, and can also effectively curb works that they think are inappropriate. Generally speaking, they play a vital role in the dynamic direction of translation, the development of translated literature, and social status where translators are located. (Zhang Xiaojuan 2010, 131)
3.Cases Study
3.1 Cases Study on Ideology
Example one: In the dialogue between Wang Lifa and Cui Jiufeng in the second act of Teahouse, Wang Lifa said, "可是住在我这里, 天天念经" Cui Jiufeng replied, "我现在只能修持, 忏悔!" As for "念经" in the sentence, Ying Ruocheng's translation of "chanting Buddhist scriptures" is rich in Christian color; Huo Hua's translation "chanting sutras" abandons the meaning of Buddhism. From this, it can be seen that in order to meet the requirements of mainstream ideology, translators will choose corresponding translation strategies and delete or euphemistically treat some of the original texts in the process of translation. From the perspective of manipulation theory, this is the manipulation of ideology on translation.(Huang Mingjuan 2020, 144)
Example two: Facing globalization, the great rejuvenation of the Chinese nation must be strongly supported by the prosperity of culture. Under the background of vigorously advocating the use of literature output to improve the soft power of Chinese culture, we should treat the translation of Chinese literature more rationally. China has been a collectivist country since ancient times and advocated unity and unity. For families, there is a saying that "home is harmonious and everything is prosperous"; For the neighborhood, there is the advocacy of "good neighborliness and friendship".(Jia Shanshan 2018, 169)
Therefore, when translating the report of the 19th National Congress into English, it is inevitable to be influenced by the feelings of home and country, which can be seen everywhere in the text.Original text: 大会的主题是：不忘初心，牢记使命…… Translation version：The theme of the Congress is: Remain true to our original aspiration and keep our mission firmly in mind... Analysis: There is no human appellation like "we" in the original text of the sentence, but it appears in the translation that “our original aspiration” and “our mission”.(Jia Shanshan 2018, 169)
Thus, its text translation is manipulated by our country's ideology, which is intended to show the collectivism consciousness of the Chinese nation and show that all ethnic groups in our country are united and love each other dearly.(Jia Shanshan 2018, 169)
Example three: As an important media of cultural communication, American TV drama not only has an eye-catching story, but also contains a lot of foreign cultural factors, such as authentic American slang and spoken language, strange historical allusions, and novel network neologisms. As a bridge between Chinese and American cultures, subtitle translation of American TV drama is particularly important. First of all, when the social values of the translation and the source text conflict, ideology will manipulate the translator to rewrite the sensitive parts of the text to meet the social ideology requirements of the target language.(Long juan 2020, 64)
In addition, American TV series contains a lot of local cultural factors, which is difficult to find the corresponding symbols in the process of translation and introduction, so the rewriting of culture in subtitles is inevitable. English version: Hewlett and Packard Chinese version: 休利特和帕卡德 (比尔·休利特和戴维·帕卡德是惠普(HP)公司创始人，两者均为男性。) -Quoted from the Big Bang Theory
Many Chinese audiences are familiar with HP brand, but know little about its founders. Therefore, in addition to translating the names of the two founders literally at the bottom of the screen, the subtitle group members also added their identities and remarks "Both are male" at the top of the screen. This not only preserves the characteristics of the source language culture, but also helps the audience enjoy the movie-watching activities smoothly, and also increases the comedy sense of the play.(Long juan 2020, 64)
Example four: In 1930s, the western world knew very little about Chinese culture at that time, and most people thought that China was a savage and backward nation. The Chinese people in Westerners' minds were ignorant, superficial and vulgar. Facing the misunderstanding and discrimination of Westerners towards China, Lin Yutang tried to show the western world the true philosophy of life and attitude of Chinese people by translating “浮生六记” which told the story of a Chinese couple's quiet and simple life. He adopted the translation strategy of combining domestication and foreignization, which made the translated works not only retain the characteristics of Chinese culture, but also be easily understood and accepted by western readers.(Zhang Baihua 2017, 106)
Original text: 彼非作《琵琶行》者耶? English translation: Isn’t he the one who wrote the poem on The Pi Pa Player? Here, Lin Yutang translated "琵琶行" into "The Pi Pa Player" rather than "lute" and other forms that were easy for western readers to understand. He adopted the translation strategy of alienation and retained Chinese cultural characteristics according to the idea of himself, with the aim of making Chinese culture go abroad and giving western readers a certain understanding of traditional Chinese culture.(Zhang Baihua 2017, 106)
Example five: In the Chinese translation of Peter Pan, Yang Jingyuan chooses the combination of written language and spoken English in Beijing, and downplays the indecent language in the original text. The choice of this language translation strategy must be determined by his ideology.(Xie Chengfeng 2016, 180)
In the original text, the topic of "mother" appears in many occasions, such as storytelling and character dialogue, and Yang Jingyuan translates it into written language "母亲" in most occasions. "Twins" in the original text is translated by Yang as "孪生子" in written language. Yang Jingyuan tends to use the northern dialect to translate, which is reflected in her translation sequence: when it comes to children's pleasure in never having a hometown, "他们不用上学读那些劳什子的书" "Sweater" is translated as "线衣" and "frock" is translated as "罩褂". "劳什子", "线衣" and "罩褂" are typical northern dialects.(Xie Chengfeng 2016, 180)
