老師發(fā)給我們的自譯自評論文范本.doc

The Review on My Translation of On Eastern and Western Culture 東西方文化自譯自評系 別： 外語系 專業(yè)班級： 姓 名： 學(xué) 號： 指導(dǎo)老師： 完成時(shí)間： ContentsAbstract (in Chinese)iAbstract (in English)iiThe original textiiiThe Authors TranslationviChapter One: Introduction- 1 -1.1 About Zhou Guoping and his essay- 1 -1.2 Introduction to the thesis- 1 -Chapter Two: A Comparative Analysis on Chinese and English Language- 3 -2.1 Differences between Chinese and English- 3 -2.1.1 Hypotaxis and parataxis- 3 -2.1.2 Grammatical differences- 4 -2.1.3 Word order- 4 -2.1.4 Other differences- 5 -2.2 Noticeable features in the original text- 5 -Chapter Three: The Review on the Authors Translation of On Eastern and Western Culture- 7 -3.1 The understanding step- 7 -3.1.1 Difficulty in understanding- 7 -3.1.2 Focuses in understanding- 7 -3.2 The translating step- 9 -3.2.1 Difficulty in expression- 9 -3.2.2 Translation techniques- 10 -Chapter Four: Conclusion- 14 -References- 15 -Acknowledgements- 16 -摘 要 散文素有“美文”之稱，具有意境深邃，語言優(yōu)美凝練，富于文采，形散而神不散的特征。因此，在翻譯過程中，難度較大，所運(yùn)用的翻譯理論及技巧較多。另外，中英文之間的語言差異使得散文作品的漢譯英過程中遇到很多困難。為更好的運(yùn)用所學(xué)的翻譯理論與技巧，提高自身的翻譯理論和實(shí)踐水平，本文以自譯自評的方式，通過對漢語及英語中形合與意合、語法結(jié)構(gòu)、語序等方面進(jìn)行對比，并結(jié)合作者自身實(shí)踐翻譯的感受評論為基礎(chǔ)來探究散文的漢譯英，并提出相應(yīng)的翻譯建議。關(guān)鍵詞：翻譯，評價(jià)，漢英對比AbstractEssay, known as aesthetic writing, is featured by its aesthetic style, condensed language and profound meaning, which causes many difficulties in the process. Moreover, the language differences between Chinese and English make it more difficult in translating Chinese essays into English. In order to better put translation theory and techniques into practice, and to improve translation performance, the author analyses the essay translation from Chinese to English by comparing the language features in Chinese and English; and by assessing the authors own translation of a Chinese essay, the author raises some translation suggestions according to the authors own experience. Key words: translation, assessment, comparative study on Chinese and EnglishThe original text東西方文化周國平傳統(tǒng)和現(xiàn)代化是一個(gè)多么陳舊的熱門話題，一切可能的主張都提出過了，出路依然迷茫。中西文化的文章做了又做，五花八門而又千篇一律。這種兩難抉擇本身似乎也成了我們無法擺脫的傳統(tǒng)，糾纏著一代又一代知識分子的頭腦和步伐。什么時(shí)候我們才真正具備現(xiàn)代文明世界一員的自信，強(qiáng)壯得既不怕自己的傳統(tǒng)，也不怕外來的文化，對兩者都泰然處之呢?百年中國的主題是富強(qiáng)。為求富強(qiáng)，人們到西方尋找真理。在這個(gè)出發(fā)點(diǎn)中蘊(yùn)涵著中國文化的一個(gè)悠久傳統(tǒng)，便是把真理僅僅當(dāng)作了工具，對于任何精神事物唯求其功用而忽視其本身的價(jià)值。這一思路在整體上未脫中體西用的大框架。因此，百年來，無論怎樣引進(jìn)西學(xué)和檢討傳統(tǒng)，國人對于作為西學(xué)核心的精神之神圣價(jià)值和學(xué)術(shù)之獨(dú)立品格的觀念依然陌生，中國文化的實(shí)用傳統(tǒng)依然根深蒂固。在我看來，如果在這方面不能醒悟，中國人的精神素質(zhì)便永遠(yuǎn)不會(huì)有根本的改觀，中國也就永遠(yuǎn)出不了世界級的文化巨人。東西文化之優(yōu)劣成了一個(gè)持久的熱門話題，我始終不覺得這個(gè)問題有多么復(fù)雜。在我看來，一切民族的文化傳統(tǒng)中都有優(yōu)秀的成分，它們同屬于全人類的文化遺產(chǎn)。無論東西方，自古以來都有圣哲及后繼者思考著人類某些具有永久性的根本問題，他們的思想對于一切民族一切時(shí)代的人都會(huì)有啟示意義。西方不但有科學(xué)傳統(tǒng)，同樣也有人文傳統(tǒng)，而首先對現(xiàn)代文明進(jìn)行反思的恰恰是西方人自己，這些先覺者在反省中注意到了東方傳統(tǒng)的長處，正表明了他們的立足點(diǎn)不是狹隘的民族性，而是人類性。我們的論者不去注意他們的這種立場，卻挑出他們贊揚(yáng)東方文化的片言只語沾沾自喜，則恰好暴露了自己的狹隘性。東方和西方的關(guān)系問題是一個(gè)說不完的老話題了。我的直覺是，在這個(gè)問題上的一切極端之論都是可疑的。需要的是一種平常心，一種不假思索就喜歡和接納一切好東西的健康本能。在此前提下，才能用一種開闊的人類眼光來看待東西方文化之異同。我在這里發(fā)現(xiàn)了一個(gè)常識與智慧、矯情與狹隘心理相結(jié)合的具體例證。一切關(guān)于東西方文化之優(yōu)劣的談?wù)摱际欠俏幕?、偽文化性質(zhì)的。民族文化與其說是一個(gè)文化概念，不如說是一個(gè)政治概念。在我眼里，只存在一個(gè)統(tǒng)一的世界文化寶庫，凡是進(jìn)入這個(gè)寶庫的文化財(cái)富在本質(zhì)上是沒有國籍的。無論東方還是西方，文化中最有價(jià)值的東西必定是共通的，是屬于全人類的。那些僅僅屬于東方或者僅僅屬于西方的東西，哪怕是好東西，至多也只有次要的價(jià)值。說句老實(shí)話，我已聽厭了不斷老調(diào)重彈的中西文化討論，既不相信全盤西化，也不相信儒學(xué)復(fù)興，并且也不相信可以人為地造就一種東西合璧普遍適用的新文化新人生觀。當(dāng)務(wù)之急不是制訂救世的方案，而是啟迪自救的覺悟，不是建立統(tǒng)一的價(jià)值體系，而是鼓勵(lì)多元精神價(jià)值的真誠追求。如果有更多的人注重精神生活，熱愛全人類文化遺產(chǎn)，認(rèn)真思考人生問題，那么，不管思考的結(jié)果怎樣紛異，都是中國文化乃至中華民族前途的福音。