翻譯理論知識(shí)

1、翻譯理論與實(shí)踐考試?yán)碚摬糠謴?fù)習(xí)提綱一、翻譯定義：1. 張培基翻譯是用一種語言把另一種語言所表達(dá)的思維內(nèi)容準(zhǔn)確而完整地重新表達(dá)出 來的語言活動(dòng)。3. 劉宓慶翻譯的實(shí)質(zhì)是語際的意義轉(zhuǎn)換。4. 王克非翻譯是將一種語言文字所蘊(yùn)含的意思用另一種語言文字表達(dá)出來的文化活 動(dòng)。5. 泰特勒好的翻譯應(yīng)該是把原作的長處完全地移注到另一種語言，以使譯入語所屬國 家的本地人能明白地領(lǐng)悟、強(qiáng)烈地感受，如同使用原作語言的人所領(lǐng)悟、所感受的一樣。 6. 費(fèi)道羅夫翻譯就是用一種語言把另一種語言在內(nèi)容與形式不可分割的統(tǒng)一中所業(yè)已 表達(dá)出來的東西準(zhǔn)確而完全地表達(dá)出來。7. 卡特福德翻譯的定義也可以這樣說：把一種語言（sourc

2、e language）中的篇章材料 用另一種語言（target language）中的篇章材料來加以代替。8.奈達(dá)翻譯就是在譯入語中再現(xiàn)與原語信息最切近的自然對(duì)等物，首先就意義而言，其次就是文體而言?！皌ranslating consists in reproducing in the receptor language the closest natural equivalent of the source language message, first in terms of meaning and secondly in terms of style.” -eugene nida紐馬克通

3、常（雖然不能說總是如此），翻譯就是把一個(gè)文本的意義按作者所想的方式移譯入另一種文字（語言）?！皌ranslation is a craft consisting in the attempt to replace awritten message and/or statement in one language by the same message and/or statement in another language.” - peter newmark10. “translation is the expression in one language (or target languag

4、e 譯入語) of what has been expressed in another language (source language 原 語 ), preserving semantic and stylistic equivalences.” - dubois12. 13.translation or translating is a communicative activity or dynamic process in which the translator makes great effort to thoroughly comprehend a written messag

5、e or text in the source language and works very hard to achieve an adequate or an almost identical reproduction in the target language version of the written source language message or text.二、翻譯標(biāo)準(zhǔn)1. 翻譯的標(biāo)準(zhǔn)概括為言簡意賅的四個(gè)字：“忠實(shí)（faithfulness）、通順（smoothness ）”。 忠實(shí)指的是忠實(shí)于原文。通順指的是譯文的語言必須合乎規(guī)范、通俗易懂。2. 嚴(yán)復(fù)對(duì)翻譯曾經(jīng)提出“信（

6、faithfulness）、達(dá)（expressiveness）、雅（elegance）”的標(biāo)準(zhǔn)： “譯事三難：信、達(dá)、雅。求其信已大難矣，顧信矣不達(dá)，雖譯猶不譯也，則達(dá)尚焉?！?.“泰特勒三原則”：（1）that the translation should give a complete transcript of theideas of the original work；（2）that the style and manner of writing should be of the same character with that of the original ；（3）that the

7、 translation should have all the ease of original composition.”（1）譯作應(yīng)完全復(fù)寫出原作的思想；（2）譯作的風(fēng) 格和手法應(yīng)和原作屬于同一性質(zhì)；（3）譯作應(yīng)具備原作所具有的通順?！保ㄗT載喜， 2006）泰特勒指出，這三項(xiàng)原則是好的翻譯所必備的條件，它們次序的排列是恰當(dāng)?shù)?、自?的，是按重要順序排列的，如果在不得已的情況下要犧牲某一個(gè)原則就要注意到它們的次第 和比較上的重要性，決不能顛倒主次，以犧牲思想內(nèi)容的忠實(shí)來求得譯文的優(yōu)美和流暢。5. 奈達(dá)提出了著名的“動(dòng)態(tài)對(duì)等”。他對(duì)翻譯所下的定義:精品文庫所謂翻譯, 是在譯語中用最切近而又最