In the story, the fairy Ding Keling has a pet phrase "You silly ass", which Yang translated as "你这笨蛋". The severely abusive language in the original text is treated as generally critical language in the translated text. Yang Jingyuan was born into a scholarly family and received higher education. Therefore, when she translated words, she intentionally or unintentionally chose the combination of written language and spoken English in Beijing, and downplayed the indecent language in the original text. Therefore, the translator's ideology really controls her translation process.(Xie Chengfeng 2016, 180)
Example six: Zhu Shenghao translated King Lear in 1942. At that time, China was economically backward and politically turbulent. "Saving the country and the people" and "national liberation in an all-round way" became the mainstream ideology of the society at that time. When it was learned that Japanese translator laughed at the backwardness of Chinese culture, which was a barren place without Shakespeare's complete works, Zhu's patriotic enthusiasm was thoroughly aroused. In order to make the people with low education level understand this western classic better, he paid special attention to the harmony of phonology and the smoothness of the whole article in the process of translation. Meanwhile, he wanted to keep the verve of the original as far as possible. Therefore, he mainly adopts domestication.(Zhou Ya 2014, 177)
(Act II, Scene IV) Lear: No, rather I abjure all roofs, and choose To wage against the enmity o’the air; To be a comrade with the wolf and owl, Necessity’s sharp pinch! (Shakespeare, 1972) Zhu’s translation: 不, 我宁愿什么屋子也不要住, 过着风餐露宿的生活, 和无情的大自然抗争, 和豺狼鸱鸮做伴侣, 忍受一切饥寒的痛苦! Zhu Shenghao is inspired by national honor and disgrace. His three parallelism sentences are full of momentum, like flowing water. Words such as "风餐露宿" and "无情的大自然" also pour out his inner anger and patriotic enthusiasm for the domestic status.(Zhou Ya 2014, 177)
3.2 Cases Study on Poetics
Example one: There is such a scene in the third act of Teahouse. “美国针、美国线、美国牙膏、美国消炎片。还有口红、雪花膏、玻璃袜子细毛线。” Ying’s translation: Yankee needles, Yankee thread; Toothpaste white and lipstick red. Patent potions, facial lotions; Nylons sheer, you’ll find here. Huo’s translation: Yankee needles, Yankee notions, Yankee toothpaste, Yankee potions. Lipsticks red, and cold cream white; Nylon stockings, sheer delight.(Huang Mingjuan 2020, 144)
By comparing these two translations, in order to better conform to the rhythm of English poetry and make the whole ditty read fluently, Ying Ruocheng splits the structural meaning of the original text and then reorganizes it. He adopts more alienation translation strategies in order to achieve the same rhythm as the original text. On the other hand, because of his love for Chinese culture and the influence of Chinese traditional literature, Huo Hua is more faithful to the original text in his translation, and translates the whole ditty in the order of the original text. From this, it can be seen that Huo Hua's translation is mostly based on domestication, so as to truly reproduce the cultural level in the source text.(Huang Mingjuan 2020, 145)
Example two: The opening report of the 19 th National Congress contains a large number of words with Chinese characteristics, and its English translation is manipulated by the socialist culture with Chinese characteristics. For example：Translate“不忘初心，方得始终”into “Never forget why you started, and you can accomplish your mission” “行百里者半九十”into “As the Chinese saying goes, the last leg of a journey just marks the halfway point”. English translation of such words with Chinese characteristics must be carried out on the basis of fully understanding the connotation of Chinese culture, which also well reflects the translator's own literary accomplishment and mastery of poetic ability.(Jia Shanshan 2018, 169)
Example three: From the perspective of mainstream poetics, Chinese and Western translation circles tend to combine "domestication" with "foreignization" in translation practice, which can not only solve the differences between Chinese and Western cultures, but also reproduce the characteristics of the source culture in the target language as much as possible. English version: Look at that, the problem solved itself. Chinese version: 你瞧!不攻自破了。 English version: Preparation can only take you so far. Chinese version: 谋事在人，成事在天。 -Quoted from the Big Bang Theory(Long juan 2020, 64)
Influenced by mainstream poetics, translators rewrite the subtitles of American TV series by combining domestication and foreignization. If literal translation is adopted, the over-colloquial expression lacks poetic aesthetic feeling, while subtitle translators use “不攻自破” “谋事在人，成事在天”. These Chinese idioms with profound traditional culture not only accurately convey the meaning of the original sentence, but also cater to the audience's preference of the target language.(Long juan 2020, 64)
Example four: In order to make the target readers better understand and accept and spread the translated version smoothly, Lin Yutang adhered to the translation criteria of "faithfulness, fluency and beauty" and adjusted the original text to a certain extent. Original text: 桥南有莲心寺。寺中突起喇嘛白塔,金顶缨络,高矗云霄,殿角红墙,松柏掩映,钟磬时闻;此天下园亭所未有者。 English translation: On the south of the bridge there was the Lotus-Seed Temple, with a Tibetan pagoda rising straight up from its midst and its golden dome rising into the clouds, with the terracotta walls and temple roofs nestling under the kind shade of pine-trees and cypresses and the sounds of temple bells and ch’ing [musical stone] coming to the traveler’s ears intermittently——all combining to achieve a unique effect that could not be duplicated in any other pleasure garden of the world.(Zhang Baihua 2017, 107)
The original text described the beautiful scenery of Lianxin Temple in concise language. Lin Yutang combined the two sentences of the original text into a long sentence, forming a compact and clear structure, which vividly presented the scene of Lianxin Temple to western readers. This beautiful sight of China can bring unique aesthetic feeling to western readers, realize the function of literature, and conform to the mainstream poetics at that time.(Zhang Baihua 2017, 107)
