翻譯理論知識(shí)3

1、西方翻譯理論的主要流派及成就1.美國翻譯理論Eugene. A. Nida: Functional EquivalenceOklahoma, pious Christian, Los Angel University, South California University (Master in Holly Bible New Testament in Greece ) Michigan University (Doctor of Linguistics guided by Charles Fries & Leonard Bloomfield in1943)美國圣經(jīng)公會(huì)供職 從事組織和指導(dǎo)圣經(jīng)

2、翻譯工作。著作40多部，論文250余篇最早、最多，影響最大。譚載喜奈達(dá)論翻譯中國翻譯和外國語。1984年，中國對(duì)外翻譯出版公司 與金隈合著 On Translation: With Special Reference to Chinese and English 論翻譯Language, Culture, and Translating (1993)語言、文化與翻譯Shanghai Foreign Languae Education Press 世界性的深遠(yuǎn)影響，為 翻譯注入了新思想和活力，引進(jìn)了新的概念和方法?！澳芜_(dá)的著作，開創(chuàng)了翻譯理論的新時(shí)代?！?Christian Balliu)奈達(dá)的

3、翻譯思想分成三階段：1)描寫語言學(xué)句法、詞法和語義翻譯問題的描寫研究2)交際理論運(yùn)用語 言學(xué)理論最重要，成熟、發(fā)展、系統(tǒng)3)社會(huì)符號(hào)學(xué)運(yùn)用社會(huì)語言學(xué)和社會(huì)符號(hào)學(xué)翻譯從科學(xué)到藝術(shù)的轉(zhuǎn)化翻譯是藝術(shù)(art)，翻譯家是天生的；翻譯研究是科學(xué)(science)，是比較語言學(xué)的 重要分支。翻譯基本上是一種技藝(technology )，需要多種學(xué)科才能產(chǎn)生令人滿意的譯作，包括語言學(xué)、 文化人類學(xué)、心理學(xué)和交際理論(1996)。奈達(dá)的基本翻譯思想：1)翻譯是交際活動(dòng)2)翻譯主要是譯意3)為了譯意，必須改變語言表達(dá)形式。 翻譯過程四階段：分析(analysis)、轉(zhuǎn)換(transfer)、重組(restru

4、cture)和檢驗(yàn)(test)。Eugene. A. Nidas translating thought and theory have made worldwide influence. Not only has he published a great number of books and essays on translation, but also he is active in taking part in international academic exchanges and always gives lectures all over the world even in hi

5、s eighties. He has brought new thought and vigor to the career of translation by introducing new concepts and methods.Is it a translators task to focus primarily on the source culture or the target culture? Although the answer is not clear-cut, the dominant criterion is the communicative function of

6、 the target text.Translating means communicating, and this process depends on what is received by persons hearing or reading a translation. Judging the validity of a translation cannot stop with a comparison of corresponding lexical meanings, grammatical classes, and rhetorical devices. What is impo

7、rtant is the extent to which receptors correctly understand and appreciate the translated text. Accordingly, it is essential that “functional equivalence be stated primarily in terms of a comparison of the way in which the original receptors understood and appreciated the text and the way in which r

8、eceptors of the translated text understand and appreciate the translated text. Language And Culture -Contexts in Translating (Nida, 2001)語言與文化一翻譯中的語境Nida, one of the greatest scholars in the translating field, describes his famous theory of Functional Equivalence in his several books and articles. I

9、n Toward a Science of Translating (Nida, 1964),翻譯科學(xué)初探he used the concept of “dynamic equivalence” to refer to the “closest natural equivalent”. In The Theory and Practice of Translation (Nida &Taber, 1969),翻譯理論與實(shí)踐he improved this concept and defined it like this: Translation is to reappear informati

10、on of the source language in the target language by selecting the closest natural equivalent of the original text according to first meaning, then style.In the definition, “close” refers to “close information to the source language”； “natural” to “natural form of expression in the target language”；

11、“equivalent” to “the way in which they are combined”. Therefore, in a sense, Nida here focused on semantic equivalence (語義對(duì)等)instead of formal correspondence.But the term “dynamic equivalence” is always misunderstood by some translators, accordingly many individuals have been led to think that if a

12、translation has considerable impact then it must be a correct example of “dynamic equivalence”. And even every kind of free translations can style itself “dynamic equivalent”. Because of this misunderstanding and in order to emphasize the concept of function, it seems much more satisfactory to use t

