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'''History of Translations'''
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[[Hist_Trans_EN_2]]
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== Abstract==
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The development of Chinese translation has a long history. Throughout the whole translation history, Chinese translation can be divided into four stages from the origin of translation. They are ancient translation history, modern translation history from 1840-1919, modern translation history from 1919-1945 and contemporary translation history. This paper will mainly summarize the modern and contemporary translation history, mainly from the three dimensions of translation history, theory and the representatives of translators in each period. In the contemporary era of rapid development, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.
  
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[[History_of_Translations|Overview Page of History of Translation]]
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== Key words==
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translation history, representatives, modern, contemporary
  
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30 Chapters（0/30)
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== 摘要 ==
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中国翻译的发展历史悠久。纵观整个翻译史，中国翻译从翻译的起源看可以分为四个阶段。它们是古代翻译史、近代翻译史、现代翻译史和当代翻译史。本文主要从翻译史、翻译理论和各个时期译者代表三个维度对现当代翻译史进行阐述。在当今飞速发展的时代，翻译研究者只有对翻译史有了清晰的认识，才能为翻译的快速发展做出突出的贡献。
  
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[[Hist_Trans_EN_1]] [[Hist_Trans_EN_2]] [[Hist_Trans_EN_3]] [[Hist_Trans_EN_4]] [[Hist_Trans_EN_5]] [[Hist_Trans_EN_6]] [[Hist_Trans_EN_7]] [[Hist_Trans_EN_8]] [[Hist_Trans_EN_9]] [[Hist_Trans_EN_10]] [[Hist_Trans_EN_11]] [[Hist_Trans_EN_12]] [[Hist_Trans_EN_13]] [[Hist_Trans_EN_14]] [[Hist_Trans_EN_15]] [[Hist_Trans_EN_16]] [[Hist_Trans_EN_17]] [[Hist_Trans_EN_18]] [[Hist_Trans_EN_19]] [[Hist_Trans_EN_20]] [[Hist_Trans_EN_21]] [[Hist_Trans_EN_22]] [[Hist_Trans_EN_23]] [[Hist_Trans_EN_24]] [[Hist_Trans_EN_25]] [[Hist_Trans_EN_26]] [[Hist_Trans_EN_27]] [[Hist_Trans_EN_28]] [[Hist_Trans_EN_29]] [[Hist_Trans_EN_30]] ...
 
  
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[[Book_projects|Back to translation project overview]] [[DCG-To-Do|Zur To-Do-Liste]]
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== 关键词 ==
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翻译史；译作代表；现代；当代
  
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=Rouabah Soumaya: History of Translation in the Middle Ages=
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== Title ==
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History of Modern and Contemporary Chinese Translation
  
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[[Hist_Trans_EN_2]]
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== Introduction==
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The fourth translation climax from the May 4th movement to the founding of new China has formed a unique translation theory system in China through the exploration and practice of countless predecessors. This stage is an extremely important period in China's translation history. It is a period of unprecedented development and magnificent development of translation cause. It is also a period of great development and debate of Chinese translation theory.
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== 2-1 key Words==
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As the beginning of modern Chinese translation, the May 4th Movement gave birth to a group of outstanding translators, who mostly took literature as the theme, so the literary translation of this period reached the most brilliant moment in history. After the founding of new China, the history of Chinese translation has entered the contemporary period. The proletarian culture in this period is the most outstanding. Translators focus on political literature and literary translation, and focus on foreign translation, so that the west can understand Chinese culture and expand their horizons.(Wang Linli 2007:94-96)
  
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History of Translation , Bible Translation, Translation in the Middle Ages
 
  
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=2_ 2 Abstract ==
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== History of Modern Chinese Translation ==
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During this period, driven by the new culture movement and the May 4th movement, the new literature movement was in full swing, giving birth to many literary schools and literary associations, as well as translation ideas representing different literary positions. The role of translation in serving society, politics and the people was becoming more and more obvious. This period gave birth to many famous translators, such as Lu Xun, Yan Fu, Lin Shu and so on. Their emergence enriched the translation content of this period.
  
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  The history of translation is seen variously as examining the role of
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2.1 Lu Xun's translation thoughts
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translation in historical episodes through decades or investigating the phenomenon or understanding of translation itself. historically,These different historiographical
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In 1919, with the rise of the May 4th New Culture Movement, many translators tried to absorb nutrition from foreign literature in order to achieve the purpose of transforming literature and society. Lu Xun is one of them. Lu Xun chose the road of literature out of the consideration of national crisis. He hoped that translation could arouse people's revolutionary enthusiasm, promote new literature and transform old literature.
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perspectives involve potentially different research aims, approaches, concepts, methods and scholarly interlocutors. The paper focuses on this question of disciplinary commensurability in historical studies, and draws parallels between the history of translation and translation in the middle ages. Themes addressed include the bible translation as , established historiographical norms and alternative,interdisciplinary approaches.Itis argued that both the history of translation started with the translation of the Bible in the early BC comes, towards a reflexive, transnational history that seeks productive modes of engagement with other historical disciplines. By bringing to the attention of translation scholars some of the key debates in the history of translation and byidentifying commonalities, this paper hopes to present an overall view of translation in the middle ages with slight knowledge of Bible translation in the early centuries of the middle ages,which starts from th5 to the 15 century.
 
  
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==2_ 3-Introduction ==
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In the 33 years from 1903 to 1936, Lu Xun's translation activities can be divided into three periods: early, middle and late. Lu Xun's early translation activities focused on the translation and introduction of scientific novels and political novels, mainly free translation, and the translation was mostly deleted and modified. With the change of translation thought, Lu Xun's translation activities gradually turned to the introduction of literary works of weak and small countries, and the translation strategy gradually changed from free translation to literal translation. In the later stage, Lu Xun focused on translating and introducing foreign revolutionary literary works and introducing foreign literary thoughts and policies to the Chinese people, and his literal translation and even "hard translation" translation strategy was further consolidated.
  
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2.1.1 Lu Xun's early translation thoughts
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In 1903, Lu Xun published the work sad dust by Victor Hugo, a French writer, which is considered to be the beginning of Lu Xun's translation career. In October 1903, Lu Xun translated Jules Verne's scientific novel "journey to the moon", and also translated "underground travel" in the same year. Subsequently, Lu Xun translated the world history, the scientific fantasy novel Arctic adventure and the two chapters of the theory of world evolution and the principle of element cycle in the new interpretation of physics. Unfortunately, these translations were not published or preserved. In the spring of 1905, Lu Xun translated the American Louis tolen's scientific fantasy novel "the art of making man", which was published in the fourth and fifth issues of women's world in Shanghai. A careful analysis of these works translated by Lu Xun shows that Lu Xun's translation materials in this period mainly include political novels and science fiction. In 1907, Lu Xun and Zhou Zuoren jointly translated the novel "lost history of the Red Star", which should be originally named "desire of the world", which was co authored by haggard and Andrew LAN. This book was mainly translated by Zhou Zuoren. Lu Xun translated 16 poems, which were published by the Shanghai Commercial Press in December.
  
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  This paper aims at a general review of the history of translation studies and the prevalent approaches from antiquity to the present in the west, in the form of a historical survey in which key theoretical developments are taken into account, focusing on approaches that have been developed during the twentieth century. Without a doubt, It is James Holme's seminal paper "the name and nature of translation studies"
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In short, Lu Xun's early translation was deeply influenced by the famous Yan Fu and Lin Shu at that time. However, without the early imitation translation, there will be no outstanding translation achievements in the future.
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that draws up a disciplinary map for translation studies and serves as a springboard for researchers with its binary division of Translation Studies into two branches: "pure" and "applied." Its growth as a discipline goes back to the 1980s. As time elapses, translation studies, by achieving a certain institutional authority and coalescing with many a resurging disciplines and trends as cultural studies, linguistics, literary theory and criticism, brings a renewed aspect to translation theory.  
 
  
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    In addition, this paper argues that English medieval translation can be considered as part of a cultural project in that the medieval translator is concerned more with the role and the function of translation in the target culture. Medieval translation theory derives from the classical theories of translation, however, prefaces to translations indicate that medieval translator appropriates the classical translation theory and uses it to serve the cultural and ideological objectives of translation in the middle Ages.
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2.1.2 Lu Xun's mid-term translation thoughts
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From 1909 to 1926, Lu Xun's translation thought gradually matured. The translation and introduction of foreign literature in many fields, levels, schools and channels is a major feature of Lu Xun's translation activities in this period.
  
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==2_ 4- Early History of Translation ==
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In 1909, the collection of foreign novels was published. The translation was completed by Lu Xun and Zhou Zuoren. The position of the collection of foreign novels in the history of Chinese translation and modern Chinese literature can not be ignored. It is a milestone translation event, which has a far-reaching impact on China's later literary creation and translation.
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  The word ‘translation’ comes from a Latin term which means, “To bring or carry across”. Another relevant term comes from the Ancient Greek word of ‘metaphrasis’ which means, “To speak across” and from this, the term ‘metaphrase’ was born, which means a “word-for-word translation”. These terms have been at the heart of theories relating to translation throughout history and have given insight into when and where translation have been used throughout the ages.
 
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          It is known that translation was carried out as early as the Mesopotamian era when the Sumerian poem, Gilgamesh, was translated into Asian languages. This dates back to around the second millennium BC. Other ancient translated works include those carried out by Buddhist monks who translated Indian documents into Chinese. In later periods, Ancient Greek texts were also translated by Roman poets and were adapted to create developed literary works for entertainment. It is known that translation services were utilised in Rome by Cicero and Horace and that these uses were continued through to the 17th century, where newer practices were developed.
 
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        The history of translation has been a topic that has long been debated by scholars and historians, though it is widely accepted that translation pre-dates the bible. The bible tells of different languages as well as giving insight to the interaction of speakers from different areas. The need for translation has been apparent since the earliest days of human interaction, whether it be for emotional, trade or survival purposes.
 
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    The demand for translation services has continued to develop and is now more vital than ever, with businesses acknowledging the inability to expand internationally or succeed in penetrating foreign markets without translating marketing material and business documents.
 