我們已經(jīng)有了許多熱衷于文化討論的學(xué)者，缺少的是真誠的儒者、釋者、基督徒、人文主義者等等，一句話，真誠的理想主義者。智慧無國籍。無論東西方，都有過一些徹悟人生底蘊(yùn)的智者，他們的思想是全人類的共同財(cái)富。在這方面，談不上東西方優(yōu)劣的比較。為了療治現(xiàn)代文明的弊病而求諸東方文化，乃斷章取義之論。正確的提法是，全人類共同繼承各民族歷史上的優(yōu)秀文化遺產(chǎn)。常常聽人嘆息：“中國為什么出不了大思想家？什么時(shí)候我們才有自己的世界級大思想家？”我答道：難道這很重要嗎？凡是大思想家，例如康德、海德格爾等，既然是世界級的，就是屬于全世界的，也是屬于你的。思想無國別。按照國別選擇思想家的人，真正看重的不是思想，而是民族的虛榮。人們常常嘆息，中國為何產(chǎn)生不了大哲學(xué)家、大詩人、大作曲家、大科學(xué)家等等。據(jù)我看，原因很可能在于我們的文化傳統(tǒng)的實(shí)用品格，對純粹的精神性事業(yè)不重視、不支持。一切偉大的精神創(chuàng)造的前提是把精神價(jià)值本身看得至高無上，在我們的氛圍中，這樣的創(chuàng)造者不易產(chǎn)生，即使產(chǎn)生了也是孤單的，很容易夭折。中國要真正成為有世界影響的文化大國，就必須改變文化的實(shí)用品格。一個(gè)民族擁有一批以純粹精神創(chuàng)造為樂的人，并且以擁有這樣一批人為榮，在這樣的民族中最有希望產(chǎn)生出世界級的文化偉人。一個(gè)民族在文化上能否有偉大的建樹，歸根到底取決于心智生活的總體水平。擁有心智生活的人越多，從其中產(chǎn)生出世界歷史性的文化偉人的機(jī)會(huì)就越大。真正的學(xué)術(shù)，決非一時(shí)一地之物，而必具有恒久性和世界性。把玩國故，不拘于考據(jù)、訓(xùn)詁，能通宇宙之至妙，人生之精髓，啟迪天下人心扉。治理西學(xué)，不限于述評、比較，能體悟和理解，與宗師大家交流。真正的學(xué)術(shù)是一種對話，不僅與國人、今人對話，而且與洋人、后人對話，這才是走向世界和未來之真義。創(chuàng)新而不靠移花接木，搬弄新術(shù)語，首先要在學(xué)術(shù)上有根，然后才能開出自己的花朵。作為英國人，毛姆生下來便是基督徒，而基督徒是把天主教視為異教的。有一天，他忽然想到，他完全可能生在德國南方，成為一個(gè)天主教徒，那樣他就要因?yàn)椴⒎亲约旱倪^錯(cuò)而作為異教徒受懲罰了。這未免太荒謬。這樣一想，他從此不信教了。我認(rèn)為，在這個(gè)最簡單的思路中，包含了國際主義的最深刻的理由。The Authors TranslationOn Eastern and Western CultureKeeping tradition in the process of modernization is such a timeworn hot issue on which any opinions have been proposed, but there is little chance for a way out. One after another, articles on Chinese and western culture have been written, multifarious in form but routine in content. Such a dilemma seems to have evolved into a tradition which has become a physical and psychological shackle that generations of intellectuals can never shake off. But when can we be bestowed with the confidence as a member the modern civilization, strong enough that we neither feel inferior for our own culture, nor envy the mighty foreign culture, and live with them both at ease?Prosperity has been a national theme of China for hundreds of years. With this purpose, Chinese people turned to the West for truth, which embodies a long-history tradition of Chinese culture-a tradition that considers truth merely as a tool, a tradition that pursues any spirituality only for its function and usage rather than the value in itself. Such an ideology still remains under the shadow of the old pattern of “Chinese Learning for Fundamentals, Western Learning for Practical Application”. Therefore, no matter how we have brought in western culture, and how we have criticized our own tradition, the notion of the sacred value in western cultures core spirit and the independence in western science is still strange to us, while the practical tradition in Chinese culture still remains deeply rooted in our minds. In my opinion, if we cannot realize this, there will be no change at all in the spiritual world of the Chinese people, and China will never bring up culture giant of the world-class.The advantages and disadvantages of Chinese and western culture have become a heated topic for long. But I still dont think this question a complex one. From my point of view, the culture and tradition of all different nations has its shining points which belong to the culture heritage of all mankind. Both the West and the East have given birth to great sages and their successors since ancient time, who have thought hard on some eternal questions of human beings. Their thoughts have enlightened all nations and people of all times. In the west, there is the tradition of science as well as the tradition of humanism. Moreover, it was the westerners themselves who, for the first time, began to reflect on modern civilization. The illuminati, in the