13、he expression “functional equivalence” in describing the degrees of adequacy of a translation. So in From One Language to Another: Functional Equivalence in Bible Translation (Nida & Warrd, 1986),從一種語言到另 一 種語言：論圣經(jīng)翻譯中的功能對(duì)等Nida changed the term of “dynamic equivalence” into that of “functional equival

14、ence”. The terms “function” and “functional” seem to provide a much sounder basis for talking about translation as a form of communication, since the focus is on what a translation does or performs. In this book,Nida also developed his definition of “information, declaring that information involves

15、the form of language as well as the content of thought. He believes that form can also convey meaning. If the form is altered, the meaning may be simultaneously changed. Subsequently, he requires that translators must try their best to achieve both “semantic equivalence” and “formal correspondence”.

16、The adequacy of a translation depends on a great many different factors: the reliability of the text itself, the discourse type, the intended reader, the manner in which the translated text is to be used, and the purpose for which the translation has been made. So many factors make it complicate to

17、evaluate a translation. In The Sociolinguistics of Interlingual Communication （Nida, 1996）,跨語交際的社會(huì)語言學(xué)Nida pointed out that acknowledging the various degree of “equivalence” is more realistic. In general, it is best to speak of “functional equivalence” in terms of a range of adequacy, since no transl

18、ation is ever completely equivalent. A number of different translations can, in fact, represent varying degrees of equivalence. This means that “functional equivalence” cannot be understood in its mathematical meaning of identity but in terms of proximity, i.e., on the basis of degrees of closeness

19、t o functional identity. His view of “functional equivalence” implies different degrees of adequacy from “minimal to maximal equivalence” on the basis of both cognitive and communicative factors. As a matter of fact, translation can only achieve “functional equivalence”，i.e., “communicative equivale

20、nce”Lawrence Venuti： Translating Strategy of DeconstructionVenuti （韋努蒂），an Italian American,TranslatorE Invisibility: A History of Translation,1995 譯者的隱身， 韋努蒂結(jié)合政治、歷史和文化考察翻譯，批判了翻譯史中占主導(dǎo)地位的以目的語文化為歸宿的傾向，提出 了解構(gòu)主義的反對(duì)譯文通順的翻譯策略。它考察了從17世紀(jì)到當(dāng)代的西方翻譯，揭示了 “通順的翻譯“策 略一直在西方翻譯史上占主導(dǎo)地位，其根本原因是要以西方意識(shí)形態(tài)為標(biāo)準(zhǔn)，在英語中形成一種外國文學(xué) 的規(guī)

21、范。這是以民族中心主義和帝國主義文化的價(jià)值觀，來塑造外國文本。韋努蒂：“反對(duì)英美傳統(tǒng)的以翻譯的透明性（transparency）為目的的歸化（domestication），主張異化 （foreignization）的翻譯，其目的是要發(fā)展一種抵御以目的語文化價(jià)值觀占主導(dǎo)地位的翻譯理論和實(shí)踐，以表 現(xiàn)外國文本在語言好文化上的差異?！彼磦鹘y(tǒng)而行之-在譯文中看得見譯者（visible），以抵御和反對(duì)當(dāng) 今尤其是英語國家中的翻譯理論和實(shí)踐規(guī)范。這就是他的“抵抗（resistancy）翻譯策略，為外國文化在英 美文化中爭得獨(dú)立地位。事實(shí)上，歸化和異化在目的語中起著各自不能互相替代的作用，完成各自的使命，

22、因此，兩種翻譯將永遠(yuǎn) 并存，并起到相互補(bǔ)充的作用。采用何種翻譯策略，最終取決于目的語文化的意識(shí)形態(tài)、贊助人的力量以 及翻譯詩學(xué)，取決于翻譯的目的和對(duì)象。Andre Lefevere：Translation Study20世紀(jì)70年代后，翻譯研究程呈現(xiàn)多元化趨勢，突破了傳統(tǒng)的美學(xué)或語言學(xué)的模式而上升為一種文化的 反思，翻譯研究派首先在歐洲興起。該學(xué)派主要探討譯文在什么樣的文化背景下產(chǎn)生，以及譯文對(duì)譯入語 文化中的文學(xué)規(guī)范和文化規(guī)范所產(chǎn)生的影響。今年來更加重視考察翻譯與政治、歷史、經(jīng)濟(jì)與社會(huì)制度之 間的影響。其主要代表人物：荷蘭阿姆斯特丹大學(xué)教授美國詩人、翻譯家James Holmes （霍爾姆斯