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  It is significant to review the history of translation in different languages. There are divisions of period made by scholars like George Steiner. According to Steiner, the history of translation is divided into four periods. Starting from the Roman translators Cicero and Horace to Alexander Fraser Tytler is the first period; the second period extends up to Valery and from Valery to 1960s becomes the third period and the fourth period 1960s onwards. The history of translation is stressed out from 3000 B.C. Rosetta Stone is considered the most ancient work of Translation belonged to the second century B.C. Livius Andronicus translated Homer’s Odyssey named Odusia into Latin in 240 B.C. All that survives is parts of 46 scattered lines from 17 books of the Greek 24-book epic. In some lines, he translates literally, though in others more freely. His translation of the Odyssey had a great historical importance. Before then, the Mesopotamians and Egyptians had translated judicial and religious texts, but no one had yet translated a literary work written in a foreign language until the Roman Empire. Livius’ translation made this fundamental Greek text accessible to Romans, and advanced literary culture in Latin. This project was one of the best examples of translation as artistic process. The work was to be enjoyed on its own, and Livius strove to preserve the artistic quality of original. Since there was no tradition of epic in Italy before him, Livius must have faced enormous problems. For example, he used archaizing forms to make his language more solemn and intense.    Barnstone Willis. The Poetics of Translation: History, Theory and Practice. London: Yale University Press, 1993. Print. Bassnett, Susan and Lefevere, Andre (Eds.). Translation, History and Culture. London: Pinter, 1990. Print.
 
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    When we talk about the history of translation, we should think of the theories and names  that e merged at its different periods. In fact, each era is  characterized by specific changes in translation history, but these changes differ from one place to another. For example, the developments of translation in the western world are not the same as those in the Arab world, as each nation knew particular incidents that led to the birth of particular theories. So, what marked the western translation?  .By Marouane Zakhir English translator University of Soultan Moulay Slimane, Morocco
 
  
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==2_ 5 -Translation in the western world ==
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In 1919, Lu Xun translated the dream of a young man, during which his thought also changed deeply and complex. In 1920, with the help and support of Qi Shoushan, Lu Xun translated the worker Sui huiluefu. He began to cry out for the profound problem of "national character" and vigorously revealed it in his works, so as to attract people's attention and achieve the purpose of rescue. This kind of grief and anger that hates iron but does not become steel is in line with the ideal of the author alzhiba Suifu. During this period, Lu Xun paid more attention to Japanese literature and translated and introduced the collection of modern Japanese novels. In this collection, Lu Xun has translated 11 works of six people, including hanging scroll by his favorite writer Natsume Soseki, Mr. kleika, game by Mori ouwai and the tower of silence, with the young man by takero shimajima of the white birch school, the death of ah Mo, the last of Sanpu youweimen by Kikuchi Kuan of the new trend of thought, words of revenge and Ryunosuke Akutagawa Nose, Luo Shengmen, and night in the canyon by Jiangkou Huan are the works of famous masters of various schools in the Meiji era.
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  For centuries, people believed in the relation between translation and the story of the tower of Babel in the Book of Genesis. According to the Bible, the descendants of Noah decided, after the great flood, to settle down in a plain in the land of Shinar.
 
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There, they committed a great sin. Instead of setting up a society that fits God's will, they  decided to challenge His authority and build a tower that could reach Heaven. However,
 
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this plan was not completed, as God, recognizing their wish, regained control over them through a linguistic stratagem. He caused them to speak different languages so as not to understand each other. Then, he scattered them all over the earth. After that incident, the number of languages increased through diversion, and people started to look for ways to communicate, hence the birth of translation (Abdessalam  Benabdelali, 2006) (1).  
 
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    Actually, with the birth of translation studies and the increase of research in the domain, people started to get away from this story of Babel, and they began to look for specific dates and figures that mark the periods of translation history. Researchers mention that writings on translation go back to the Romans. Eric Jacobson claims that translating is a Roman invention (see McGuire: 1980) (2). Cicero and Horace (first century BC) were the first theorists who distinguished between word-for-word translation and sense-for-sense translation. Their comments on translation practice influenced the following generations of translation up to the twentieth century.
 
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  Another period that knew a changing step in translation development was marked by St Jerome (fourth century CE). "His approach to translating the Greek Septuagint Bible into Latin would affect later translations of the scriptures." (Munday, 2001) (3)
 
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      The first important translation in the West was that of the Septuagint, a collection of Jewish Scriptures translated into early Koine  Greek in Alexandria between the  3rd and "1st centuries  B C E The dispersed  Jews had  forgotten their ancestral language and Throughout the .middle Ages, /Latin was the lingua franca  of the western learned world  .    -Wikipedia .org/wiki/
 
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    The 9th1century Alfred the Great, king of Wessex in England, was far ahead of his time in commissioning 'vernacular Anglo -Saxon translations of Bede’s Ecclesiastical History  and Boethius « Consolation of Philosophy ) meanwhile, the Christian church frowned on even partial adaptations of St . Jerome ‘s Vulgate  of CA 384 CE, the Latin Bible .  -Wikipedia .org/wiki/
 
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      The broad historic trends in Western translation practice may  be illustrated on the example of translation into the English language .
 
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    The first fine translations into English were made in the "the century by Geoffrey  Chaucer, who adapted from the Italian of Giovanni Boccaccio in his own  Knight's Tal e  and Troilus and Criseyde ;  began a translation of the French -language  Roman de la Rose 7 and completed a translation of Boethius from the Latin .  Chaucer bounded an English poetic tradition on adaptations  and translations  from those earlier established literary languages .  -Wikipedia .org/wiki/
 
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    The first great English translation was the Wycliffe  (CA 1382), which showed the weaknesses of an under developed English prose  . only at the end of the "15th century did the great age to English prose translation begin with  Thomas Malory ‘s "le Morte D arthur”-  Ban adaptation of  Arthurian romances so free that it can, in fact, hardly be called a true translation . The first great  Tudor translations are, accordingly, the Tyndale  new  Testament  ( 1525), which influenced the Authorized Version  (1611), and Lord Berners version of jean Froissart’s Chronicles ( 1523- 25) .  - Wikipedia .org/wiki/
 
  
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==2_ 6_History of Translation in the Middle ages==
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Lu Xun selected a wide variety of translation materials during this period, which created a precedent for translating and introducing the literature of "weak and small countries" to Chinese readers. In terms of translation style, he still adopted simple classical Chinese, but he has begun to use "alienation" At that time, Lu Xun's literary creation was closely accompanied by literary translation, and his literary creation was deeply inspired and influenced by literary translation.
  
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In the history of Europe, the middle Ages or medieval period lasted approximately from the
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2.1.3 Lu Xun's later translation thoughts
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Fifth to the late 15th centuries, similarly to the Post-classical period of global history. It began with the fall of the Western Roman Empire and transitioned into the Renaissance and the Age of Discovery. The middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, and the modern period. The medieval period is itself subdivided into the Early, High, and Late Middle Ages.
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After 1927, Lu Xun ushered in the most brilliant period of his life. Whether in literary translation practice or literary translation theory, Lu Xun's achievements are the most prominent stage.
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This article is about medieval Europe. For a global history of the period between the 5th and 15th centuries, see Post-classical history. For other uses, see middle Ages (disambiguation).
 
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"Medieval times" redirects here. For the dinner theatre, see Medieval Times.
 
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    Latin was the lingua franca of the Western learned world throughout the middle Ages, with few translations of Latin works into vernacular languages. In the 9th century, Alfred the Great, King of Wessex in England, was far ahead of his time in commissioning vernacular translations from Latin into English of Bede’s “Ecclesiastical History” and Boethius’s “The Consolation of Philosophy”, which contributed to improve the underdeveloped English prose of that time.
 
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            It is argued that the knowledge and findings of Greek academics was developed and understood so widely thanks to the translation work of Arabic scholars. When the Greeks were conquered, Arabic scholars, who translated them and created their own versions of the scientific, entertainment and philosophical understandings took in their works. These Arabic versions were later translated into Latin, during the middle Ages, mostly throughout Spain and the resulting works provided the foundations of Renaissance academics.
 
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Medieval times in human history – also referred to as the “Middles Ages” – was the time period that fell roughly between the fall of the Roman Empire in 476 CE and the 14th century. However, these years bear another moniker as well: the Dark Ages. There are valid reasons for that term. In the eyes of many historians, people during this age made little to no significant advancements that benefitted humankind. In addition, most notably, this was the period when the “Black Death” (the bubonic plague) killed an estimated 30 percent of the population of Europe.
 
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However, the middle Ages were not completely “dark.” In fact, modern historians are taking a second look at this period with a more objective – and perhaps more generous – perspective. There is no doubt, for example, that religion flourished during this time. The Catholic Church came to prominence throughout Europe, and the rise of Islam was occurring simultaneously in the Middle East. It was there – particularly in urban centres such a Baghdad, Damascus and Cairo – that an extremely vibrant culture and intellectual society thrived.
 
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The art of translation also made great strides during the middle Ages. Thanks to Alfred the Great (the king of England during the 9th century), The Consolation of Philosophy by Boethius and Ecclesiastical History by Bede were translated from Latin to English – a major feat that would have a great impact on the overall advancement of English prose during this period. Later, during the 12th and 13th centuries, the Toledo School of Translators (“Escuela de Traductores de Toledo”) worked on a wide variety of translations, including religious, scientific, philosophical and medical works. The original texts were created in Arabic, Hebrew and Greek, and all were translated into Castilian – and that formed the basis for the formation of the Spanish language. Also during the 13th century, English linguist Roger Bacon postulated the concept that a translator not only needed to be fully fluent in both the source and target languages of the work being translated, but also that a translator should be fully versed in the topic of the work to be translated – a tenet that still holds true in the language arts to this day.
 
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    One of the most notable translators during the middle Ages was also one of the most accomplished authors and poets – Geoffrey Chaucer. In fact, those historians who still maintain that the Dark Ages produced little to no significant contributions to humankind might do well to remember the works of Chaucer. In a lifetime that spanned some 60 years (from the 1340s until 1400), Chaucer earned the reputation as the “father of English literature.” However, that description only scratched the surface of Chaucer’s accomplishments. He was also a noted astronomer and philosopher, as well as a diplomat, bureaucrat and parliament member. Chaucer’s contributions to the language arts were no less significant; his use of Middle English (as opposed to Latin or French, which were the two most commonly used languages of the day) quite literally brought English into mainstream usage, as did his translations of numerous works from Italian, French and Latin into English.
 
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  It can truly be said that historians have given medieval times somewhat of a bad rap over the centuries. And while there’s no doubt that the accomplishments of linguists and others  during the Middle Ages can’t come close to comparing with those of the Renaissance or later time periods, the contributions made during the “Dark Ages” should not be overlooked. In fact, from a linguistic point of view, this was an extremely crucial time. Not only were the basic principles of translation developed during the middle Ages, but also English itself began to take shape as a language of import for future years.
 