process, realized the advantages of eastern culture, which just shows what they based on was not the narrow-minded nationalism but the whole humanity. However, our critics, neglecting their position, singled out a piece of their compliments and felt quit complacent about it, which right exposes their narrow-mindedness.The discussion on the relations between eastern and western culture is a heated topic. I instinctively doubted all the extreme believes on this issue. What we need is a common heart, an instinct that adores and absorbs all good things without consideration. Only with this attitude can we look upon the similarities and differences between eastern and western culture with a broad view of humanity. Here I find out an example that combines common sense with wisdom, hypocrisy with narrow-mindedness.Any discussion on the advantages and disadvantages of eastern and western culture is no culture at all or fake culture. National culture is rather a political concept than a cultural one. It seems to me that there exits only one culture treasure-house of the world as a whole, where all the treasure in nature is beyond the border. No matter in the East and the West, the most valuable things in culture must have something in common; they belong to the whole humanity. Those that belong only to the East or just part of the West have nothing more than a secondary value, even if they are good. Honestly speaking, tired of the same old tune of the discussion on Chinese and western culture, I believe neither total westernization nor the rejuvenation of the old Confucianism, nor the artificial creation of a universal culture or philosophy where the East meets the West. We should give our priority not to making a plan of salvation but to enlightening our consciousness of self-rescue; not to constructing a united value system, but to encouraging sincere pursuit of spiritual value diversity. If more people begin to pay enough attention to spiritual life, adore cultural heritage of all mankind, and think deep about life, whatever result it may conclude, it will be a blessing to the future of Chinese culture and even the Chinese nation. We have already got many scholars who are interested in the cultural debate, but what we lack are pious Confucian, Buddhist, Christian, humanist, etc. all in all, we lack sincere idealistsWisdom is beyond the border. In both the East and the West, there have been some sages, who have a deep understanding of life, and whose thoughts are shared by all the mankind. Therefore, there shouldnt have been comparison on the advantages and disadvantages in Chinese and western culture. It is to garble quote out of context to say “to resort to eastern culture to heal illness in the modern civilization”. While the correct saying should be “all mankind together inherit the extraordinary cultural heritage of all nations”.I often hear people sigh, “how come China has no great thinker? And when on earth can we have a world-class thinker of our own?” My answer is, “Is that really important?” Every great thinker, such as Immanuel Kant, Martin Heidegger, etc, is the thinker of the world, of yours, since he or she is the world-class. Thinking is without the border. Those who choose a thinker by his or her nationality focus on the national vanity rather than the thought itself. People often sigh how come China has no great philosophers, poets, composers, scientists and so on. As far as I am concerned, the reason probably lies in the practical characteristics in our culture and tradition, under whose influence we neglect pure pursuit of spiritual career and dont give enough support to it. However, the