8、自然的對(duì)等語再現(xiàn)源語的信息 , 首先是意義 , 其次是文體。 translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and secondly in terms of style. (nida & taber,1969:12).這一定義明確指出翻譯的本質(zhì)和任務(wù)是用譯語再現(xiàn)源語信息 , 翻譯的方法用最切近而又最 自然的對(duì)等語。6. 紐馬克“文本中心”論：紐

9、馬克把要翻譯的對(duì)象看成文本，并根據(jù)語言的功能把文本分 為表達(dá)型、信息型和召喚型三大類。表達(dá)型包括嚴(yán)肅的文學(xué)作品、聲明和信件等；信息型包 括書籍、報(bào)告、論文、備忘錄等；召喚型包括各種宣傳品、說明書和通俗小說等。他認(rèn)為不 同的文本應(yīng)該用不同的翻譯方法（紐馬克把翻譯方法分為語義翻譯和交際翻譯兩種。前者強(qiáng) 調(diào)忠實(shí)于原作“原作者”；后者強(qiáng)調(diào)忠實(shí)于譯作“讀者”）,不同的評(píng)價(jià)標(biāo)準(zhǔn)，不同的“等效” 要求。8. 其他翻譯標(biāo)準(zhǔn)劉重德： 信達(dá)切許淵沖：信達(dá)優(yōu)；美化之藝術(shù)，創(chuàng)優(yōu)似競賽；（三美論：意美、音美、形美；等化、深化、 淺化；知之、好之、樂之；發(fā)揮譯入語優(yōu)勢）傅雷：重神似不重形似錢鐘書：化境魯迅：凡是翻譯，必須

10、兼顧兩面：一則當(dāng)然力求其易解，一則保存著原作的豐姿。林語堂：音美、意美、神美、氣美、形美郭沫若：好的翻譯等于創(chuàng)作三、翻譯過程理解和表達(dá)是翻譯的兩個(gè)主要步驟。譯者對(duì)原文的正確理解在翻譯過程中至關(guān)重要；譯者的 表達(dá)須具有準(zhǔn)確力和表現(xiàn)力，語言須具有生動(dòng)性和形式美。分析原文就是細(xì)致處理詞位的所指意義和聯(lián)想意義、研究句法和語篇結(jié)構(gòu)。理解和領(lǐng)會(huì)原文 是從事無論何種翻譯的基本功力。如果譯者確實(shí)理解了原文的涵義，又能得心應(yīng)手地駕馭譯 語，那么翻譯就是一個(gè)很自然的駕輕就熟的過程。翻譯的過程可以簡單分為：理解表達(dá)-校核三個(gè)階段，或理解-表達(dá)兩個(gè)階段。四、翻譯分類：2. 從涉及到的符號(hào)來看，翻譯可分為語內(nèi)翻譯（in

11、tralingual translation）（通過同一語言中的 一些語言符號(hào)解釋另一些符號(hào)，如把古漢語譯成現(xiàn)代漢語） ，語際翻譯（ interlingual translation ）（通過一種語言符號(hào)解釋另一種語言符號(hào)，如把英語譯成漢語） ，符際翻譯 （intersemiotic translation）（通過非語言的符號(hào)系統(tǒng)解釋語言符號(hào)或用語言符號(hào)解釋非語言 符號(hào)，如用手勢語解釋一則新聞。）3. 從翻譯的手段來看，翻譯可分為口譯、筆譯和機(jī)器翻譯。2. 從翻譯的題材來看明，翻譯可分為專業(yè)性翻譯（翻譯法律、科技文獻(xiàn)、專業(yè)學(xué)術(shù)論著等）、 文學(xué)翻譯（翻譯小說、詩歌、戲劇等文學(xué)作品）和一般性翻譯（

12、翻譯各種應(yīng)用文和新聞報(bào)道 等）。2. 從翻譯方式上來看，翻譯可分為全譯、摘譯和編譯。泰特勒（tytler,1748-1814）的翻譯理論和思想主要見于論翻譯的原則一書。該書是西方 翻譯理論的第一部專著，在書中，泰特勒提出了著名的翻譯三原則：1、譯文應(yīng)完整地再現(xiàn) 原文的思想內(nèi)容(that the translation should give a complete transcript of the ideas of the original歡迎下載2精品文庫work.)； 2、譯文的風(fēng)格、筆調(diào)應(yīng)與原文的性質(zhì)相同(that the style and manner of writing shou