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    Studies on the theory and practice of medieval translation reveal therefore that the translation principles and the issues of translation theory in the Middle Ages derive from a long established tradition of translation theory developed by the classical authors. In practice, Roger Ellis states, medieval translation is heterogeneous; "every instance of practice that we may be tempted to erect into a principle has its answering opposite, sometimes in the same work (quoted in Evans, 1994: 27). Evidently, not only the critical approaches to translation in the Middle Ages but also theory and practice of translation of the period vary considerably. However, it seems that medieval translation utilises the translation and writing theories inherited from the classical authors to adopt a translational approach that recognises translation's vital role in the cultural transformation of the middle Ages.  Page 96
 
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  This paper argues therefore that the medieval interest in translation can be considered as a cultural and political interest since the  1994. pp. 20-45. See Jeanette Beer, Medieval Translators and Their Craft.1989 and Roger Ellis (ed) assisted by Jocelyn Price, Stephen Medcalf and Peter Meredith. The Medieval Translator: The Theory and Practice of Translation in the Middle Ages: Papers Read at a Conference Held 20-23 August 1987 at the University of Wales Conference Centre, Gregynog //a//.Woodbridge, Suffolk: D.S. Brewer, 1989.
 
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^ Rita Copeland, Rhetoric, Hermeneutics, and Translation in the Middle Ages: Academic Traditions and Vernacular Texts. Cambridge, 1991. See particularly A. J. Minnis and A. B. Scots (eds) Medieval Literary Theory and Criticism c.l 100-1375 The Commentary Tradition. Oxford, 1988.  
 
  
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    Translations of the period are introduced as potential projects for cultural transformation. The formative role of translation in the middle Ages can be observed in medieval culture's awareness of the significance of cultural interaction. Medieval culture is a highly bookish culture, which contributed to the development of a vigorous translation activity in the Middle Ages. The recognition of the authority of the books seems to have led to the utilisation of the potential in translation for cultural education and transformation. As there was little or no difference between translation and original composition in the Middle Ages, translation was often considered in association with the pragmatic function of the book (Barratt, 1992:13-14).
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Lu Xun translated and introduced four works of literary theory of the former Soviet Union: 1. Lunacharski's work on art, which was translated in April 1929 and published by Shanghai Dajiang bookstore in June; 2. Lunacharski's collection of literary papers, literature and criticism, which was first published by Shanghai Shuimo bookstore in October, has six main texts On the task of Marxist literary criticism, the death of Tolstoy and young Europa, today's art and tomorrow's art, Soviet state and art, how art happens, Tolstoy and max; 3. In June 1929, Lu Xun spent four months translating Plekhanov's Marxist theory of Art (also known as art theory) In July, 1930, the first edition was published by Shanghai Guanghua book company; in April, 1929, the resolution of the Soviet government on the Communist Party's literary and artistic policy and the relevant meeting minutes, Soviet Russian literary and artistic policy (also known as literary and artistic Policy), the first edition was published by Shanghai Shuimo bookstore in June, 1930. In addition, Lu Xun also participated in the compilation of the small series of literary and artistic theories and the series of scientific theories of art.
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    In Geoffrey Chaucer's The Prologue to the Legend of Good Women, the fictional dialogue  concerning the translations of the narrator provides an instructive interaction concerning translation activity as an integral part of cultural re-construction in the middle Ages. 
 
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    The god of Love presents two works of Chaucer, the Troilus and Criseyde and the Romance of the Rose, as translations and questions the narrator's motives in choosing to translate works undermining the doctrine of Love (322-335). This fictional questioning introduces, in fact, the main attitude to translation in the middle Ages as it recognises the transformative role of translation on the target audience as an important issue the medieval translator recognises and aims at as the ultimate target of translation. Similarly, the narrator in Chaucer's Prologue to the Legend of Good Women argues that he wanted to teach the reader the true conduct in love through the experience of the lovers in the books he translated (471-474).  
 
  
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    The translator in this fictional debate introduces the main objective of translation as making the works of foreign languages available to the linguistically disadvantaged audience for their cultural improvement. This rather pragmatic translational paradigm, moreover, introduces another important issue of medieval translation addressed by theoretical tradition of translation in the middle Ages. In fact, the translator accused of mistranslation in Chaucer's Prologue to the Legend of Good Women is also a writer, his accuser does not make a distinction between his role as a translator and his role as a writer.3 many of the medieval translators were also writers, and translation and interpretation were considered as important strategies in medieval composition. Moreover, most of the medieval translation activity from Latin into the vernacular involved a transfer of the past works into the vernacular by re-writing. As Douglas Kelly argues, "such re-writing is 'translation' as literary invention, using pre-existent source material. It is a variety of translation study « (1997: 48). Medieval reception of the translation theory of the classical antiquity as a principle governing creative activity led to a special sense of translation, that is, translation as "an 3 See the Prologue to the Legend of Good Women, lines 322-35 and 362-370.  97
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During this period, Lu Xun's translations were different from the martial works of the first period and the works of resistance and cry of weak countries in Eastern Europe in the mid-term, but more focused on the translation of literary policies and artistic works. From literary revolution to revolutionary literature, it was precisely because of these debates that Lu Xun really firmly turned to the translation and introduction of revolutionary literary works. At the same time, through his own understanding of Soviet Russian literature The translation and understanding of theoretical works word by word, coupled with his personal experience of the revolution of 1911, Yuan Shikai becoming emperor and the second revolution, Lu Xun's thinking and insight on revolution, literature and art and life are more profound.
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".. And other bokes took me ...To reed upon ": Medieval Translation and Cultural Transformation
 
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'unfaithful' yet artful interpretation or reinterpretation"(Kelly, 1997: 55), or  "secondary translation" to put it in Copeland's words.  
 
  
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      Identifying the important status of translation in the Middle Ages as a branch of writing reveals that the Middle Ages was not totally oblivious to the legacy of rhetorical and hermeneutic traditions of the classical antiquity. More importantly, it testifies to the
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Lu Xun's translation thought is formed through continuous reflection and exploration. Dominated by the fundamental purpose of ideological enlightenment and political salvation, Lu Xun began his translation process. His choice of translated texts reflects his sense of social responsibility as a translator and his special pursuit of cultural values.
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significant function translation is given in the cultural transformation. As stated above, a theoretical understanding of translation in the middle Ages was largely dependent on the classical ideas of translation. Rita Copeland argues for the necessity of recognising the medieval awareness of the classical tradition as the strong theoretical foundation ofMedieval translation.
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Lu Xun's translation emphasizes literal translation, focusing on "faith" and "better believe than smooth". He advocates hard translation and maintains the "foreign style" and "exotic" of the translation , for Lu Xun at that time, literal translation was not only a problem of translation and language construction, but also meant the construction of ideas and ideas, the introduction of new ideas and ideas, and the transformation of Chinese values and world outlook.
  
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Lu Xun's choice caused an uproar in the intellectual circles at that time. Liang Shiqiu, a famous scholar at that time, also sarcastically said that he was "dead translation" and "hard translation". Lu Xun's articles sometimes read sentence patterns, and even the order of sentences is rarely reversed.(Gan Lu, Luo Xianfeng 2019: 78-83)
  
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==2_ 6-1 Translation in The middle ages (philosophical perspective)==
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2.2 On Yan Fu's translation style
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Yan Fu is one of the outstanding translators in modern China. His translation theory of "faithfulness, expressiveness and elegance" has experienced the test of history and practice, and plays an important role in the history of Chinese translation.
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2.2.1 Imitating the language structure of the pre Qin Dynasty
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Yan Fu tried his best to use the pre-Qin morphology and syntax in his translation. In addition to imitation, the ready-made sentences of various schools of thought will also be borrowed by him as a part of the translation.
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Yan Fu tried his best to imitate the morphology and syntax of the Pre-Qin Dynasty in western translation. An important feature of the pre-Qin Chinese morphology is the flexible use of parts of speech. According to his understanding and Research on the polysemy of a word in the pre-Qin classical Chinese, it is found that it can be extended at will. Therefore, in his translation language, the use of the characteristics of the pre-Qin morphology has made many parts of speech flexible use successful Application.
 +
 
 +
Another feature of Yan Fu's translated language is that some phrases have evolved through sentences. If you remove the "Zhi" in such phrases, you will find that the sentences will be complete. Yan Fu also imitated the language of the Pre-Qin Dynasty and used parallelism and dual sentences many times. The "four books and Five Classics" of the Pre-Qin Dynasty There are many parallelism and antithesis sentences in his translation. He uses parallelism and antithesis sentences in his translation. For example, "it's easy to work for the actual measurement of the other, but it's difficult to work for the pursuit of this." (four words of group studies · criticism of fools first) Yan Fu's parallelism and antithesis sentences did not continue the Han Dynasty, which only paid attention to the beauty of form and ignored the form of parallel prose with ideological content, but imitated the sentences of the Pre-Qin Dynasty. According to the needs of reaching the purpose, they were naturally paired without any trace of carving.
 +
 
 +
2.2.2 Deeply influenced by Buddhist scriptures and historical records
 +
Yan Fu has always respected the Buddhist sutra translator kumarosh. In Tianyan Lun · examples of translation, he respected kumarosh as "master Shi". Therefore, kumarosh also had a great impact on Yan Fu. Yan Fu's translation language also imitated the historical records There are a large number of case language in the translation of the stylistic model of Yan Fu. Case language refers to the explanation and textual research made by the writer on the content of the article. The case language of Yan Fu's various translations totals about 170000 words, accounting for one tenth of the whole text of his translation. Yan Fu expresses his views and attitudes in the comments through a large number of case language, interpretation and analysis, so as to achieve his purpose of publicity and enlightenment.
 +
 
 +
2.2.3 Inheriting the "elegant and clean" characteristics of Tongcheng school's ancient prose
 +
Tongcheng school is the mainstream prose school in Yan Fu's life era. Yan Fu is deeply influenced by it. Tongcheng school advocates elegant and clean style. The proposal of "elegant and clean" theory has created a simple, strict and elegant style, which is deeply respected by Yan Fu. Tongcheng school calls it "elegant and clean", which refers to "standardization and purity of language", "concise and concise materials and concise style", "Simplicity and natural brilliance of style". The words "elegance" and "cleanliness" can also be seen in Yan Fu's translation remarks. Yan Fu's proposal of "elegance" as a part of the translation standard is largely influenced by the "elegance" proposition of Tongcheng sages.
 +
 
 +
In short, Yan Fu's translated language adheres to the "elegant" style of Tongcheng ancient prose. Its translation is civilized, with elegant morphology and syntax, short and concise sentences, concise and fresh between the lines. It reads cadently, catchy and delicious.(Wang Yamin 2018: 55-58)
 +
 
 +
 
 +
==History of contemporary Chinese translation==
 +
After the founding of new China, China's translation industry flourished rapidly. The practice of Chinese translation and foreign translation organized by the government was in full swing. There were a large number of excellent translators active on the cultural front, such as Yang Xianyi, Fu Lei, Qian Zhongshu, ye Junjian, Xu Yuanchong and Yang Bi. They not only had rich translation practice, but also had solid theoretical knowledge, It has made great contributions to the cultural construction of new China and promoted the all-round development of socialist economy, politics and culture.
 +
 