premise of the creation of any significant thinking is to put the spiritual value to the highest priority. While in our society, such creator is hard to rise, even if he or she does, it is easy for the lonely creator to come to an untimely end. If China wants to become a real culture power with world influence, the practical characteristics in our culture must be changed. A nation with and proud of a group of people who take delight in sincere spiritual creation is the most likely cradle of world-class culture giants.After all, what greatness of a nations culture can achieve roots deeply in what the overall standards of its peoples mental life can attain. The more people who enjoy a high standard of mental life, the more opportunity the nation can have to bring about historic culture giants of world-class.The real science is never the one of temporary or individual, but the one of eternity and universal. Enjoying national classics, only when we are free from textual research and glozing, can we truly understand the essence of the universe and the soul of life, and enlighten all folks of life. Studying the western science, only when we are relieved from literal commentary and comparison, can we thoroughly comprehend the core spirits of western science, and communicate with masters of light and leading. The real science is a conversation with not only the countrymen and contemporaries，but also foreigners and future generations. This is the true meanings of opening to the world and the future. Innovation, not by replanting others theory, not by fiddling with new terms, should have its root in science before it can bring forth the flower of its own.Maugham was born a Christian in Britain, where Catholics were treated as heretics. One day, he suddenly realized that he could also be born in southern Germany as a Catholic, by any chance. If so, he had to be punished for being a heretic, which was definitely not his fault. How absurd it was, he thought. Since then, Maugham no longer believed in religion.Such simple thinking, I believe, embodies the most profound reason of internationalism.- 18 -The Review on My Translation of On Eastern and Western CultureChapter One: IntroductionThe graduate thesis has been blamed for its lack of initiatives and innovation. In this circumstance, some changes have taken place in the format of graduate thesis. “For the undergraduates, it can greatly contribute to the translation performance and their ability to put the translation theory into practice to select an original text of great translation values on their own and then to translate the text into another language” (Zhang Yanqing, 2007). This thesis is going to put the new format into practice.1.1 About Zhou Guoping and his essayZhou Guoping, born in Shanghai on July 25, 1945, is one of the popular contemporary philosophers and essayists in China. Graduated from the Philosophy Department of Peking University in 1968, he joined the Institute of Philosophy of Chinese Academy of Social Sciences in 1978, and has worked there since then. Zhou is now teaching in Southwest University of Political Science and Law.Zhou Guoping has written many literature works, especially essays. His essays often contain philosophical thinking about life and death, sex and love, self and soul. He probes into confusions of human beings in modern civilization, and infuses deep thinking into simple but beautiful language, which wins him a great deal of readers. His readers, from joyful teenagers to serene greybeards, all can acquire enlightenment of wisdom and beauty from his essays. On Eastern and Western Culture (東西方文化) is one of the essays