13、ld be of the same character with that of the original.) ；3 、譯文影響原文一樣流暢 (that the translation should have all the ease of the original composition.)。八、常用翻譯方法、策略與技巧1. 直譯與意譯（literal translation and free translation）英語與漢語的語言結(jié)構(gòu)與文體結(jié)構(gòu)有相同的一面，漢譯時(shí)可照譯，即所謂“直譯”既忠 實(shí)原文內(nèi)容，又符合原文的語言與文體結(jié)構(gòu)。由于人們?cè)诟星?，在?duì)客觀事物的感受及社會(huì) 經(jīng)歷等方面會(huì)有相

14、似之處，英漢語言表達(dá)中有少量相同或近似的表達(dá)方式，這些表達(dá)方式的 字面意義，形象意義相同或近似，隱含意義相同，也就是說，這些表達(dá)方式的字面意義和形 象意義所傳達(dá)出的文化信息是相同的，可以互譯?！耙庾g”則從意義出發(fā)，只要求將原文大意表達(dá)出來，不需過分注重細(xì)節(jié)，但要求譯文自然 流暢。由于文化因素的影響，在翻譯時(shí)無法保留原語的字面意義和形象意義，可將原文的形 象更換成另一個(gè)譯文讀者所熟悉的形象，從而轉(zhuǎn)達(dá)出原文的語用目的，譯出隱含意義。英漢 兩種語言不同的發(fā)展歷史，民族文化，風(fēng)俗習(xí)慣造成了兩個(gè)民族獨(dú)特的語言與獨(dú)特的表達(dá)方 式。因此，翻譯時(shí)必須對(duì)兩種語言文化基礎(chǔ)有基本的認(rèn)識(shí)，不能逐字翻譯。凡語言都有習(xí)慣

15、 表達(dá)，言外之意。在深入領(lǐng)會(huì)原作的精神實(shí)質(zhì)的前提之下，不拘泥于原作的字面形式，創(chuàng)造 性的表達(dá)原作思想，但不可添枝加葉，改變?cè)鞯娘L(fēng)格。注：在翻譯界通用的方法是將“直譯”與“意譯”相互結(jié)合。任何一篇好的翻譯作品，并不 是單純的某一種翻譯方法貫穿始終，而是在保持原文內(nèi)容的準(zhǔn)確性，不引起歧義的情況下， 將這兩種翻譯方法在同一翻譯作品中并用，相得益彰。筆者對(duì)翻譯界的這種做法完全認(rèn)同。 筆者認(rèn)為，兩種翻譯方法在任何一篇翻譯作品中都能并用的話，一定可以譯出一部優(yōu)秀的翻 譯作品。2. 歸化和異化（domestication and foreignization）異化和歸化是在 1995 年由美國翻譯理論家勞

16、倫斯韋努蒂（lawrence venuti）在譯者的 隱形（the translators invisibility）一書中提出來的。從歷史上看，異化和歸化可以視為 直譯和意譯的概念延伸，但又不完全等同于直譯和意譯。直譯和意譯所關(guān)注的核心問題是如 何在語言層面處理形式和意義，而異化和歸化則突破了語言因素的局限，將視野擴(kuò)展到語言、 文化和美學(xué)等因素。按韋努蒂（ venuti）的說法，歸化法是“把原作者帶入譯入語文化”， 而異化法則是“接受外語文本的語言及文化差異，把讀者帶入外國情景”。（venuti ，1995:20） 由此可見，直譯和意譯主要是局限于語言層面的價(jià)值取向，異化和歸化則是立足于文化

17、大語 境下的價(jià)值取向，兩者之間的差異是顯而易見的，不能混為一談。歸化（domestication）是指在翻譯中采用透明、流暢的風(fēng)格，最大限度地淡化原文的陌生感的翻譯策略（shuttleworth&cowie， 1997:43-44）。它應(yīng)盡可能的使源語文本所反映的世界接近目的語文化讀者的世界，從而達(dá)到源語文化與目的語文化之間的“文化對(duì) 等”。異化（ foreignization）是指偏離本土主流價(jià)值觀，保留原文的語言和文化差異（ venuti， 2001:240 ）； 或 指 在 一 定 程 度 上 保 留 原 文 的 異 域 性 ， 故 意 打 破 目 標(biāo) 語 言 常 規(guī) 的 翻 譯 （sh