Example five: Yang Jingyuan definitely affirms Peter Pan's literary value and aesthetic value in the translation sequence. Under the control of this poetics, the translator builds a bridge of fantasy with exquisite and beautiful language in his translation, and poetry is perfectly reflected. The original story happened in Neverland, and Yang Jingyuan translated it as "永无乡". This translation method accurately grasps the spirit of the original work-although this place is good, it is the other side that can never be reached in reality, and the depth of melancholy and helplessness are expressed incisively and vividly. The following examples more fully reflect the manipulation of the original text by the poetics of the target language.(Xie Chengfeng 2016, 180)
Original text: when children died he went part of the way with them. Translated text: 孩子们死了, 在黄泉 Original text: she used to say afterwards to her husband. Translated text: 她老是对丈夫说这些事后诸葛亮的话。 The translator deliberately chooses the words "黄泉" and "事后诸葛亮" in a way of additional translation, which are unique in Chinese culture. The manipulation of the target text by the poetics of the target language culture can be seen.(Xie Chengfeng 2016, 180)
Example six: With the rise of the New Culture Movement in China in the 1930s, foreign literature and ideas were constantly introduced by translation. The creation of vernacular Chinese was valued and welcomed. With the principle of letting the general public enjoy Shakespeare's plays, he adopted a more colloquial prose style as the main translation style. (Act I, Scene I) Cordelia: But yet, alas! stood I within his grace, I would prefer him to a better place. So farewell to you both. (Shakespeare, 1972) Zhu’s translation: 考狄利娅:可是, 唉!要是我没有失去他的欢心, 我一定不让他依赖你们的照顾。再会了, 两位姊姊。 Zhu Shenghao abandoned the framework of the original text and translated its meaning directly in the form of easy-to-understand prose, reflecting his preference for more colloquial prose translation.(Zhou Ya 2014, 177)
3.3 Cases Study on Patronage
Example one:In the first act of Teahouse, Grandpa Four often complained to Wang Lifa, "我也得罪了他?我今天出门没挑好日子! " In this sentence, Ying Ruocheng translates "没挑好日子" into "This is not my lucky day!" The big reason is that his translation publishing house is China Foreign Publishing House, and Ying is more suitable for the traditions and habits of foreign readers, so as to facilitate the acceptance of foreign readers.(Huang Mingjuan 2020, 145)
On the other hand, Huo Hua translates it as "I should've taken the Almanac's advice and stayed home today." Based on his understanding Chinese traditional culture, Huo Hua knows that this is what Chinese people usually say orally that going out depends on the lunar calendar, so he translated it as "Take the Almanac's advice and stayed home", which is more faithful to the connotation of Chinese traditional culture. (Huang Mingjuan 2020, 145)
Example two: The report in the opening ceremony of the 19th National Congress belongs to the official documents of the party and government organs, and its sponsors are obviously the Communist Party of China and its leaders. Therefore, the report represents the will of the party and the people, in which every word, phrase and sentence collocation must be carefully screened before being finalized and must conform to the will of the country and represent the interests of the party and the people. This also requires translators to keep a clear head and high political acumen at all times, and to represent and safeguard the national image at all times. (Jia Shanshan 2018, 169)
Example three: In order to obtain social and economic resources and establish their own influence in the target language society, the sponsors will actively encourage the media system to produce as many film and television works as possible and meet the needs of the audience. In order to achieve this goal, they will introduce the mainstream social value orientation in the selection of film and television dramas, and also manipulate subtitle translators to adjust and change the subtitles of American TV dramas to some extent according to the target people's acceptance ability and expectation horizon. (Long juan 2020, 65)
Example four:Sponsors not only have a profound influence on the publication of translated works, but also have an inseparable connection with translators' selection of translation materials. For Lin Yutang's translation of “浮生六记”, the monthly magazine Tianxia and the couple Pearl Buck are influential patrons. (Zhang Baihua 2017, 107)
Example five:Yang Jingyuan was suffering from severe cataract at that time. It was difficult for her to read and write. In order to relieve her distress, her husband helped her translate the book. After reading Peter Pan, Fan Yong especially appreciated it and published it. It can be seen that Peter Pan was originally a spontaneous academic behavior of Yang Jingyuan. The initial sponsor was her lover, and later Fan Yong, general manager of Sanlian Bookstore, so the publishing house was also one of the sponsors. Together, they contributed to the publication of this book. (Xie Chengfeng 2016, 180)
Example six: Zhan Wenxu and Zhu Shenghao worked together in the World Publishing House for many years, and Zhan quite appreciated Zhu's literary talent and translation level. Later, Zhan was appointed editor-in-chief of the World Publishing House. He suggested that Zhu Shenghao translate Shakespeare's works, which coincided with Zhu's own ideas. So Zhu signed a contract with the World Publishing House in 1935 and started the process of translating Shakespeare. So Zhan helped Zhu a lot in the road of translation. (Zhou Ya 2014, 178)
Conclusion
Lefevere's manipulation theory has a wide influence in the translation field. He holds that translation is a creative process and translators will inevitably be influenced by the culture of the target language, and he emphasizes three major elements: ideology, poetics and patronage. Because of using a different language from the original, facing a completely different readership and operating in different cultural categories, the translator, as the representative of the target culture, would be restricted by various target cultural conditions from the choice of the translation text at the beginning to the selection of translation strategies in the translation process until the acceptance of the final version. Moreover, the translator would have various considerations in translation. Therefore, it is impossible to reproduce the exactly identical translation of the original text.