 +
3.1 Xu Yuanchong's translation thoughts
 +
Professor Xu Yuanchong of Peking University is a famous translation theorist in China and the only expert in English French rhyme translation of Chinese poetry. He was nominated as a candidate for the Nobel Prize for literature in 1999, won the lifelong achievement award of translation culture of China Translation Association in 2010, and became the first "northern lights" of the International Federation of translators in 2014 The Asian translator of the outstanding literary translation award was also rated as the person of the year of "light of China" in 2015. Xu Yuanchong has worked tirelessly in the field of translation theory and practice all his life with indomitable and excellence craftsman spirit, and has put forward several important translation ideas and theories.
 +
 
 +
3.1.1 Translation practicality and practicability
 +
The "practical function" of translation is reflected in that translation theory and translation research are always closely related to social reality and its development. They have obvious characteristics of the times, reflect the social and humanistic characteristics of the time, and express the humanistic spirit and cultural requirements of the times. Xu Yuanchong's translation theory and Practice deeply reflect the "practical function" He proposed that the philosophical basis for the creation of Chinese school literary translation theory is that practical theory comes from practice and is tested by practice. Practice is the only standard for testing truth.
 +
 
 +
3.1.2 Inheritance and innovation of translation
 +
Xu Yuanchong innovated on the basis of inheriting Chinese traditional philosophy and aesthetics, put forward new ideas that conform to the development of the times, and put these ideas into translation practice to test and revise them repeatedly, so as to form a new translation theory. Therefore, inheritance and innovation are another important feature of Xu Yuanchong's Translation theory. Xu Yuanchong's combining the Chinese classical philosophy and the aesthetic thought is summarized as "the literary translation theory of the Chinese school, which gives them significance in the context of the new era, innovates theory in inheriting tradition and carries forward Chinese culture in theoretical innovation.
 +
 
 +
3.1.3 Translation foresight and Vanguard
 +
As early as the early 1980s, when domestic translation studies were still focusing on the summary of translation practice and thinking about the level of translation language, Xu Yuanchong pointed out prospectively that the responsibility of Chinese translators and the mission of translation were to instill part of the blood of foreign culture into Chinese culture and part of the blood of Chinese culture into world culture. Xu Yuanchong regarded Chinese translation theory as "a cultural dream of China" to "enter the advanced ranks of world culture and make the development of world culture more brilliant". It points out the tasks and missions of cultural translators in the new era, and this is the best interpretation and response of “Chinese Dream” proposed by the chairman Xi given by the older generation of translationg wokers.
 +
 
 +
Xu Yuanchong's criterion for translating Chinese poetry is the "Three Beauties" theory put forward by himself, that is, he believes that the translated poetry should pay attention to the "Three Beauties", namely the beauty of meaning, sound and form. The basis of three beauties is three similarities: meaning similarity, sound similarity and shape similarity.
  
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  Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the
+
Iconicity is to convey the content of the original text, and can not be misinterpreted, omitted or translated more, but iconicity does not necessarily convey the beauty of the original text. To convey the beauty of meaning, we can choose wonderful words that are similar to the original meaning, borrow the words loved by British and American poets, and express the beauty of meaning of the original text with the help of sound beauty and shape beauty. Phonological beauty means that poetry should have rhythm, rhyme, smooth and pleasant to hear. Translators can choose rhymes similar to the original with the help of the metrical rules loved by British and American poets, and can also express phonological beauty with the help of double tone, rhyme, repetition, antithesis and other methods. However, the transmission of sound beauty is often difficult to achieve, and it is not even necessary to achieve sound similarity. The beauty of form mainly has two aspects: neat antithesis and the length of sentences. It is best to be similar in shape, or at least be generally neat. Among the three beauties, the beauty of meaning is the first, the beauty of sound is the second, and the beauty of form is the third. On the premise of conveying the beauty of the original meaning, the translator should convey the beauty of sound as much as possible, and on this basis, he should convey the beauty of form as much as possible, and strive to achieve the three beauties. If you can't do it, first of all, you can not require shape similarity or sound similarity, but in any case, you should convey the beauty of meaning and sound of the original text as much as possible.(Jiang Yan 2021: 119-123)
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divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.
 
  
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  Middle Ages epoch roughly represents the time between late fifth century and the fifteenth century A.D.in Europe. Middle Ages, however, continue until the advent of European Colonialism (about eighteenth century) in the 'Oriental' and African countries. With the spread of Christianity, translation takes a new role of disseminating the word of God. How to translate the divine words faithfully was a serious issue because of dogmatic and political concerns. “St. Jerome claims that he follows sense for sense approach rather than word for word approach when translating the New Testament in AD 384.”18 Since the aim of the divine text is to provide understanding and guidance, it seems logical to follow sense for sense approach. Thence, there is a possibility of intentional or unintentional change of meaning and the context; for these reasons, some scholars emphasize on the word for word translation approach. The first translation of the complete Bible into English was the Wycliffe Bible is which was produced between 1380 and 1384; “Wycliffe believes man should have direct contact with God and thus the Bible should be translated into language that man can understand, i.e. in the vernacular. Purvey believes translator should translate “after sentence (meaning),” not only after words. Martin Luther says, “... the meaning and subject matter must be considered, not the grammar, for the grammar should not rule over the meaning;”19 Criticism on sense for sense was widespread because it minimized the power of the church authorities, “while literal translation was bound up with the Bible and other religious and philosophical works, says Jeremy Monday; non-literal or non-accepted translation came to be seen and used as a weapon against the Church.”20“In the Western Europe this word-for-word versus sense-for-sense debate continued in one form or another until the twentieth century. The centrality of Bible to translation also explains the enduring theoretical questions about accuracy and fidelity to fixed source.”21 In the eighth and ninth century A.D., a large number of translations from Greek into Arabic gave rise to Arabic learning. “Scholars from Syria, a part of the Roman Empire (during 64B.C.-636A.D) came to Baghdad and translated Greek works of Physician Hippocrates (460-360 B.C.), philosophers Plato (427-327 B.C.) and Aristotle (384-322 B.C.) into Arabic during the eighth and ninth century A.D. Baghdad continued to --[[User:Rouabah Soumaya|Rouabah Soumaya]] ([[User talk:Rouabah Soumaya|talk]]) 22:04, 5 December 2021 (UTC)be a centre of translations of Greek classics into Arabic even in the twentieth century A.D.”22 The dominance of religion is prominent in the Translation Era of Middle Ages. In this era, both the trends of Antiquity period can be seen in action, yet emphasis is again on the sense for sense approach.
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3.2 Qian Zhongshu's translation thoughts
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Qian Zhongshu, born in Wuxi, Jiangsu Province, is a famous modern Chinese writer, literary researcher and translator. He has an in-depth study of translation theory and loves the cause of translation. Mr. Qian Zhongshu is known as the "cultural Kunlun", which shows his profound knowledge. Mr. Qian has covered a wide range, including philosophy, anthropology, psychology, aesthetics, history and linguistics. Qian Zhongshu graduated from the Foreign Language Department of Tsinghua University, but he has been engaged in the study of Chinese literature for a long time. Representative works include Tan Yi Lu and Guan Zhi Bian, both of which are created in classical Chinese. In addition, there are selected notes of Song poetry. This work interprets the poetry of the Song Dynasty from a new perspective. In his works, many famous words and sentences of Chinese and Western scholars are usually quoted, and the corresponding foreign original texts are attached.
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In Lin Shu's translation, Qian Zhongshu pointed out: "the highest standard of literary translation is'localization '. Transforming works from one country's language into another country's language can not reveal the traces of hard thinking due to differences in language habits, but also completely preserve the original flavor, which can be regarded as' realm of change." The core of 'realm of change' is localization, There are two kinds of translation: one is the realization of the highest ideal in literary translation, which is the goal pursued by a large number of translators represented by Qian Zhongshu; The second is the incomplete "assimilation". That is, the translator's translation practice.
 +
 
 +
However, Qian Zhongshu's "Huajing" theory has been misunderstood by many scholars for many years. Qian Zhongshu once pointed out that the translation should be faithful to the original, so that the translation does not read like the translation. In other words, the work will never read like what has been translated. This attitude makes many scholars think that the "transformation" of Qian Zhongshu's "realm" is actually equivalent to "faith". However, according to Qian Zhongshu, "Hua" and "faith" cannot be equated, but "Hua" is based on "faith" to achieve the goal of "beauty". In other words, "Hua" is a further accomplishment of "faithfulness, expressiveness and elegance", and a transcendence of translation skills.
 +
 
 +
In his 1963 translation of Lin Shu, Qian Zhongshu wrote: "(incarnation) translation is compared with the reincarnation of the original work, the body changes, and the soul remains the same. In other words, the translation should be faithful to the original work, but it does not read like the translation, because the work will never read like the translation in the original text". Mr. Qian's lifelong commitment to "modernization" has roughly two meanings. First, the translation should change its form and conform to the grammatical rules of the target language. According to Xunzi's definition, translation is a process of change. In this process, some things will flow away, but sometimes we have to do so in order to make the translated results coherent and authentic. Qian Zhongshu also said that "there is always distortion and distortion in the translation". Therefore, the translation of "Huajing" is a departure from the mechanical literal translation in the past. It is better to "lose this" than to "change". The second is that "complete and complete 'transformation' is an impossible ideal". As the - first point says, "Hua" is an elusive and flexible concept. In other words, the translator can create the "realm" according to the habits of the original text and the target language, and translate the so-called perfect translation.
 +
 
 +
In his article "Lin Shu's translation", Qian Zhongshu put forward the circle of ancient Chinese characters, "Wai, translation also. From the" mouth "and" sound ", those who lead birds have been called" Yang "since the birth of birds". Using the meaning of this Chinese character, Qian Zhongshu summed up that translation should lead to "inducement", avoid "error" and seek "transformation". Qian Zhongshu regards "transformation" as the highest ideal of translation.
 +
 
 +
First, the reasons for the emergence of "error" and analyze the manifestations of "error". With regard to "e", Ji Jin wrote in his monograph Qian Zhongshu and modern Western Learning: "there are always distortions and distortions in the translation, which violate or do not fit the original text in meaning or tone. That is" e "(9175). The causes of" e "are caused by many factors. Qian Zhongshu, combined with his translation practice for many years, summarizes two reasons:
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 +
First of all, there are differences in characters between countries. In particular, China's character system is completely different from European languages. Newmark once said that the inevitable loss of capital comes from the differences between the two languages, both in terms of characteristics (Language) and social variants (Language) In terms of context, there are different lexical, grammatical and phonological differences. It is also different for many objects and abstract concepts. 1017. Translation is a process of transforming words with defects. Qian Zhongshu's goal is to "get through" and "be inseparable" It is also an impossible translation standard.
 +
 