18、uttleworth&cowie，1997:59）。它主張?jiān)谧g文中保留源語文化，豐富目的語文化和目的 語的語言表達(dá)方式。用通俗的語言概括，即歸化法要求譯者向譯語讀者靠攏，采取譯語讀者習(xí)慣的譯語表達(dá)方式， 來傳達(dá)原文的內(nèi)容；異化法則要求譯者向作者靠攏，采取相應(yīng)于作者使用的原語表達(dá)方式， 來傳達(dá)原文的內(nèi)容。注：異化時(shí)不妨礙譯文的通順易懂，歸化時(shí)不失去原文的味道，同時(shí)，我們應(yīng)堅(jiān)持對(duì)語言形歡迎下載3精品文庫式采取歸化的策略，而對(duì)其文化因素進(jìn)行異化處理。這樣，譯文作品可兼兩策略之長而避其 短，使兩者有共同發(fā)展的空間。由此，在實(shí)際翻譯過程中歸化與異化應(yīng)該是相輔相成，并有 互補(bǔ)的辯證統(tǒng)一關(guān)系。翻譯理論知識(shí)概

19、要第一部分：翻譯術(shù)語1. definitions of translationtranslation can be roughly defined as a reproduction or recreation in one language of what is written or said in another language. being a very complicated human activity, its whole picture is never easy to describe. scholars with different academic backgrounds

20、 have attempted to define it from various perspectives.(1). linguistic views on translationtranslation theorists from the linguistic school conceive of translation as a linguistic activity and some believe that translation theory is a branch of linguistics, approaching the issues of translating prim

21、arily from the viewpoint of the linguistic differences between source and target texts.translation may be defined as the replacement of textual material in one language (the source language) by equivalent textual material in another language (the target language). (catford, 1965: 20).translation the

22、ory derives from comparative linguistics, and within linguistics, it is mainly an aspect of semantics; all questions of semantics relate to translation theory. (newmark, 1982 /1988:5).(2). cultural views on translationin the cultural approach, translation is regarded not only as a transfer of lingui

23、stic signs, but also as a communication of cultures, i.e. translation is an intercultural communication; hence the terms of intercultural cooperation, acculturation, and transculturation.翻譯不僅涉及語言問題 , 也涉及文化問題。譯者不僅要了解外國的文化 , 還要深 入了解自己民族的文化。不僅如此, 還要不斷地把兩種文化加以比較, 因?yàn)檎嬲?的對(duì)等應(yīng)該是在各自文化中的含義、作用、范圍、感情色彩、影響等等都是相

24、當(dāng)?shù)?。翻譯者必須是一個(gè)真正意義的文化人。人們會(huì)說：他必須掌握兩種語言; 確實(shí)如此 , 但是不了解語言當(dāng)中的社會(huì)文化 , 誰也無法真正掌握語言 ( 王佐 良,1989)。歡迎下載4精品文庫(4). semantic views on translationthis view focuses on the semantic equivalence between the two languages,as well expressed by eugene nida(1986):translating means translating meaning.translation is rendering

25、 the meaning of a text into another language in the way that the author intended the text (newmark,1988:5).semantic translation: the translator attempts,within the bare syntactic and semantic constraints of the target language,to reproduce the precise contextual meaning of the author (newmark,1982:2

26、2).in semantic translation, greater attention is paid to rendering the authors original thought-processes in target language than to attempting to re-interpret source text in a way which the translator considers more appropriate for the target setting (shuttleworth & cowie,1997:151).(5).functional v

27、iews on translationfunctionalists believe that translation is a specific form of human action with a certain purpose, a kind of linguistic service provided to the society.translators should take into account the needs of the client, the reader as well as the purpose or use of the translation:it is n