Lefevere emphasizes the translator's position and role in literary translation, and pointed out that the translator's subjectivity is extremely complex, and its exertion is restricted by subjective and objective factors such as ideology and custom system. Ideology can be divided into mainstream social ideology and translator's personal ideology. Its influence on translation is everywhere, and the translator's thoughts, viewpoints, writing style and even his surroundings will be manipulated by invisible ideology. In the process of translation, the intended readers and clients in the translator's mind come from the target language system, and the translator himself is immersed in the culture of the target language system. Therefore, the mainstream poetic form of the target language system and the popular literary view at that time are largely used in the whole process of translation literature creation. Sponsors have a certain status and can provide remuneration and other help to translators. They can restrict the translation norms and decide the publication of translated works, and even decide the translator's translation goals and strategies and the acceptance of translated works.
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Roger T.Bell's Special Outlook on Translation Studies 陈江宁 Chen Jiangning 202020080594 英美文学
Abstract
“What is translation?” It has been discussed over years since the emergence of the translation activities. As we all know, it is difficult to give translation a unified definition as a result of its complicated nature. This paper will mainly discuss British translator Roger T.Bell's Translation Process Theory based on the Systemic Functional Linguistics, cognitive science and cognitive psychology so as to understand how meaning is perceived and transformed and how the combination of the new and old information form a completely new target text. The contribution Bell has made lies in that he tried to use the graphics mode to fully show translation process, which better explains the interdisciplinary trait of translation and how the translator's thinking mode works during this complex activity.
Key words
Roger T.Bell; translation process; Systemic Functional linguistics; cognitive psychology
题目
罗杰·贝尔的特殊翻译观
摘要
自翻译活动开始之际，人们就开始讨论“什么是翻译”这一问题，却始终没有得到一个统一的答案，由此可见翻译活动之复杂。本文主要探讨英国翻译家罗杰·贝尔提出的翻译过程模式，贝尔的创新之处在于他尝试用图形模式来描述翻译的过程，他以系统功能语言模式为理论基础，结合认知科学、认知心理学探讨意义是如何被认知又如何被转换，新信息与旧信息如何组合形成一个全新的目标语译文，从而更好地解释了翻译学科的跨学科性以及译者在翻译活动中的思维运转方式和操作过程。
关键词
罗杰·贝尔；翻译过程；系统功能语言学；认知心理学
1. Introduction
Barhudalov, former Soviet Union translation theorist, expressing his opinion in his book called Language and Translation that the word “translation” has two meanings: one refers to the result of a process, which is the target text itself; the other refers to the translation process itself.(1895,19) That is to say, it emphasizes the act of translating. Therefore,here come the questions: What is the main focus of translation? Is the target text more important as a translation product or the process that contains translation act more significant? These questions attract many translation scholars' attention and according to the research results of recent translation, both in eastern and western translation academia, almost all scholars put their focus on the study of product and its standardization; however, translation process is rarely studied.(Wu Yiicheng 1988,54）
What's worse, the way they study the translation process is almost the same, all starting from analyzing the source text and target text, then comparing the two, that is to say, comparing the product of source text and target text to see whether it is the same, we call it a product-to-product comparison. Meanwhile, from the perspective of the purpose of translation study, it seems that we should pay more attention to analyze the complex process of the conversion between two languages, and explains the problems and gives some feasible solutions and operating procedures. There is no doubt that taking translation as a process to study is beneficial to both perfect the translation theory and improve translation level.(Wu Yicheng 1998, 55)
Therefore, this paper will mainly focus on the study of Roger T.Bell's Translation Process Model, which claims that the essence of translation is the process rather than product. It is also worthy of mentioning that he not only studies the process of translation, but also makes a great breakthrough by connecting the translation with Systemic Functional linguistics and cognitive psychology, which exhibits a more comprehensive translation theory for the whole academia. And it is these two elements that make Bell's translation process model a special and valuable one (Wu Yicheng 1998, 55)
2. The Main Content of Bell's Translation Process Model
2. 1 The Complexity of Translation Process
Generally speaking, previous translators have divided translation into two parts: understand and express. First of all, translator needs to understand the meaning of the source text and its author's intention, and what a translator should do next is to translate precisely on the basis of understanding the source text's meaning, its author's writing purpose and the goal of the target text. Even so, it is still hard for us to explain what exactly the translation process is. There are many outstanding translation theorists expressing their principle about what the translation is. For instance, Yan Fu, a brilliant translator once puts forward his brief but powerful view about translation, that is, “Faithfulness, Expressiveness and Elegance”. Professor Qian Zhongshu also shows his opinion towards translation and bring forth the principle “Sublimation Theory”.(Zhang Meifang 2005, 42)
As for western translators, there are also some marvellous translators with their unique thoughts, like Eugene Nida's “Functional Equivalence Theory”; James Holmes' “Text-level Translation Process” and Roger T.Bell's “Translation Process Model” and so on. All of them have come up with meaningful ideas about translation. For instance, Holmes has raised some critical questions about translation like how does the translator create a completely new target text which more or less attaches some similarities with the source text during the translation process? How does his “Black Box” operate when he or she is translating an original text? There are a huge amount of obstacles that translators need to come over. However, few scholars have stretched their foot on this area. (Zhang Meifang 2005, 43)