 +
As like as two peas, there is a certain difference between the translator's own ability and his original work. What's wrong with the production is also hard to avoid. Because the translator (subject to his own cultural level and his own experience) can not understand the original works exactly as the author did at that time, it's easy to understand why many books (including classic books). It has been translated several times.
 +
 
 +
Second, the necessity of "inducement" and the analysis of its manifestation
 +
Translation is a bridge connecting the cultural and cultural exchanges between the two countries. The function of "SEDUCTION" is to seduce, which is vividly compared to "matchmaker". Goethe once compared translation to "obscene professional matchmaker". This "matchmaker" acquaints and attracts people from different language backgrounds.
 +
 
 +
Qian Zhongshu said, "I increased my interest in learning foreign languages by reading Lin Shu's translation" [7] 500. It can be seen that Lin Shu's translation is
 +
After the May 4th movement, Chinese modern and contemporary writers, such as Lu Xun, Zhu Ziqing and Mao Dun, all mentioned the guidance and influence of Lin Shu's translation on them. The climax of translation also drives social development and broadens the horizons of Chinese people, which is the necessity of "inducement".(Liu Donglei 2019: 174)
  
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==2-6-2 Translation  In the middle Ages between the 12th and the 15th centuries.==
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== Modern and contemporary Chinese translation history from the perspective of social translatology ==
 +
Social translatology originated in the West. In 1972, James Holmes, a Dutch American scholar, published the name and nature of translation studies. When discussing function oriented descriptive translation studies (DTS), he stressed that once the emergence and influence of the translated text in when, where, under what circumstances have become the academic focus, he has entered the field of studying translation activities from the perspective of sociology. Holmes further pointed out that emphasizing the important role of translation in social culture means the birth of the concept of translation sociology, or more accurately, social translation studies.
  
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In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.
+
Sociology mainly focuses on the interactive relationship between agent structures, and practice is the intermediary between the two. Accordingly, social translatology focuses on the interactive relationship between the translator's actors and the social structure, and translation practice is the intermediary between the two. This chapter mainly discusses the history of modern and contemporary Chinese translation from the perspective of social translatology.
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The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.
 
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The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.
 
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Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.
 
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Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.
 
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  In the 12th and 13th centuries, the Toledo School of Translators (Escuela de Traductores de Toledo) became a meeting point for European scholars who — attracted by the high wages they were offered — came and settled down in Toledo, Spain, to translate major philosophical, religious, scientific and medical works from Arabic, Greek and Hebrew into Latin and Castilian. Toledo was a city of libraries offering a number of manuscripts, and one of the few places in medieval Europe where a Christian could be exposed to Arabic language and culture.
 
−
The Toledo School of Translators went through two distinct periods. Archbishop Raymond de Toledo, who advocated the translation of philosophical and religious works, led the first period (in the 12th century) mainly from classical Arabic into Latin. These Latin translations helped advance European Scholasticism, and thus European science and culture. King Alfonso X of Castile himself led the second period (in the 13th century). On top of philosophical and religious works, the scholars also translated scientific and medical works. Castilian — instead of Latin — became the final language, thus resulting in establishing the foundations of the modern Spanish language.
 
−
The translations of works on different  sciences (astronomy, astrology, algebra, medicine) acted as a magnet for numerous scholars, who came from all over Europe to Toledo to learn first-hand about the contents of all those Arab, Greek and Hebrew works, before going back home to disseminate the acquired knowledge in European universities. While some Toledo translations of physical and cosmological works were accepted in most European universities in the early 1200s, the works of Aristotle and Arab philosophers were often banned, for example at the Sorbonne University in Paris.
 
−
Roger Bacon was a 13th-century English scholar heralded for his early exposition of a “universal grammar” (the concept that the ability to learn grammar is hard-wired into the brain). He was the first linguist to assess that a translator should know well both the source language and the target language to produce a good translation, and that the translator should be well versed in the discipline of the work he was translating. According to legend, after finding out that few translators did, Roger Bacon decided to do away with translation and translators altogether. However, his decision did not last long. He relied on many Toledo translations from Arabic into Latin to make major contributions in the fields of optics, astronomy, natural sciences, chemistry and mathematics.
 
  
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Geoffrey Chaucer produced the first fine translations into English in the 14th century. Chaucer translated the “Roman de la Rose” from French, and Boethius’s works from Latin. He also adapted some works of the Italian humanist Giovanni Boccaccio to produce his own “Knight’s Tale” and “Troilus and Criseyde” (c.1385) in English. Chaucer is regarded as the founder of an English poetic tradition based on translations and adaptations of literary works in languages that were more “established” than English was at the time, beginning with Latin and Italian. The finest religious translation of that time was the “Wycliffe’s Bible” (1382-84), named after John Wycliffe, an English theologian who translated the Bible from Latin to English.
+
4.1 Modern Chinese translation history from the perspective of social translatology
 +
During this period, the Communist Party of China was born, the Communist Manifesto was widely translated and spread, and the socialist thought was introduced into China and gradually rooted in the hearts of the people. The Chinese left-wing writers represented by Lu Xun do not hesitate to advocate "hard translation", mainly to convey the proletarian revolutionary theory, advocate humanism and promote the revolutionary theory, hoping to lay the foundation for the proletarian revolutionary literature through translation. At that time, a large number of excellent foreign literary works and literary theories, especially the literary works of the invaded weak and small nationalities, as well as some revolutionary theory works translated by Lu Xun, were translated into China. Through translation activities, the translator's social recognition is improved, the treasure house of Chinese literature is enriched, and it also provides a powerful ideological weapon for the proletarian revolution.
  
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In the 15th century :
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4.2 contemporary Chinese translation history from the perspective of social translatology
 +
After the founding of new China, China's translation industry flourished. During this period, excellent translators such as Fu Lei, Qian Zhongshu and Xu Yuanchong produced a large number of translation works, which made great contributions to the cultural construction of new China.
  
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  Byzantine scholar Gemistus Pletho’s trip to Florence, Italy, pioneered the revival of Greek learning in Western Europe. Gemistus Pletho reintroduced Plato’s thought during the 1438-39 Council of Florence, in a failed attempt to reconcile the East-West schism (a 11th-century schism between the Eastern Orthodox and Catholic churches). During this Council, Pletho met Cosimo de Medici, the politician ruling Florence and a great patron of learning and the arts, and influenced him to found a Platonic Academy. Led by the Italian scholar and translator Marsilio Ficino, the Platonic Academy took over the translation into Latin of all Plato’s works, the “Enneads” of Plotinus and other Neo-Platonist works. Marsilio Ficino’s work — and Erasmus’ Latin edition of the New Testament — led to a new attitude to translation. For the first time, readers demanded rigor of rendering, as philosophical and religious beliefs depended on the exact words of Plato and Jesus (and Aristotle and others).
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As the dividing line of modern and contemporary Chinese translation history, the social background before and after the "Cultural Revolution" is very different. Since the general tone of the whole society is to wait for prosperity and start from scratch, the social function of translation practice is mainly to learn from socialist countries, and pay attention to the introduction of Marxist Leninist works to serve the country's political, economic and cultural construction. Mao Zedong, Zhou Enlai and other revolutionaries of the older generation attach great importance to translation, actively promote the compilation of Marxist Leninist classics and the introduction of foreign excellent literary works, advocate the guiding position of dialectical materialism and historical materialism in translation, and pay attention to the use of philosophical methodology to analyze problems. After the "Cultural Revolution", China soon entered the period of reform and opening up. With the rapid economic development, the translation industry also flourished, making great contributions to China's political, economic and cultural construction.(Jiang Zhigang, Zhan Yajie 2021: 88-96)
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  The great age of English prose translation began in the late 15th century with Thomas Malory’s “Le Morte d’Arthur” (1485), a free translation/adaptation of Arthurian romances about the legendary King Arthur, as well as Guinevere, Lancelot, Merlin and the Knights of the Round Table. Thomas Malory “interpreted” existing French and English stories about these figures while adding original material, e.g. the “Gareth” story about one of the Knights of the Round Table.4
 
  
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==2_7  Bible translations in the middle Ages: ==
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== Conclusion==
 +
This paper mainly introduces the translation thoughts of famous translators Lu Xun, Yan Fu and Xu Yuanchong to reflect the development characteristics of modern and contemporary translation history in China. It can be seen that the thoughts of translators of various generations have their own advantages and have played a great leading role in the development of translation theory and practice in various periods, At the same time, the theory of output in these periods can be used for reference and learning for future translation learners, and has a far-reaching impact.
  
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  The most significant turn in the history of translation came with the Bible translations. The efforts of translating the Bible from its original languages into over 2,000
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China's translation history has a history of more than 2000 years. We should sum up experience from the cultural heritage accumulated in 2000 years, develop our translation cause, and introduce more and better foreign scientific, technological and cultural achievements ‚ Accelerate the pace of China's construction. At the same time, we should also introduce China's excellent culture to the world with the help of translation, so that China can go to the world and the world can understand China.
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others have spanned more than two millennia. Partial translation of the Bible
 
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into languages of English people can be stressed back to the end of the seventh century, including translations into Old English and Middle English. Over 450 versions have been created overtime. SSN 1799-2591 Theory and Practice in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012
 
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© 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85
 
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  Bible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaediaBible translations in the Middle Ages discussions are in contrast to Late Antiquity, when the Bibles available to most Christians were in the local vernacular. In a process seen in many other religions, as languages changed, and in Western Europe, languages with no tradition of being written down became dominant, the prevailing vernacular translations remained in place, despite gradually becoming sacred languages, incomprehensible to the majority of the population in many places. In Western Europe, the Latin Vulgate, itself originally a translation into the vernacular, was the standard text of the Bible, and full or partial translations into a vernacular language were uncommon until the Late Middle Ages and the Early Modern Period. A page from the luxury illuminated manuscript Wenceslas Bible, a German translation of the 1390s.[1] From Wikipedia, the free encyclopaedia
 
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  During the Migration Period Christianity spread to various peoples who had not been part of the old Roman Empire, and whose languages had yet no written form, or only a very simple one, like runes. Typically, the Church itself was the first to attempt to capture these languages in written form, and Bible translations are often the oldest surviving texts in these newly written-down languages. Meanwhile, Latin was evolving into new distinct regional forms, the early versions of the Romance languages, for which new translations eventually became necessary. However, the Vulgate remained the authoritative text, used universally in the West for scholarship and the liturgy since the early development of the Romance languages had not come to full fruition, matching its continued use for other purposes such as religious literature and most secular books and documents. In the early middle Ages, anyone who could read at all could often read Latin, even in Anglo-Saxon England, where writing in the vernacular (Old English) was more common than elsewhere. A number of pre-reformation Old English Bible translations survive, as do many instances of glosses in the vernacular, especially in the Gospels and the Psalms.[4] Over time, biblical translations and adaptations were produced both within and outside the church, some as personal copies for religious or lay nobility, and others for liturgical or pedagogical purposes.[5][6] From Wikipedia, the free encyclopaedia
 