23、），比利 時(shí)學(xué)者、后移民美國并任教于得州大學(xué)奧斯汀大學(xué)的Andre Lefevere （安德烈勒菲弗爾），和英國學(xué)者、沃 里克大學(xué)教授Susan Bassnett（蘇姍巴斯奈特）。把翻譯研究”（Translation Studies*為翻譯學(xué)科的名稱， 是由勒菲弗爾在1976年的一次國際翻譯研討會(huì)上正式提出來的。翻譯研究派把翻譯置于廣闊的文化背景中進(jìn)行研究，強(qiáng)調(diào)歷史意識(shí)和文化觀點(diǎn)。勒菲弗爾把翻譯研究與權(quán) 力、思想意識(shí)、贊助人和詩學(xué)結(jié)合起來，并提出翻譯是改寫文本的一種形式，是創(chuàng)造另一個(gè)文本形象的一 種形式。Andre Lefevere （安德烈勒菲弗爾），國際著名的文論家、比較文學(xué)家和翻譯理論家

24、。重要的翻譯著作： Translating Poetry: Seven Strategies and a Blueprint, 1975（詩歌翻譯：七項(xiàng)策略及方案）,Translating Poetry: Practice and Theory in a Comparative Literature Context, 1992 （文學(xué)翻譯：比較文學(xué)語境中的實(shí)踐與理論） Translation, Rewriting, and the Manipulation of Literary Fame, 1992 （翻譯、改寫及文學(xué)名聲的擺布）他還發(fā) 表了 100多篇論文，在比較文學(xué)領(lǐng)域和翻譯理論界，極享

25、盛名。1996年3月，因白血病英年早逝，時(shí)年52 歲。他的翻譯、改寫及文學(xué)名聲的擺布通過對(duì)歷史上一些文學(xué)作品的分析，深入論述了翻譯是改寫，是對(duì) 文本的擺布的觀點(diǎn)。勒菲弗爾提出了翻譯研究中的“文化轉(zhuǎn)向（cultural turn）問題，即翻譯研究不應(yīng)局限于翻譯本身，而應(yīng)把 翻譯看作是一種文化發(fā)展的策略來研究。但是，勒菲弗爾和翻譯研究學(xué)派對(duì)翻譯的語言學(xué)派采取全盤否定的態(tài)度是不妥當(dāng)?shù)?。未來的翻譯研究，將 會(huì)是語言學(xué)和翻譯研究派相互接近、相互補(bǔ)充、相互兼容的局面。英國翻譯理論P(yáng)eter Newmark: semantic translation and communicative translatio

26、n 彼得紐馬克：語義翻譯和交際翻譯 Approaches to Translation, (1981)翻譯探索A Textbook of Translation(1988) 翻譯教程 英國著名翻譯理論家和翻譯教育家，典型的實(shí)踐型理論家。他將跨文化交際理論和現(xiàn)代語言學(xué)理論運(yùn)用到 翻譯研究，認(rèn)為翻譯既是科學(xué)，又是藝術(shù)和技能。Translation is a skill and an art as well as a science.紐馬克認(rèn)為翻譯理論起源于比較語言學(xué)，屬語言學(xué)范疇，主要是語義學(xué)的一個(gè)分支。Purposes of translation:Peter Newmark in his Ab

27、out Translation) To contribute to the understanding and peace between nations, groups, and individuals. 2) To transmit knowledge in plain, appropriate and accessible language, in particular in relation to technology transfer. 3) To explain and mediate between cultures on the basis of common humanity

28、, respecting their strengths, implicitly exposing their weakness. 4) To translate the worlds great books, the universal works in which the human spirit is enshrined and lives. 5) As a general aid or as a skill required in the acquisition of a foreign language.“語義翻譯和交際翻譯”理論：About Peter Newmarks Trans

29、lation TheoryAccording to Peter Newmark, communicative translation attempts to produce on its readers an effect as close as possible to that obtained on the readers of the original. Semantic translation attempts to render, as closely as the semantic and syntactic structures of the second language al