Taking Nida's translation theory as an example, in his opinion, translation process is composed of four stages: analysis, conversion, reconstruction and examination. Nida further elucidates this conception in his The Meaning of Translation that the analysis stage is the stage where the translator determines the meaning of the original text (lexical, syntactic and rhetorical meaning). The translator should consider content and form at this stage; he believes that the process by which people stop thinking in one language and start thinking in another language is still a mystery. According to some concepts of transformational-generative grammar, the analysis process is mainly the process of determining the inner meaning. The conversion process takes place at this level, because languages are more similar in deep structurethan in surface structure. Once the conversion occurs, the translator must reconstruct the form of the original information to make it suitable for the potential reader, and the detection phase is the phase in which the target text is compared. (Nida 1969, 484)
Although Nida has mentioned a relatively complete translation theory, one of his translation model's deficiencies is that it doesn't reveal the translator's psychological process when he or she is translating. That is to say, he doesn't consider the function of the translator, like how does he or she analyze the source text? How does translator cut the original text into fundamental structure and rebuild them into the target text? All of these questions haven't been answered yet. In a word, Nida's translation model doesn't concern the translator's thinking activity during the translation process. On the contrary, in Roger T.Bell's translation process model, the role of translator is taken into consideration, that's why Bell's translation model is more comprehensive and better interpret the complexity of translation process. (Xiao Hui 2001, 34)
2.2 Bell's Main Idea about Translation
Bell in his book Translation and Translating: Theory and Practice has showed his view towards translation in a different way, considering some factors that may also influence the product of the target text which is never put forward before. He says that one of the goals in this book is to generalize the components that help to constitute all kinds of competences and knowledge of a translator, the other is to establish a translation model on the basis of this generalization. (1991, 18)
In order to figure out what exactly the translation process is, he has put forward some relevant questions: What is translation? What is a translator? What is translation theory? And he tries to answer them by combining translation process with Systemic Functional linguistics and cognitive psychology. What's more, Bell has showed his point of view quite clearly, he stresses that translation must be regarded as a kind of communicative behavior among human beings, which can be guided by linguistics and helped by the fruits of cognitive science and cognitive psychology to build his Translation Process Model. (Bell 1991, 19)
As Liao Qiyi says in the book Contemporary Translation Studies in UK that Bell has taken great efforts to establish the translation process model, which is placed in the larger field of human communicative behavior, so it inevitably has to resort to psychology and linguistics. On the one hand, we need to be familiar with the mode of memory and information processing of psychology and psycholinguistics. On the other hand, it requires an understanding of the linguistic mode of the broadest sense of meaning, including the meaning of “beyond sentences”. It is for this reason that Bell takes “mode”, “meaning” and “memory” as the focus of his discussion. (Liao Qingyi 2001, 208)
Generally speaking, Bell's translation theory starts from answering such questions like what translation,translator, and translation theory is. Next, he comes to the conclusion that it is the act of translation that truly matters, so he makes the translation process as his major study. In his book Translation and Translating: Theory and Practice， Bell focuses on theoretical exploration, but his focus is also closely related to all aspects involved in specific translation activities. Therefore, as he says in the title of the book, the proposition of combining theory and practice has been found in his research and it has got a comprehensive implementation. Before describing and constructing the Translation Process Model, he defines the concept “translation”first, using this as a starting point, and compares the steps involved in monolingual communication with those in bilingual communication, revealing the commonality of the two points and differences to define the characteristics of the communicative act of translation.(Bell 1991, 44)
At the same time, Bell always put translator in the center position and on the basis of studying the competence of a translator, he comes up with six presumptions towards translation process. According to these materials and assumptions, Bell divides translation process into two stages: analysis and synthesis, which separately means convert a special language text (primitive text) into a non-semantic expression of special language; synthesize this semantic expression into a text in a second special language (the target language text). Each stage also contains three levels of syntax, semantic and pragmatics. We will talk about it in the next part in detail. (Bell 1991, 45)
All in all, in Roger T.Bell's book Translation and Translating: Theory and Practice we find that the explanation of theory is combined with the display of schema. The nearly 50 schemas in the book contribute to translation activities, translation specific steps, including analysis procedures, synthesis procedures, text reproduction and synthesis procedures, and the relationship among meaning, meaning generation, text information processing, text processing skills. He makes an intuitive display, which fully demonstrates his efforts to direct translation study to present its systematic and scientific nature.