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The Bible was translated into various languages in late antiquity; the most important of these translations are those in Syriac dialect of Aramaic (including the Peshitta and the Diatessaron gospel harmony), the Ge'ez language of Ethiopia, and, in Western Europe, Latin. The earliest Latin translations are collectively known as the Vetus Latina, but in the late fourth century, Jerome re-translated the Hebrew and Greek texts into the normal vernacular Latin of his day, in a version known as the Vulgate (Biblia vulgata) (meaning "common version", in the sense of "popular"). Jerome's translation gradually replaced most of the older Latin texts, and gradually ceased to be a vernacular version as the Latin language developed and divided. The earliest surviving complete manuscript of the entire Latin Bible is the Codex Amiatinus, produced in eighth century England at the double monastery of Wearmouth-Jarrow. By the end of late, antiquity the Bible was therefore available and used in all the major written languages then spoken by Christians. From Wikipedia, the free encyclopaedia
 
  
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==2- 8 Conclusion ==
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== References==
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Duan Shaoming 段少明 中国译论的高峰——钱钟书“化境”说 The peak of Chinese Translation Theory -- Qian Zhongshu's theory of "changing the world" [J] 西安电子科技大学学报（社会科学）Journal of Xi'an University of Electronic Science and Technology (SOCIAL SCIENCE EDITION), 2020,30 (02): 113-119 DOI:10.16348/j.cnki. cn61-1336/c.2020. 02.014.
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  The history of translation studies and the resurgence and genesis of
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Gan Lu, Luo Xianfeng.甘露，骆贤凤 鲁迅翻译思想演变的三个维度 Three dimensions of the evolution of Lu Xun's translation thought [J]. 上海翻译 Shanghai translation, 2019 (05): 78-83 + 95
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the approaches to this emerging discipline was marked by
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Jiang Zhigang, Zhan Yajie.江治刚，湛雅洁 社会翻译学视角下的中国翻译史 Chinese translation history from the perspective of social translatology[J]. 民族翻译 National translation,2021 (04): 88-96
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the first century (BCE) commentator Cicero and then St. Jerome whose word-for-word and sense-for-sense approaches to translation was a springboard for other approaches and trends to thrive. From the medieval ages until now,each decade was marked by a dominant concept such as translatability,  
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Jiang Yan.姜燕 许渊冲翻译理论与实践的特色研究.Study of characteristics of Xu Yuanchong's translation theory and practice [J]. 兰州工业学院学报 Journal of Lanzhou Institute of technology, 2021,28 (02): 119-123
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equivalence etc. Whilst before the twentieth century
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Liu Donglei 刘冬蕾 钱钟书翻译思想 Qian Zhongshu's translation thought [J] 青年文学家 Young writer, 2019 (09): 174
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translation was an element of language learning,the study of
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Wang linli.王林利 中国历史上四次翻译高潮与中国翻译理论发展 Four translation climaxes in Chinese history and the development of Chinese translation theory [J].保险职业学院学报 Journal of insurance vocational college, 2007 (05): 94-96
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the field developed into an academic discipline only in the second half
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Wang Yamin.王亚敏 严复翻译风格及策略研究 Research on Yan Fu's translation style and strategy [J]. 中国民航飞行学院学报 Journal of Civil Aviation Flight College of China, 2018,29 (01): 55-58
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of the twentieth century, when this field achieved a certain
 
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institutional authority and developed as a distinct discipline.  
 
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As this discipline moved towards the present, the level of sophistication
 
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and inventiveness did in fact soared and new concepts, methods, and
 
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research projects were developed which interacted with this discipline.  
 
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The brief review here, albeit incomplete, reflects the current fragmentation of
 
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the field into subspecialties, some empirically oriented, some
 
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hermeneutic and literary and some influenced by various forms of linguistics
 
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and cultural studies which have culminated in productive syntheses.  
 
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In short, translation studies is now a field which brings together approaches
 
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from a wide language and cultural studies, that for its own use,modifies them and develops new models specific to its own requirements.   SSN 1799-2591 Theory and Practice
 
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in Language Studies, Vol. 2, No. 1, pp. 77-85, January 2012
 
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© 2012 ACADEMY PUBLISHER Manufactured in Finland. doi:10.4304/tpls.2.1.77-85
 
  
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==2- 9 Refrences ==
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Written by- Li Xichang--[[User:Li Xichang|Li Xichang]] ([[User talk:Li Xichang|talk]]) 14:36, 13 December 2021 (UTC)

Latest revision as of 06:41, 14 December 2021

Hist_Trans_EN_2

Abstract

The development of Chinese translation has a long history. Throughout the whole translation history, Chinese translation can be divided into four stages from the origin of translation. They are ancient translation history, modern translation history from 1840-1919, modern translation history from 1919-1945 and contemporary translation history. This paper will mainly summarize the modern and contemporary translation history, mainly from the three dimensions of translation history, theory and the representatives of translators in each period. In the contemporary era of rapid development, only when translation researchers have a clear understanding of translation history can they make outstanding contributions to the rapid development of translation.

Key words

translation history, representatives, modern, contemporary

摘要

中国翻译的发展历史悠久。纵观整个翻译史，中国翻译从翻译的起源看可以分为四个阶段。它们是古代翻译史、近代翻译史、现代翻译史和当代翻译史。本文主要从翻译史、翻译理论和各个时期译者代表三个维度对现当代翻译史进行阐述。在当今飞速发展的时代，翻译研究者只有对翻译史有了清晰的认识，才能为翻译的快速发展做出突出的贡献。


关键词

翻译史；译作代表；现代；当代

Title

History of Modern and Contemporary Chinese Translation

Introduction

The fourth translation climax from the May 4th movement to the founding of new China has formed a unique translation theory system in China through the exploration and practice of countless predecessors. This stage is an extremely important period in China's translation history. It is a period of unprecedented development and magnificent development of translation cause. It is also a period of great development and debate of Chinese translation theory. As the beginning of modern Chinese translation, the May 4th Movement gave birth to a group of outstanding translators, who mostly took literature as the theme, so the literary translation of this period reached the most brilliant moment in history. After the founding of new China, the history of Chinese translation has entered the contemporary period. The proletarian culture in this period is the most outstanding. Translators focus on political literature and literary translation, and focus on foreign translation, so that the west can understand Chinese culture and expand their horizons.(Wang Linli 2007:94-96)


History of Modern Chinese Translation

During this period, driven by the new culture movement and the May 4th movement, the new literature movement was in full swing, giving birth to many literary schools and literary associations, as well as translation ideas representing different literary positions. The role of translation in serving society, politics and the people was becoming more and more obvious. This period gave birth to many famous translators, such as Lu Xun, Yan Fu, Lin Shu and so on. Their emergence enriched the translation content of this period.

2.1 Lu Xun's translation thoughts In 1919, with the rise of the May 4th New Culture Movement, many translators tried to absorb nutrition from foreign literature in order to achieve the purpose of transforming literature and society. Lu Xun is one of them. Lu Xun chose the road of literature out of the consideration of national crisis. He hoped that translation could arouse people's revolutionary enthusiasm, promote new literature and transform old literature.

In the 33 years from 1903 to 1936, Lu Xun's translation activities can be divided into three periods: early, middle and late. Lu Xun's early translation activities focused on the translation and introduction of scientific novels and political novels, mainly free translation, and the translation was mostly deleted and modified. With the change of translation thought, Lu Xun's translation activities gradually turned to the introduction of literary works of weak and small countries, and the translation strategy gradually changed from free translation to literal translation. In the later stage, Lu Xun focused on translating and introducing foreign revolutionary literary works and introducing foreign literary thoughts and policies to the Chinese people, and his literal translation and even "hard translation" translation strategy was further consolidated.

2.1.1 Lu Xun's early translation thoughts In 1903, Lu Xun published the work sad dust by Victor Hugo, a French writer, which is considered to be the beginning of Lu Xun's translation career. In October 1903, Lu Xun translated Jules Verne's scientific novel "journey to the moon", and also translated "underground travel" in the same year. Subsequently, Lu Xun translated the world history, the scientific fantasy novel Arctic adventure and the two chapters of the theory of world evolution and the principle of element cycle in the new interpretation of physics. Unfortunately, these translations were not published or preserved. In the spring of 1905, Lu Xun translated the American Louis tolen's scientific fantasy novel "the art of making man", which was published in the fourth and fifth issues of women's world in Shanghai. A careful analysis of these works translated by Lu Xun shows that Lu Xun's translation materials in this period mainly include political novels and science fiction. In 1907, Lu Xun and Zhou Zuoren jointly translated the novel "lost history of the Red Star", which should be originally named "desire of the world", which was co authored by haggard and Andrew LAN. This book was mainly translated by Zhou Zuoren. Lu Xun translated 16 poems, which were published by the Shanghai Commercial Press in December.

In short, Lu Xun's early translation was deeply influenced by the famous Yan Fu and Lin Shu at that time. However, without the early imitation translation, there will be no outstanding translation achievements in the future.

2.1.2 Lu Xun's mid-term translation thoughts From 1909 to 1926, Lu Xun's translation thought gradually matured. The translation and introduction of foreign literature in many fields, levels, schools and channels is a major feature of Lu Xun's translation activities in this period.

In 1909, the collection of foreign novels was published. The translation was completed by Lu Xun and Zhou Zuoren. The position of the collection of foreign novels in the history of Chinese translation and modern Chinese literature can not be ignored. It is a milestone translation event, which has a far-reaching impact on China's later literary creation and translation.

In 1919, Lu Xun translated the dream of a young man, during which his thought also changed deeply and complex. In 1920, with the help and support of Qi Shoushan, Lu Xun translated the worker Sui huiluefu. He began to cry out for the profound problem of "national character" and vigorously revealed it in his works, so as to attract people's attention and achieve the purpose of rescue. This kind of grief and anger that hates iron but does not become steel is in line with the ideal of the author alzhiba Suifu. During this period, Lu Xun paid more attention to Japanese literature and translated and introduced the collection of modern Japanese novels. In this collection, Lu Xun has translated 11 works of six people, including hanging scroll by his favorite writer Natsume Soseki, Mr. kleika, game by Mori ouwai and the tower of silence, with the young man by takero shimajima of the white birch school, the death of ah Mo, the last of Sanpu youweimen by Kikuchi Kuan of the new trend of thought, words of revenge and Ryunosuke Akutagawa Nose, Luo Shengmen, and night in the canyon by Jiangkou Huan are the works of famous masters of various schools in the Meiji era.