30、low, the exact contextual meaning of the original. In theory, there are wide differences between the two methods.Communicative translation must emphasize the effect rather than the content of the message, and semantic translation would be more informative but less effective. Semantic translation att

31、empts to recreate the precise flavor and tone of the original and it relates to the “expressive function of language, whereas communicative translation responds to the representational and vocative functions. Thus for “Wet Paint!, the communicative translation “Dont touch the wet paint is mandatory;

32、 the semantic translation(paint is wet) would be more informative but less effective.SL emphasisTL emphasisWord-for-word translationAdaptationLiteral translationFree translationFaithful translationIdiomatic translationSemantic translationCommunicative translation語言意義：語言是復(fù)雜的、多層次的“關(guān)系的網(wǎng)絡(luò)”。查爾斯莫里斯(Charle

33、s Morris)的符號(hào)學(xué)意義觀： 所指意義(referential meaning)、言內(nèi)意義(linguistic meaning )、語用意義(pragmatic meaning)B. Hatim and I. Mason: Translator一a mediator between the producer of a source text and its TL receivers 哈蒂姆與梅森：譯者一一作者與讀者的協(xié)調(diào)者當(dāng)代著名的翻譯理論家，Centre for Translation and Interpreting Studies in Scotland,從事語言學(xué)和翻譯研究 D

34、iscourse and the Translator (1990)話語與譯者主要研究方向是政治論文話語和相關(guān)的跨文化方向問題，強(qiáng)調(diào)語境對(duì)譯者的制約作用，認(rèn)為 翻譯是特定語境中的交際過程。語境被分為三個(gè)層面： 交際層面(communicative dimension):研究語言變體產(chǎn)生的條件 語用層面(pragmatic dimension):研究言語行為、意圖等語用學(xué)研究語言和語言使用環(huán)境的關(guān)系，即“特定情景中的特定話語，尤其是不同語言交際環(huán)境下如何理 解語言和運(yùn)用語言。J. Austin: Speech act theory: locutionary, illocutionary, per

35、locutionary act正是“言外之力”(illocutionary force)使話語產(chǎn)生了交際能力。P. Grice: Cooperative Principle: 4 Maxims: quantity (informative as required), quality (true), relation (relevant), manner (perspective)Implicature (會(huì)話含意)：violation of the maxims符號(hào)層面(semiotic dimension)：把交際實(shí)體及其語用含義放在整個(gè)符號(hào)系統(tǒng)中進(jìn)行符號(hào)：作者與讀者賴以交流的語言實(shí)體。符號(hào)

36、不僅指代某個(gè)詞或某個(gè)觀念，而且自我更新，在特定文化的 集體潛意識(shí)中確定自己的意義。翻譯應(yīng)該以“符號(hào)實(shí)體為轉(zhuǎn)換單位”，注意符號(hào)與符號(hào)之間的關(guān)聯(lián)。句法關(guān)聯(lián)(syntactic relations)語義關(guān)聯(lián)(semantic relations)語用關(guān)聯(lián)(pragmatic relations)譯者的選擇主要取決于文類(genre)、話語(discourse)、語篇(text)語境是影響交際的中心因素，連貫是在語篇層次上決定交際能否順利的基本點(diǎn)。影響語篇結(jié)構(gòu)的因素有語 境和作者意圖。Susan Bassnett: cultural translation蘇珊巴斯奈特：文化翻譯論英國及世界翻譯界著名翻

37、譯理論家和著名詩人。沃里克大學(xué)比較文學(xué)教授，主管英國文化研究中心。獲得 法語的哲學(xué)博士，精通英語、意大利語、法語、和西班牙語，熟悉德語和葡萄牙語，懂拉丁語、丹麥語捷 克語等。先后在美國、巴西、加拿大、智利、比利時(shí)、瑞典、捷克、芬蘭、德國、意大利、中國、日本、 新加坡、印尼等國著名學(xué)府任教。專著和編著40余部，論文100多篇Translation Studies (1980)翻譯研究：1991年倫敦再版，紐約同時(shí)出版總結(jié)了她翻譯研究的主要思想，是 里程碑。分三大部分。一、討論翻譯中意義的分析、不可譯性、等值、翻譯的信息論等主要問題。二、論述不同歷史時(shí)期各種不同的翻譯觀及其相互聯(lián)系。三、結(jié)合詩歌、散文和戲劇的翻譯，討論翻譯的具體問題。巴斯奈特沿