28、ot the source text, or its effects on the source-text recipient, or the function assigned to it by the author, that determines the translation process, but the prospective function or purpose of the target text as determined by the initiators, i.e.clients needs (baker,2001:236).(6).communicative vie

29、ws on translationthis approach views translation as a communicative process which takes place within a social context.communicative translation:the translator attempts to produce the same effect on the target language readers as was produced by the original on the source language readers (newmark, 1

30、982:22).communicative translation is generally oriented towards the needs of the target language reader or recipient. a translator who is translating communicatively will treat source text as a message rather than a mere string of linguistic units,and will be concerned to preserve source texts origi

31、nal function and to reproduce its effect on the new audience (shuttleworth & cowie,1997:21).the above views help us to understand the complex nature of translation. since there are many factors which affect the translation process, translation is a complicated human activity.歡迎下載5精品文庫2. translation

32、criteria put forward by famous translators or translation theoristssome well-known translators or translation theorists at home and abroad have put forward criteria to judge the quality of a translation.(1). 嚴(yán)復(fù) (1853-1921):triple principle of translation信 (faithfulness): 忠實(shí)準(zhǔn)確達(dá) (expressiveness: 通順流暢雅

33、 (elegance): 文字古雅yan fu put forward this three- character guide” in his preface to the translation of t.h. huxleys book evolution and ethics and other essays ( 天演論譯例言 1898):譯事三難信達(dá)雅。求其信己大難矣。顧信矣不達(dá)。雖譯猶不譯也。則達(dá)尚焉.易曰修辭立誠。子曰辭達(dá)而已。又曰言之無文，行之不遠(yuǎn)。三者乃文章正軌。亦 即為譯事楷模。故信達(dá)而外，求其爾雅。此不僅期以行遠(yuǎn)已耳。實(shí)則精理微言。 用漢以前字法句法，則為達(dá)易。用近世利俗文字

34、，則求達(dá)難。往往抑義就詞，毫厘千里。審擇于斯二者之間，夫固有所不得已也。豈釣奇哉。.translation has to do three difficult things: to be faithful, expressive, andelegant.it is difficult enough to be faithful to the original, and yet if a translation isnot expressive, it is tantamount to having no translation. hence expressiveness should be r

35、equired too.the book of changes says that the first requisite of rhetoric is truthfulness. confucius says that expressiveness is all that matters in language. he adds that if ones language lacks grace, it wont go far. these three qualities, then, are the criteria of good writing and, i believe, of g

36、ood translation too. hence besides faithfulness and expressiveness, i also aim at elegance. i strive for elegance not just to make my translations travel far, but to express the original writers ideas better , for i find that subtle thoughts are better expressed in the vocabulary and syntax of pre-h

37、an prose than those of the vulgar writings of today. using the latter often leads to distortion of meaning, which, however slight, results in vast misunderstanding. weighing the pros and cons, i opted for the former, as a matter of necessity, not trying to be different yan fus first two criteria of

38、being faithful to the original text in content and being expressive in translation are generally acceptable, but his interpretation of elegance has aroused plenty of criticism because, in his opinion, one has to resort to the vocabulary and syntax of pre-han prose to achieve elegance. yan fus criter

39、ia are also controversial forhis emphasis on the equal status of the three conflicing principles.despitethis, yans criteria are still popular in china, but the interpretation of his criteria has changed. nowadays to many translators, elegance implies the safe and sound preservation of the taste and

40、shade of the original”( 黃龍, 1988:90) or 運(yùn)用讀者所最 樂于接受的文體, 使譯文得以廣泛流傳，擴(kuò)大影響(勞隴，翻譯通訊1983 年 第 10 期).(2). 魯迅 信（faithfulness) 順（smoothness) 歡迎下載6精品文庫(3). 林語堂 忠實(shí)faithfulness) 通順 (smoothness) 美(beautifulness)翻譯的標(biāo)準(zhǔn)問題，大概包括三方面。我們可依三方面的次序討論。第一是忠實(shí)標(biāo) 準(zhǔn)，第二是通順標(biāo)準(zhǔn)，第三是美的標(biāo)準(zhǔn)。這翻譯的三層標(biāo)準(zhǔn)，與嚴(yán)氏的 譯事三 難，大體上是正相比符的。(4). 傅雷:神似 (resembl