3. The First Special Outlook on Translation: Systemic Functional Linguistics
3.1 Systemic Functional linguistics and translation
Although translation process is related to many nonverbal problems linked with two languages, including the psychological and thinking process, philosophy aesthetics and cultural tradition loaded by different languages, it is still extremely hard to achieve systematization and theorization without the guidance of linguistic theory. As Bell says that if translation theorists do not use the research results of linguistics, their comments on texts will inevitably be subjective, and it is also inevitable that there will be prescriptive colors.(1991, 15) Thus, one of the special outlooks of Bell's translation process model is attributed to the Systemic Functional linguistics. Therefore, it is quite necessary to know what the Systemic Functional linguistics is first.(Sun Huijun 2000, 53)
Systemic Functional linguistics is one of the most influential linguistic schools in the world today. It has been developed under the anthropological tradition. The difference between Systemic Functional linguistics and other linguistic schools is that they emphasize the social nature of language users and focus on the characteristics of language in practical application and the functionality of language. Although Systemic Functional linguistics is not a specific translation theory, it can be used to study translation theory and improve the development of translation as a result of its universality.(Sun Huijun 2000, 53)
The representative of Systemic Functional linguistics Halliday once wrote an article about linguistics and machine translation and put forward a hypothesis about building translation process model theory. And he further talked about the relationship between translation and comparison in his book The Linguistic Sciences and Language Teaching. In the book, he made his own point of view about the essence of translation, and established a hierarchical selection of translation patterns on the basis of hierarchy and category grammar. According to this model, the translator's process of translation is from the low-level to the high-level, that is, from the morpheme level to the word level, phrase level, clause level, and finally up to the sentence level, which is a step-by-step selection process. The translator must find the equivalent structure for each item and category at each level.(Halliday 1964, 145)
In Halliday's opinion, the essence of translation process is actually a kind of language activity, and the essence of equivalence is not formal, but contextual. Since the meaning system is subject to the linguistic social and cultural context, the search for meaning equivalence is actually the search for the equivalence of two linguistic contexts, that is, the search for the functional equivalence of the texts of the two languages in the same context. For example, when translating application styles such as invitations, notices, regulations and letters, the translator should know how to find a translation that meets the specifications in the target language. In a word, when it comes to translation, what a translator should do is to find the tasks that should be done in the range of language activities, rather than to see whether it is formally equivalent in the level of grammar and vocabulary between source text and target text. (Halliday 1964, 158)
3.2 Bell's Application with Systemic Functional Linguistics and Translation Process
It is well known that Systemic Functional linguistics regards the actual use of language as the object of study, and they think that language is the tool for social communication. Meanwhile, it is also acknowledged that translation process is related to two communicative processes. The first is a communication process between the original author and the original reader, and then a communication process between the translator and the target reader. The identification of translator is quite particular, because he or she is an information addressee at the first communicative process, while he or she becomes an information addresser at the second communicative process, and both two processes need to use language to communicate.(Sun Huijun 2000, 54)
Although translation is different from general communication, it involves many issues such as culture, psychology, philosophy and aesthetics. It is essentially constituted by the communicative process of language. From this point of view, it is self-evident that the actual use of language in the communication process is regarded by the Systemic Functional linguistics theory as the research object which will guide the translation process. The translation process model that Bell tries to establish is exactly in the frame of Systemic Functional linguistics. It is built on the basis of systemic theory and cognitive theory, and uses the three meta-functions of language in systemic function theory to discuss the understanding of the meaning of the source text, and the interpretation of textual issues, and the explanation of the text problem is also entirely the text theory of the systemic functional linguistics school. (Sun Huijun 2000, 54)
According to Roger T.Bell's book Translation and Translating: Theory and Practice, he contends that the translation process should cover the following contents: first of all, translation is a special case in the universal phenomenon of human information processing; then, the translation process model should belong to the psychological field of translation information processing; thirdly, the translation process takes place in short-term memory and long-term memory, which requires a text decoding device in the original language and a text encoding device in the target language, and a semantic representation that has nothing to do with language (semantic representation).(Bell 1991, 227)
Next, whether in the analysis of incoming signals or the synthesis of outgoing signals, the translation process is carried out at the language level of clauses. Processing a text in a bottom-up and top-down manner, and combining the two methods through a cascaded operation; analysis or synthesis in one stage must be completed after being activated, corrected and allowed in the next stage; Last but not least, the translation process needs two languages, including visual word-recognition system and writing system; it also needs syntactic processor, which is the choice of dealing with mood system. Furthermore, the translation process must have FLS(frequent lexical store),LSM(a lexical search mechanism) and FSS(a frequent structure store) and a mechanism that is used to analyze sentence grammatically. (Bell 1991, 228)
It requires a semantic processor to handle the choice and use of Transitivity system and exchange information as well. At the same time, the process needs a pragmatic processor to deal with all kinds of choices gained from the Theme system. The last requirement is idea organizer, which the process of tracking and organizing the language behavior of the text (if the translator does not know the type of the text, the organizer of the concept will make inferences based on the existing information) as part of the strategy for the implementation of the goal plan, which is planned and stored in idea organizer. (Bell 1991, 228)
Specifically speaking, in the process of syntactic processing and analysis, clauses are decomposed into many syntactic structures. People can choose clause structure in model system. First, the clauses are used in the form of a series of linear symbols through Common Vocabulary Storage (FLS) and Common Structure Storage (FSS), without having to go through the vocabulary search mechanism or grammatical analysis, and then the vocabulary can directly enter the semantic level during the analysis.