released on Zhou Guopings blog of Sina website. This essay is written in a free-floating style with beautiful languages. It points out the problem that lies with the clammy way of Chinese peoples attitude towards eastern and western culture. It arouses that we should have a broad mind and live with different cultures at ease.1.2 Introduction to the thesisThe thesis probes into the literature, especially essay, translation strategies by assessing the authors translation of On Eastern and Western Culture written by Zhou Guoping. The author uses this method, not only hoping to put the translation theories into translation practice so as to improve the translation skills, but also aims to overcome the difficulties in the essay translation from Chinese to English because of the differences between Chinese and English. Through this thesis, the author also wants to provide some suggestions to the translations of other essays and literature works.This thesis is divided into four chapters. Chapter one gives a brief introduction to Zhou Guoping and his essays. It also introduces the purpose and structure of the thesis. Chapter two mainly discusses the differences between Chinese and English, so as to conclude some significant features in the original text that need to be carefully dealt with. The focus lies in Chapter three which provides a thorough assessment on the authors translation of the original text. Then the thesis comes to a natural conclusion in Chapter four, which also provides some useful suggestions on essay translation.Chapter Two: A Comparative Analysis on Chinese and English LanguageThe recent translation theories of our country can all find their bases on the contrastive linguistics. “Only by a comparative analysis on the source language and the target language, can we have an accurate comprehension on the similarities and differences of the two languages, which will lights up the darkness in the translation study (Pan Guowen, 2002:10). Therefore, the author gives a general analysis on the differences between Chinese and English in this chapter, so as to point out some significant features in the original text that need to be carefully dealt with.2.1 Differences between Chinese and EnglishRecent years, many translation theorists have done great researches on the differences between Chinese and English. The well-known translation theorist Liu Miqing comprehensively analyzes in his book Comparative Study on Chinese and English and C-E Translation the differences from grammar, sentence structure, voice, expression, lexical and way of thinking. Shao Zhihong, professor from East China University of Science and Technology, also makes a thorough comparative analysis from language style, semantics, syntax and passage. Moreover, in many textbooks of C-E translation, the comparison is often done on the lexical, sentence and passage level.Generally speaking, the language differences can be concluded into three aspects, i.e., difference between hypotaxis and parataxis, difference in grammar, and difference in word order, according to their characteristics.2.1.1 Hypotaxis and parataxis Hypotaxis and parataxis are two different means of language organization. The difference between hypotaxis and parataxis is the one how words, clauses, are organized into sentences and passages. This difference greatly affects the differences in grammar, sentence structure and lexica. Therefore, Eugene A. Nida said, the most significant difference between English and Chinese language is the difference between hypotaxis and parataxis (Nida, 1982:16). Hypotaxis means that the connection between sentences or words is determi