41、ance in spirit)以效果而論，(文學(xué))翻譯應(yīng)當(dāng)像臨畫一樣，所求的不在形似而在神似。(高老頭 重譯本序，1951)(5). 錢鐘書：化境 (reaching the acme of perfection)文學(xué)翻譯的最高境界是化，把作品從一國文字轉(zhuǎn)變成另一國文字，既能不因語 文習(xí)慣的差異而露出生硬牽強(qiáng)的痕跡，又能完全保存原有的風(fēng)昧，那就算得入于 化境 。十七世紀(jì)有人贊美這種造詣的翻譯，比為原作的 投胎轉(zhuǎn)世 (the transmigration of soul), 軀殼換了一個(gè)，而精神姿致依然故我。換句話說，譯本對(duì) 原作應(yīng)該忠實(shí)得以至于讀起來不像譯本，因?yàn)樽髌吩谠睦锝^不會(huì)讀起來像經(jīng)過

42、 翻譯似的。(林紓的翻譯，1964)(6). 劉重德：信（ faithhlness）達(dá)（ expressiveness）切（ closeness)信于內(nèi)容 (to be faithful to the content of the original);達(dá)如其分 (to be as expressive as the original);切合風(fēng)格 (to be as close to the original style as possible).(渾金璞玉集，1994: 9)(7). 許淵沖：三重標(biāo)準(zhǔn) (three levels of criteria) (翻譯的藝術(shù)， 1984: 26)標(biāo)

43、準(zhǔn) 低標(biāo)準(zhǔn) 中標(biāo)準(zhǔn) 高標(biāo)準(zhǔn)內(nèi)容忠實(shí)(信) (三似)(三化)明確 準(zhǔn)確 精確 意似 形似 神似 淺化 等化 深化形式通順(達(dá))易懂通順揚(yáng)長(雅,或傳神)(8). alexander fraser tytier ( 泰 特 勒 ): three principles of translationalexander f.tytler, a famous british translation theorist, put forward the classical criteria in his essay on the principles of translation(1790):1) the t

44、ranslation should give a complete transcript of the ideas of the original work (譯作應(yīng)該完全傳達(dá)原作的思想)；2) the style and manner of writing in the translation should be of the same character with that of the original ( 譯作的風(fēng)格與筆調(diào)應(yīng)當(dāng)與 原作保持一致)；3) the translation should have all the ease of the original composition

45、 (譯作應(yīng)當(dāng)和原作一樣流暢).tytler further points out that the above-said three principles are arranged and ranked according to the order of their significance, and that, when they are not歡迎下載7精品文庫simultaneously attainable, the first should be held to at the sacrifice of the third principle, then the second .(9)

46、. eugene a. nida (奈達(dá) ): functional equivalence (功能對(duì)等 )eugene a.nida, a famous american translation theorist, put forward his recent interpretation of functional equivalence in his language and culture: context in translating(2001:87):1) a minimal, realistic definition of functional equivalence:the r

47、eaders of a translated text should be able to comprehend it to the point that they can conceive of how the original readers of the text must have understood and appreciated it. ( 最低限度而又 切合實(shí)際的功能對(duì)等定義：譯文讀者對(duì)譯文的理解應(yīng)當(dāng)達(dá)到能夠想像出原文讀者 是怎樣理解和領(lǐng)會(huì)原文的程度).2) a maximal, ideal definition of functional equivalence: the r

48、eaders of a translated text should be able to understand and appreciate it in essentially the same manner as the original readers did. (最高限度合乎理想的功能對(duì)等定義：譯文讀者應(yīng)當(dāng)能夠基 本上按照原文讀者理解和領(lǐng)會(huì)原文的方式來理解和領(lǐng)會(huì)譯文).3. classification of translation(1). jakobson (1896-1982)1) intralingual translation or rewording is an interp

49、retation of verbal signs by means of other signs of the same language.2) interlingual translation or translation proper is an interpretation of verbal signs by means of some other language.3) intersemiotic translation or transmutation is an interpretation of verbal signs by means of signs of nonverb