In the synthesis,it directly enters the writing system during the process. The so-called common structure storage refers to the frequently occurring structures developed and stored in memory by the translator (such as subject-predicate structure, subject-predicate complement structure, etc.) The so-called grammatical analysis of sentences refers to the task of analyzing clauses when analysis becomes necessary. The so-called vocabulary search mechanism means that when the translator cannot find a matching term in the common vocabulary storage, the translator must use this mechanism to try to find the term that can “produce meaning”. (Xiao Hui 2001, 35)
In the process of semantic analysis, the task performed by the semantic analysis program is to recover the concept, retrieve the transitive relationship under the clause syntax, and derive content from the syntactic structure through the previous analysis. In the process of pragmatic analysis, the tasks performed by the pragmatic analysis program are off-topic structure and conducting register analysis on topic structure. Translation process cannot be simply regarded as translating clause to clause between two languages, what a translator should do is to disintegrate the clauses of source text into the form of semantic expression, then put this as foundation to rebuild the language of target text.(Xiao Hui 2001, 35)
The so-called concept organizer has three functions: first,perfect analysis content; second, control the collection of information from time to time; third, modify semantic expression. This kind of analysis is finally absorbed by the planner, at which time people can make a decision to continue reading or translate. When the clauses of the original text are transformed into semantic expressions and the reader decides to translate them, we can assume that once the information has been stored in the semantic expressions, the semantic expressions are sufficient to indicate what type of text the clauses are expected to be translated into. In the process of pragmatic synthesis, the target language processing program accepts all the information expressed in semantics and faces three main problems, such as how to deal with the purpose of the original text;how to deal with the subject structure of the original text and how to deal with the style of the original text. (Xiao Hui 2001, 36)
In the process of semantic synthesis, the target language semantic processor accepts the meaning of intra-language behavior, and generates some structure to transfer the theme content, and the generated satisfactory theme content is passed to the next step of the synthesis stage. In the process of syntactic synthesis, the translation syntax processor accepts the input information from the semantic stage, and finds suitable terms through the storage of common vocabulary; checks the common syntactic storage to find out the appropriate clause type that can represent the proposition.
If there is no available clause structure to express special meaning in the vocabulary storage, this proposition must be analyzed grammatically, and finally the writing system is activated. Thus this string of written symbols constitutes the target language text. The last process ends with returning to the original text and the next clause is like a monolingual reader. In conclusion, the translation process is a series of interactive processes, mainly including three stages: synthesis, semantic and pragmatic processing stages, and each of these three stages is related to both analysis and synthesis. Therefore, the translation process is very complicated. (Xiao Hui 2001, 36)
It is very difficult to describe such a complicated process, especially the textual analysis of the entire interactive integrated process that is not completely linear. Roger Bell makes full use of the advantages of schemas and shows us a more intuitive display of the factors involved in the translation process, main activities and activity trends. (Xu Jun 2003, 36)
3.3 Benefits and Deficiencies of such Combination
It can be inferred that the study of translation process models will definitely help the theoretical exploration and development of translation machines. It is necessary to point out that with the deepening of the research on the issues involved in the translation process, we will encounter difficulties that are difficult to solve by translation studies itself, such as the study of the process of translation thinking activities and translation mechanisms, and other disciplines, such as neurolinguistics and psycholinguistic development and breakthroughs.(Xu Jun 2003, 37)
There are also some deficiencies existing in Bell's model. First of all, Bell emphasizes that the translation process is a comprehensive and non-linear process. There is no fixed order at each stage, because the translator “is not occasionally but often revises and overturns previous decisions.” (Bell 1991, 49) The terms “sequence” and “linear” showed that Bell's main concern was the time dimension of translation behavior, and the choice is not fully reflected in the model. (Li Li 2019, 18)
4. The Second Outlook on Translation: Cognitive Psychology
4.1 Cognitive Psychology and Translation
Regarding translation as a process is actually to research the cognitive psychology process during the transformation of bilinguals.Some translators believe that the problem of translation is still nothing but the mentality of the translator and the relationship between the translator and the translated texts, so the problem of translation can be said to be a language and psychological problem.As we all know, translation contains two steps: the understanding of the source text and the output of the target text. The former one means the translator uses visual primitives to construct meaning in the brain, which is a psychological process. As for the output of target text, it refers to the process by which the meaning that the translator has constructed is re-expressed in the form of the target language.(Xiao Hui 2003, 33)
Bilingual conversion is a relatively complex cognitive psychological process; whether it is the understanding of the source language or the output of the target language, it must be restricted by mental representations, that is, cognitive constraints. From the perspective of cognitive science, learning by a person first involves the mechanisms of sensory organs, brain, muscles, etc. Secondly, the stimulation acting on the sensory organs, and thirdly, the known information recovered from the learner's memory. This is a process of interaction between new and old information, which can be called an information processing model. Therefore, cognitive science considers that human being's cognition is a sort of information processing. And the study of the translation process from a cognitive perspective should focus on explaining the cognitive psychological process of the translator when translating bilingualism from the point of human processing information. (Xiao Hui 2003, 33)