Lu Xun selected a wide variety of translation materials during this period, which created a precedent for translating and introducing the literature of "weak and small countries" to Chinese readers. In terms of translation style, he still adopted simple classical Chinese, but he has begun to use "alienation" At that time, Lu Xun's literary creation was closely accompanied by literary translation, and his literary creation was deeply inspired and influenced by literary translation.

2.1.3 Lu Xun's later translation thoughts After 1927, Lu Xun ushered in the most brilliant period of his life. Whether in literary translation practice or literary translation theory, Lu Xun's achievements are the most prominent stage.

Lu Xun translated and introduced four works of literary theory of the former Soviet Union: 1. Lunacharski's work on art, which was translated in April 1929 and published by Shanghai Dajiang bookstore in June; 2. Lunacharski's collection of literary papers, literature and criticism, which was first published by Shanghai Shuimo bookstore in October, has six main texts On the task of Marxist literary criticism, the death of Tolstoy and young Europa, today's art and tomorrow's art, Soviet state and art, how art happens, Tolstoy and max; 3. In June 1929, Lu Xun spent four months translating Plekhanov's Marxist theory of Art (also known as art theory) In July, 1930, the first edition was published by Shanghai Guanghua book company; in April, 1929, the resolution of the Soviet government on the Communist Party's literary and artistic policy and the relevant meeting minutes, Soviet Russian literary and artistic policy (also known as literary and artistic Policy), the first edition was published by Shanghai Shuimo bookstore in June, 1930. In addition, Lu Xun also participated in the compilation of the small series of literary and artistic theories and the series of scientific theories of art.

During this period, Lu Xun's translations were different from the martial works of the first period and the works of resistance and cry of weak countries in Eastern Europe in the mid-term, but more focused on the translation of literary policies and artistic works. From literary revolution to revolutionary literature, it was precisely because of these debates that Lu Xun really firmly turned to the translation and introduction of revolutionary literary works. At the same time, through his own understanding of Soviet Russian literature The translation and understanding of theoretical works word by word, coupled with his personal experience of the revolution of 1911, Yuan Shikai becoming emperor and the second revolution, Lu Xun's thinking and insight on revolution, literature and art and life are more profound.

Lu Xun's translation thought is formed through continuous reflection and exploration. Dominated by the fundamental purpose of ideological enlightenment and political salvation, Lu Xun began his translation process. His choice of translated texts reflects his sense of social responsibility as a translator and his special pursuit of cultural values. Lu Xun's translation emphasizes literal translation, focusing on "faith" and "better believe than smooth". He advocates hard translation and maintains the "foreign style" and "exotic" of the translation , for Lu Xun at that time, literal translation was not only a problem of translation and language construction, but also meant the construction of ideas and ideas, the introduction of new ideas and ideas, and the transformation of Chinese values and world outlook.

Lu Xun's choice caused an uproar in the intellectual circles at that time. Liang Shiqiu, a famous scholar at that time, also sarcastically said that he was "dead translation" and "hard translation". Lu Xun's articles sometimes read sentence patterns, and even the order of sentences is rarely reversed.(Gan Lu, Luo Xianfeng 2019: 78-83)

2.2 On Yan Fu's translation style Yan Fu is one of the outstanding translators in modern China. His translation theory of "faithfulness, expressiveness and elegance" has experienced the test of history and practice, and plays an important role in the history of Chinese translation.

2.2.1 Imitating the language structure of the pre Qin Dynasty Yan Fu tried his best to use the pre-Qin morphology and syntax in his translation. In addition to imitation, the ready-made sentences of various schools of thought will also be borrowed by him as a part of the translation.

Yan Fu tried his best to imitate the morphology and syntax of the Pre-Qin Dynasty in western translation. An important feature of the pre-Qin Chinese morphology is the flexible use of parts of speech. According to his understanding and Research on the polysemy of a word in the pre-Qin classical Chinese, it is found that it can be extended at will. Therefore, in his translation language, the use of the characteristics of the pre-Qin morphology has made many parts of speech flexible use successful Application.

Another feature of Yan Fu's translated language is that some phrases have evolved through sentences. If you remove the "Zhi" in such phrases, you will find that the sentences will be complete. Yan Fu also imitated the language of the Pre-Qin Dynasty and used parallelism and dual sentences many times. The "four books and Five Classics" of the Pre-Qin Dynasty There are many parallelism and antithesis sentences in his translation. He uses parallelism and antithesis sentences in his translation. For example, "it's easy to work for the actual measurement of the other, but it's difficult to work for the pursuit of this." (four words of group studies · criticism of fools first) Yan Fu's parallelism and antithesis sentences did not continue the Han Dynasty, which only paid attention to the beauty of form and ignored the form of parallel prose with ideological content, but imitated the sentences of the Pre-Qin Dynasty. According to the needs of reaching the purpose, they were naturally paired without any trace of carving.

2.2.2 Deeply influenced by Buddhist scriptures and historical records Yan Fu has always respected the Buddhist sutra translator kumarosh. In Tianyan Lun · examples of translation, he respected kumarosh as "master Shi". Therefore, kumarosh also had a great impact on Yan Fu. Yan Fu's translation language also imitated the historical records There are a large number of case language in the translation of the stylistic model of Yan Fu. Case language refers to the explanation and textual research made by the writer on the content of the article. The case language of Yan Fu's various translations totals about 170000 words, accounting for one tenth of the whole text of his translation. Yan Fu expresses his views and attitudes in the comments through a large number of case language, interpretation and analysis, so as to achieve his purpose of publicity and enlightenment.

2.2.3 Inheriting the "elegant and clean" characteristics of Tongcheng school's ancient prose Tongcheng school is the mainstream prose school in Yan Fu's life era. Yan Fu is deeply influenced by it. Tongcheng school advocates elegant and clean style. The proposal of "elegant and clean" theory has created a simple, strict and elegant style, which is deeply respected by Yan Fu. Tongcheng school calls it "elegant and clean", which refers to "standardization and purity of language", "concise and concise materials and concise style", "Simplicity and natural brilliance of style". The words "elegance" and "cleanliness" can also be seen in Yan Fu's translation remarks. Yan Fu's proposal of "elegance" as a part of the translation standard is largely influenced by the "elegance" proposition of Tongcheng sages.

In short, Yan Fu's translated language adheres to the "elegant" style of Tongcheng ancient prose. Its translation is civilized, with elegant morphology and syntax, short and concise sentences, concise and fresh between the lines. It reads cadently, catchy and delicious.(Wang Yamin 2018: 55-58)


History of contemporary Chinese translation

After the founding of new China, China's translation industry flourished rapidly. The practice of Chinese translation and foreign translation organized by the government was in full swing. There were a large number of excellent translators active on the cultural front, such as Yang Xianyi, Fu Lei, Qian Zhongshu, ye Junjian, Xu Yuanchong and Yang Bi. They not only had rich translation practice, but also had solid theoretical knowledge, It has made great contributions to the cultural construction of new China and promoted the all-round development of socialist economy, politics and culture.

3.1 Xu Yuanchong's translation thoughts Professor Xu Yuanchong of Peking University is a famous translation theorist in China and the only expert in English French rhyme translation of Chinese poetry. He was nominated as a candidate for the Nobel Prize for literature in 1999, won the lifelong achievement award of translation culture of China Translation Association in 2010, and became the first "northern lights" of the International Federation of translators in 2014 The Asian translator of the outstanding literary translation award was also rated as the person of the year of "light of China" in 2015. Xu Yuanchong has worked tirelessly in the field of translation theory and practice all his life with indomitable and excellence craftsman spirit, and has put forward several important translation ideas and theories.

3.1.1 Translation practicality and practicability The "practical function" of translation is reflected in that translation theory and translation research are always closely related to social reality and its development. They have obvious characteristics of the times, reflect the social and humanistic characteristics of the time, and express the humanistic spirit and cultural requirements of the times. Xu Yuanchong's translation theory and Practice deeply reflect the "practical function" He proposed that the philosophical basis for the creation of Chinese school literary translation theory is that practical theory comes from practice and is tested by practice. Practice is the only standard for testing truth.

3.1.2 Inheritance and innovation of translation Xu Yuanchong innovated on the basis of inheriting Chinese traditional philosophy and aesthetics, put forward new ideas that conform to the development of the times, and put these ideas into translation practice to test and revise them repeatedly, so as to form a new translation theory. Therefore, inheritance and innovation are another important feature of Xu Yuanchong's Translation theory. Xu Yuanchong's combining the Chinese classical philosophy and the aesthetic thought is summarized as "the literary translation theory of the Chinese school, which gives them significance in the context of the new era, innovates theory in inheriting tradition and carries forward Chinese culture in theoretical innovation.

3.1.3 Translation foresight and Vanguard As early as the early 1980s, when domestic translation studies were still focusing on the summary of translation practice and thinking about the level of translation language, Xu Yuanchong pointed out prospectively that the responsibility of Chinese translators and the mission of translation were to instill part of the blood of foreign culture into Chinese culture and part of the blood of Chinese culture into world culture. Xu Yuanchong regarded Chinese translation theory as "a cultural dream of China" to "enter the advanced ranks of world culture and make the development of world culture more brilliant". It points out the tasks and missions of cultural translators in the new era, and this is the best interpretation and response of “Chinese Dream” proposed by the chairman Xi given by the older generation of translationg wokers.

Xu Yuanchong's criterion for translating Chinese poetry is the "Three Beauties" theory put forward by himself, that is, he believes that the translated poetry should pay attention to the "Three Beauties", namely the beauty of meaning, sound and form. The basis of three beauties is three similarities: meaning similarity, sound similarity and shape similarity.

Iconicity is to convey the content of the original text, and can not be misinterpreted, omitted or translated more, but iconicity does not necessarily convey the beauty of the original text. To convey the beauty of meaning, we can choose wonderful words that are similar to the original meaning, borrow the words loved by British and American poets, and express the beauty of meaning of the original text with the help of sound beauty and shape beauty. Phonological beauty means that poetry should have rhythm, rhyme, smooth and pleasant to hear. Translators can choose rhymes similar to the original with the help of the metrical rules loved by British and American poets, and can also express phonological beauty with the help of double tone, rhyme, repetition, antithesis and other methods. However, the transmission of sound beauty is often difficult to achieve, and it is not even necessary to achieve sound similarity. The beauty of form mainly has two aspects: neat antithesis and the length of sentences. It is best to be similar in shape, or at least be generally neat. Among the three beauties, the beauty of meaning is the first, the beauty of sound is the second, and the beauty of form is the third. On the premise of conveying the beauty of the original meaning, the translator should convey the beauty of sound as much as possible, and on this basis, he should convey the beauty of form as much as possible, and strive to achieve the three beauties. If you can't do it, first of all, you can not require shape similarity or sound similarity, but in any case, you should convey the beauty of meaning and sound of the original text as much as possible.(Jiang Yan 2021: 119-123)

3.2 Qian Zhongshu's translation thoughts Qian Zhongshu, born in Wuxi, Jiangsu Province, is a famous modern Chinese writer, literary researcher and translator. He has an in-depth study of translation theory and loves the cause of translation. Mr. Qian Zhongshu is known as the "cultural Kunlun", which shows his profound knowledge. Mr. Qian has covered a wide range, including philosophy, anthropology, psychology, aesthetics, history and linguistics. Qian Zhongshu graduated from the Foreign Language Department of Tsinghua University, but he has been engaged in the study of Chinese literature for a long time. Representative works include Tan Yi Lu and Guan Zhi Bian, both of which are created in classical Chinese. In addition, there are selected notes of Song poetry. This work interprets the poetry of the Song Dynasty from a new perspective. In his works, many famous words and sentences of Chinese and Western scholars are usually quoted, and the corresponding foreign original texts are attached.