50、al sign systems.e.g.1) 原文：子曰：“學(xué)而時(shí)習(xí)之，不亦樂乎!有朋友自遠(yuǎn)方來，不亦樂乎!人不知而 不慍，不亦君子乎!”譯文一: 孔子說 :“學(xué)習(xí)了而時(shí)常溫習(xí)，不也高興嗎！有朋友從遠(yuǎn)方來，不也快 樂嗎!別人不了解我，我并不怨恨，不也是君子嗎？” (徐志剛 譯)譯文二: the master said，to learn and at due times to repeat what one has learnt， is that not after all a pleasure? that friends should come to one from afar, is thi

51、s not after all delightful? to remain unsoured even though ones merits are unrecognized by others, is that not after all what is expected of a gentleman? (waley 譯) 點(diǎn)評(píng) 原文同譯文一之間的轉(zhuǎn)換屬于語內(nèi)翻譯 (intralingual translation), 即用 同一語盲的其他語言符號(hào)對(duì)原文迸行闡釋或者重述 (rewording)。原文同譯文二 之間的轉(zhuǎn)換屬于語際翻譯 (interlingual translation)，即兩個(gè)

52、不同語言之間所進(jìn)行 的轉(zhuǎn)換。2) 原文 ：a: what does your watch say?b: it says “five past three”.歡迎下載8精品文庫 點(diǎn)評(píng) 在這一對(duì)話中， b 實(shí)際上是在迸行一種翻譯，這種翻譯叫做符際翻譯 (intersemiotic translation)，即語言同非語言符號(hào)之間的代碼轉(zhuǎn)換。當(dāng) a 詢問 b 幾 點(diǎn)鐘的時(shí)候，b 只能看鐘或者看手表，而鐘或者手表并不能說話，b 只能根據(jù)鐘 表的時(shí)針和分針來確定具體兒點(diǎn)鐘了。而 b 所言實(shí)際上是言語傳達(dá)一個(gè)非言語 信息 (non-linguistic message)。將非言語信息用言語傳達(dá)出來是翻譯的

53、一種方式， 這不是從一種語言到另一種語言的轉(zhuǎn)換過程，而是從非語言交際系統(tǒng)到語言交際 系統(tǒng)的過程。非語言交際系統(tǒng)和語言交際系統(tǒng)的共同特征是兩者都屬于 符號(hào)系 統(tǒng)(即用于交際的系統(tǒng))。雅可布遜 jakobson)將這種由非語言交際系統(tǒng)到語言交 際系統(tǒng)的轉(zhuǎn)換過程稱為符際翻譯是恰當(dāng)?shù)?。其?shí)，我們每個(gè)人每一天、每一刻都 在迸行著符際翻譯而不自知也。從這個(gè)意義上說，我們每個(gè)人都是某種意義上的 譯者 (hervey et.al 1995:8-9).(2). peter newmark (紐馬克 ): communicative and semantic translation (交際翻 譯與語義翻譯 )pe

54、ter newmark, a famous british translation theorist, put forward his concepts of communicative and semantic translation in his approaches to translation (1982/1988:39):1) communicative translation attempts to produce on its readers an effect as close as possible to that obtained on the readers of the

55、 original. ( 交際翻譯力圖對(duì)譯作讀 者產(chǎn)生盡可能接近原作讀者所獲得的效果).2) semantic translation attempts to render, as closely as the semantic and syntactic structures of the second language allow, the exact contextual meaning of the original. (語義翻譯力圖在譯作語言的語義結(jié)構(gòu)和句法結(jié)構(gòu)允許的情況下，譯 出原作在上下文中的準(zhǔn)確意義).4. nature and scope of translationwhat

56、 is translation? some people believe it is a science, others take it as an art, and yet many consider it a craft, or rather, a skill.of these varied opinions, which one holds true for our purpose? the answer depends on how we understand or interpret the word translation, for the very word translatio

57、n itself is ambiguous, and the chinese equivalent fanyi sounds even fuzzier. fanyi, in chinese, may either stand for a subject of the curriculum, a job people engage in, a piece of literary work, or the translating or interpreting work itself. sometimes, fanyi may even refer to the translator or interpreter himself/herself.if the word translation refers to a subject, namely, the study of translation theory and skills, it is no doubt a science, just as any subject is, with its own rules, l