Another important point is that the axis of translation activities is the conversion process; this process is not a pure language activity, but a thinking activity. Accordingly, the translator must grasp the laws of thinking activities. Then how does the discourse change? The original work is the source of information, and the translator's brain also stores an information database. The former one stores more or less emotionally specific information processed by the author, while the latter stores mainly conceptual information. Only when the translator is stimulated by the second signal of the original discourse, can he use the existing concepts to reproduce all the information of the original. The translator's information database stores knowledge units, mainly concepts. Most of these units and the words in the information source are corresponding or similar, so we call “similar blocks”.(Dong Junhong 2008, 43)
Information conversion is mainly carried out by “similar blocks”. When translating, the translator compares the received original information with the “similar” information deposited in his own database. The old and new information forms a “similar block” and feeds back to each other. The translator mobilizes all kinds of information related to the new information in his mind, transforms, corrects, supplements, and enriches it. Until the new and old information is similar to each other and reaches the extreme, the translator uses the target language to externalize and change the similar products to the target text. Since bilingual conversion as a kind of thinking process is invisible and intangible, the theoretical goal of its research should be to establish a psychological reality mechanism and thinking pattern that prompts bilingual conversion through an analysis of the translation process. (Dong Junhong 2008, 43)
4.2 Bell's Application with Cognitive Psychology and Translation
As we mentioned before, Roger T.Bell tries to use Systemic Functional linguistics to describe translation process and what knowledge and skill the translator should grasp, and he also combines psychology with information theory model to depict the work process in the mind of the translator when he or she is translating. He says in the book Translation and Translating: Theory and Practice that translators are just like many other communicators living in a world filled with meanings, where they could conceive all kinds of meanings so as to form the conception. And their experience could recall or even gain revive through the memory system. Bell uses“aggregates” “wholes” “system” to depict the process of cognition. (Bell 1991, 15-18)
It is generally accepted that the translator is the communicator between two languages, but first of all he must be the message receiver. And as a message receiver, no matter a listener or a reader, intralingual or interlingual—has to face the same problem: to receive information and carry signals (utterances or texts) and extract them from the source language information and use the target language to construct the best performance model. Bell uses the conception of schema to explain the cognitive process of the translator and the productive process of the target text. In the translator's cognitive process, the recognized objects are “aggregates”, which enter the translator's mind through intuition, and are then perceived and transformed into the “wholes” that carries information, and conceptualized as “system” or “pattern”. (Bell 1991, 15-18)
Bell believes that all communicators have knowledge of semantics, grammar and rhetoric. Semantic knowledge helps him to convert concepts into propositions; grammatical knowledge helps him to mark propositions in a language system that can produce clauses; rhetorical knowledge helps him to organize clauses into propositions which could be used in the surroundings of utterance or discourse. Human being's perceptual experience towards the inner and outer world is expressed through language, and the conception stored in the memory is also expressed by language. People understand the characteristics of things by comparing the similarities between different things, and understand their living world from a new perspective. In Bell's opinion, translator is actually a bilingual communicator in the form of written language. (Zhang Meifang 2005, 43)
To sum up, the translation process is not a linear process which strictly follows one stage, but a comprehensive process, that is, the sequence of each stage must be experienced in the translation process, and it is not fixed. The translator can move from the next stage to the previous stage. Besides, the translator's amendment or cancellation of the previous decision is usually in line with the norms. Bell explaines the thinking process of translators during the bilingual conversion, which is a huge step in the history of translation studies. (Bell 1991, 56)
4.3 Benefits and Deficiencies of the Combination of Cognitive Psychology and Translation
As we talked before, Bell has adopted a new research method for translation procedures and ability analysis. And there are some following advantages. In the first place, by exploring translation from the perspective of psychology, people can make assumptions about the content constructed in the translator's mind based on the empirical research and application process of translation ability—analysis. It is necessary for people to elaborate on the psychological process of translation; nevertheless, this psychological process is not yet known or investigated. Secondly, as far as the overall psychological research is concerned, one can expect the fact that empirical research on translation ability will provide an in-depth understanding of language processing, speech acceptance, speech production in psychological processes while language users use psychological strategy. (Xiao Hui 2001, 33)
5. Conclusion
In summary, Roger T.Bell has provided us with a relatively comprehensive and elaborated outlook of translation process. Foremost, the author puts the translation process in the systemic model of the language, describes and interprets the translation process from a theoretical and practical perspective, and tries to shape it. Afterwards, he has considered the importance of the translator's thinking activities and applies some knowledge of cognitive psychology to translation process to fully elucidate his translation theory. Finally, he has built a more complete translation theory based on these. His effort is worthy of complete recognition, because it not only adds a lot of scientific elements to translation studies, but also lays a solid foundation for the construction of translation studies. (Wu Yicheng 1998, 56)
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