In Lin Shu's translation, Qian Zhongshu pointed out: "the highest standard of literary translation is'localization '. Transforming works from one country's language into another country's language can not reveal the traces of hard thinking due to differences in language habits, but also completely preserve the original flavor, which can be regarded as' realm of change." The core of 'realm of change' is localization, There are two kinds of translation: one is the realization of the highest ideal in literary translation, which is the goal pursued by a large number of translators represented by Qian Zhongshu; The second is the incomplete "assimilation". That is, the translator's translation practice.

However, Qian Zhongshu's "Huajing" theory has been misunderstood by many scholars for many years. Qian Zhongshu once pointed out that the translation should be faithful to the original, so that the translation does not read like the translation. In other words, the work will never read like what has been translated. This attitude makes many scholars think that the "transformation" of Qian Zhongshu's "realm" is actually equivalent to "faith". However, according to Qian Zhongshu, "Hua" and "faith" cannot be equated, but "Hua" is based on "faith" to achieve the goal of "beauty". In other words, "Hua" is a further accomplishment of "faithfulness, expressiveness and elegance", and a transcendence of translation skills.

In his 1963 translation of Lin Shu, Qian Zhongshu wrote: "(incarnation) translation is compared with the reincarnation of the original work, the body changes, and the soul remains the same. In other words, the translation should be faithful to the original work, but it does not read like the translation, because the work will never read like the translation in the original text". Mr. Qian's lifelong commitment to "modernization" has roughly two meanings. First, the translation should change its form and conform to the grammatical rules of the target language. According to Xunzi's definition, translation is a process of change. In this process, some things will flow away, but sometimes we have to do so in order to make the translated results coherent and authentic. Qian Zhongshu also said that "there is always distortion and distortion in the translation". Therefore, the translation of "Huajing" is a departure from the mechanical literal translation in the past. It is better to "lose this" than to "change". The second is that "complete and complete 'transformation' is an impossible ideal". As the - first point says, "Hua" is an elusive and flexible concept. In other words, the translator can create the "realm" according to the habits of the original text and the target language, and translate the so-called perfect translation.

In his article "Lin Shu's translation", Qian Zhongshu put forward the circle of ancient Chinese characters, "Wai, translation also. From the" mouth "and" sound ", those who lead birds have been called" Yang "since the birth of birds". Using the meaning of this Chinese character, Qian Zhongshu summed up that translation should lead to "inducement", avoid "error" and seek "transformation". Qian Zhongshu regards "transformation" as the highest ideal of translation.

First, the reasons for the emergence of "error" and analyze the manifestations of "error". With regard to "e", Ji Jin wrote in his monograph Qian Zhongshu and modern Western Learning: "there are always distortions and distortions in the translation, which violate or do not fit the original text in meaning or tone. That is" e "(9175). The causes of" e "are caused by many factors. Qian Zhongshu, combined with his translation practice for many years, summarizes two reasons:

First of all, there are differences in characters between countries. In particular, China's character system is completely different from European languages. Newmark once said that the inevitable loss of capital comes from the differences between the two languages, both in terms of characteristics (Language) and social variants (Language) In terms of context, there are different lexical, grammatical and phonological differences. It is also different for many objects and abstract concepts. 1017. Translation is a process of transforming words with defects. Qian Zhongshu's goal is to "get through" and "be inseparable" It is also an impossible translation standard.

As like as two peas, there is a certain difference between the translator's own ability and his original work. What's wrong with the production is also hard to avoid. Because the translator (subject to his own cultural level and his own experience) can not understand the original works exactly as the author did at that time, it's easy to understand why many books (including classic books). It has been translated several times.

Second, the necessity of "inducement" and the analysis of its manifestation Translation is a bridge connecting the cultural and cultural exchanges between the two countries. The function of "SEDUCTION" is to seduce, which is vividly compared to "matchmaker". Goethe once compared translation to "obscene professional matchmaker". This "matchmaker" acquaints and attracts people from different language backgrounds.

Qian Zhongshu said, "I increased my interest in learning foreign languages by reading Lin Shu's translation" [7] 500. It can be seen that Lin Shu's translation is After the May 4th movement, Chinese modern and contemporary writers, such as Lu Xun, Zhu Ziqing and Mao Dun, all mentioned the guidance and influence of Lin Shu's translation on them. The climax of translation also drives social development and broadens the horizons of Chinese people, which is the necessity of "inducement".(Liu Donglei 2019: 174)

Modern and contemporary Chinese translation history from the perspective of social translatology

Social translatology originated in the West. In 1972, James Holmes, a Dutch American scholar, published the name and nature of translation studies. When discussing function oriented descriptive translation studies (DTS), he stressed that once the emergence and influence of the translated text in when, where, under what circumstances have become the academic focus, he has entered the field of studying translation activities from the perspective of sociology. Holmes further pointed out that emphasizing the important role of translation in social culture means the birth of the concept of translation sociology, or more accurately, social translation studies.

Sociology mainly focuses on the interactive relationship between agent structures, and practice is the intermediary between the two. Accordingly, social translatology focuses on the interactive relationship between the translator's actors and the social structure, and translation practice is the intermediary between the two. This chapter mainly discusses the history of modern and contemporary Chinese translation from the perspective of social translatology.

4.1 Modern Chinese translation history from the perspective of social translatology During this period, the Communist Party of China was born, the Communist Manifesto was widely translated and spread, and the socialist thought was introduced into China and gradually rooted in the hearts of the people. The Chinese left-wing writers represented by Lu Xun do not hesitate to advocate "hard translation", mainly to convey the proletarian revolutionary theory, advocate humanism and promote the revolutionary theory, hoping to lay the foundation for the proletarian revolutionary literature through translation. At that time, a large number of excellent foreign literary works and literary theories, especially the literary works of the invaded weak and small nationalities, as well as some revolutionary theory works translated by Lu Xun, were translated into China. Through translation activities, the translator's social recognition is improved, the treasure house of Chinese literature is enriched, and it also provides a powerful ideological weapon for the proletarian revolution.

4.2 contemporary Chinese translation history from the perspective of social translatology After the founding of new China, China's translation industry flourished. During this period, excellent translators such as Fu Lei, Qian Zhongshu and Xu Yuanchong produced a large number of translation works, which made great contributions to the cultural construction of new China.

As the dividing line of modern and contemporary Chinese translation history, the social background before and after the "Cultural Revolution" is very different. Since the general tone of the whole society is to wait for prosperity and start from scratch, the social function of translation practice is mainly to learn from socialist countries, and pay attention to the introduction of Marxist Leninist works to serve the country's political, economic and cultural construction. Mao Zedong, Zhou Enlai and other revolutionaries of the older generation attach great importance to translation, actively promote the compilation of Marxist Leninist classics and the introduction of foreign excellent literary works, advocate the guiding position of dialectical materialism and historical materialism in translation, and pay attention to the use of philosophical methodology to analyze problems. After the "Cultural Revolution", China soon entered the period of reform and opening up. With the rapid economic development, the translation industry also flourished, making great contributions to China's political, economic and cultural construction.(Jiang Zhigang, Zhan Yajie 2021: 88-96)

Conclusion

This paper mainly introduces the translation thoughts of famous translators Lu Xun, Yan Fu and Xu Yuanchong to reflect the development characteristics of modern and contemporary translation history in China. It can be seen that the thoughts of translators of various generations have their own advantages and have played a great leading role in the development of translation theory and practice in various periods, At the same time, the theory of output in these periods can be used for reference and learning for future translation learners, and has a far-reaching impact.

China's translation history has a history of more than 2000 years. We should sum up experience from the cultural heritage accumulated in 2000 years, develop our translation cause, and introduce more and better foreign scientific, technological and cultural achievements ‚ Accelerate the pace of China's construction. At the same time, we should also introduce China's excellent culture to the world with the help of translation, so that China can go to the world and the world can understand China.

References

Duan Shaoming 段少明 中国译论的高峰——钱钟书“化境”说 The peak of Chinese Translation Theory -- Qian Zhongshu's theory of "changing the world" [J] 西安电子科技大学学报（社会科学）Journal of Xi'an University of Electronic Science and Technology (SOCIAL SCIENCE EDITION), 2020,30 (02): 113-119 DOI:10.16348/j.cnki. cn61-1336/c.2020. 02.014. Gan Lu, Luo Xianfeng.甘露，骆贤凤 鲁迅翻译思想演变的三个维度 Three dimensions of the evolution of Lu Xun's translation thought [J]. 上海翻译 Shanghai translation, 2019 (05): 78-83 + 95 Jiang Zhigang, Zhan Yajie.江治刚，湛雅洁 社会翻译学视角下的中国翻译史 Chinese translation history from the perspective of social translatology[J]. 民族翻译 National translation,2021 (04): 88-96 Jiang Yan.姜燕 许渊冲翻译理论与实践的特色研究.Study of characteristics of Xu Yuanchong's translation theory and practice [J]. 兰州工业学院学报 Journal of Lanzhou Institute of technology, 2021,28 (02): 119-123 Liu Donglei 刘冬蕾 钱钟书翻译思想 Qian Zhongshu's translation thought [J] 青年文学家 Young writer, 2019 (09): 174 Wang linli.王林利 中国历史上四次翻译高潮与中国翻译理论发展 Four translation climaxes in Chinese history and the development of Chinese translation theory [J].保险职业学院学报 Journal of insurance vocational college, 2007 (05): 94-96 Wang Yamin.王亚敏 严复翻译风格及策略研究 Research on Yan Fu's translation style and strategy [J]. 中国民航飞行学院学报 Journal of Civil Aviation Flight College of China, 2018,29 (01): 55-58

Written by- Li Xichang--Li Xichang (talk) 14:36, 13 December 2021 (UTC)

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