不同譯者對(duì)道德經(jīng)的英譯版對(duì)比分析

ContentsTOC\o"1-2"\h\u29568摘要 Ⅰ.Introduction1.1ResearchbackgroundTaoTeChingisthecrystallizationofChinesecivilization,therichculturalandspiritualheritageoftheChinesenation,andtheculturalwealthsharedbyallmankind.TaoTeChingisthemostwidelytranslatedbookbesidesBible.Ithasfar-reachinginfluenceinancienttimes,contemporaryChinaandoverseas.ThecoreofTaoTeChingisthatTaocoversallaspectsofphilosophicalthinkingfromreallifetotheoriginoftheuniverse,whichhasaprofoundimpactonancientChinesephilosophy,science,politicsandreligion.LaoziisthefirstphilosopherinChina.HisworkTaoTeChingisthefirstcompletephilosophicalclassicinChinesehistory.WehavetoseethattranslationisthekeyfactorthatkeepstheTaoTeChingpopularandrespected.WiththeincreaseofChina’ssoftpower,thetranslationofChineseclassicalbooksplaysanincreasinglyimportantrole.Internationalcommunicationisbecomingmoreandmorefrequent.TaoTeChingisaclassicworkthatpromotestheculturalexchangebetweenChinaandtheWest.Sincethe20thcentury,translationtheoryhasflourished.However,intranslation,thetranslator'sroleisgraduallyweakened.Withtheincreasingconcernoftranslatorsinthetranslationfield,thestudyoftranslatorshasbecomeatrendintranslationstudies.Howeverwhenwetakeacloserlookattherelevantstudies,itcouldbeeasilydiscoveredthattherole,status,function,andsubjectivityoftranslatorsaremerelyroutinelymentionedortakenastheobjectivesideeffectsoftheirthematicstudieswhenthemainthemesandprincipalcontentsaredealtwith.Itisbelievedthattranslatorsplaymanyrolessuchasinterpreters,educators,expertsandscholars.TianDebei(2000)andYangNengwu(1987,1993)holdthattranslatorsarenotonlytranslators,readers,authors,creatorsandresearchers,butalsoscholarsandwriters.Inthispaper,twoversionsofTaoTeChingareselectedtoanalyzeandcomparethetranslator’ssubjectivity,aimingatexploringtheimportanceoftranslator’ssubjectivityintranslation,hopingtoenlightenthespreadofChineseclassicalcultureandmaketranslatorspaymoreattentiontothesubject.Manypeoplethinkthattranslationisapracticethatmakesperfect,whichdoesnotneedtheoreticalsupport.However,infact,everytranslatorhashisowncharacteristics,andeveryoneisadynamicsubject,sotranslationisaconsciousideologicalactivity.Itisveryimportantforustostudythathumanbeingsexerttranslator’ssubjectivity.1.2ResearchsignificanceThetranslationofTaoTeChinghasachievedgreatsuccess.ItisaveryfamousclassicofChineseclassicalculture.Atpresent,itisoneofthemosttranslatedworksofancientChineseclassics.Atfirst,thestudyofTaoTeChingwasmostlyphilosophical,anditstartedfromabroad.ChinesepeopleispayingmoreandmoreattentiontothedisseminationandinheritanceofChinesetraditionalculture.TaoTeChingistheessenceofLaozi’sthought,emphasizingtherelationshipbetweenTaoandnature,respectingthelawsofnature,andgoverningbydoingnothing,whichisanexcellentspiritualwealthofChinesetraditionalculture.Forushumanbeings,ournaturalviewandworldviewcanbetrulysuccessfulonlyifweconformtothelawsofnature,donotviolatethelaws,adapttotheselawsandactaccordingtothelaws.Onlywhenweunderstandourownculturalconnotationcanwemakeourpreciousspiritualwealthdeeplyrootedinpeople'sheartsandbeeasilyaccepted.TaoTeChingiscomposedofTaoChingandDeChing.ThepurposeofstudyingthetranslationofTaoTeChingistobetterspreadLaozi’sthoughtsabroadandincreaseculturalsoftpower.BritishandAmericancountrieshavedeepfeelingsaboutLaozi’sthoughts,andstudyingLaozi’sthoughtshasbecomeaninternationalphenomenon.Inrecentyears,thetranslator'ssubjectivityhasalsobeenrecognizedandstudiedbythetranslationcircles.Atranslatorisnolongerasimpleservantoftranslation,butapersonwhoactsasanactivetranslatorintheprocessoftranslation.Thefocusofattentionhasgraduallyshiftedtothestudyofthetranslator’sinfluenceontranslation,whichisagoodthingforthetranslationcommunity.Translatorscanproducemoreworksthatmeetreaders’needsintranslation,andcanmakegreatchangesinordertoadapttoreaderswithoutlosingtranslationprinciples,whichdeservesourstudy.1.3ResearchtechniqueThisthesisadoptsthecomparativestudyoftranslatedtexts,whichfocusesontheoriginaltextsandpaysattentiontothecomparisonbetweenthetranslatedtextsandtranslationstandards.Contrastiveanalysisoftranslatedtextsisabasicmethodtostudytranslation.Bycomparison,itcanbefoundthatthemeritsandimprovementsintwoorseveralversionsprovideanewmethodandconceptforourfuturetranslation,whichisworthlearningandlearningfromeachtranslator.Then,theauthorchoosesthetheoryoftranslator'ssubjectivitytostudyhowthetwoauthorsembodytheirtranslationstrategiesandprinciplesintheirrespectivetranslations.Howvariousfactorsinfluencetranslators’translationthinking,focusingonhowtranslators’subjectivityworks.Theclosereadingofthetextisthefoundationofthediscussion,andtheanalysisofthetextisaprocessofhowtoexplainit.Thestructureofthisthesisistofirstintroducetheresearchbackgroundandsignificance,thenbrieflyintroducetheknowledgebackgroundofTaoTeChingandtwotranslators,andfinallypickoutthesentencesandfragmentsthatIthinkareworthstudyingtomakesomeanalysis.II.TheoreticalFramework2.1Themeaningoftranslator’ssubjectivityTraditionaltranslationtheoryemphasizesthattheoriginalisthebasisoftranslation,andthestandardoftranslationiswhetheritconformstotheoriginal,whichenlargesthefunctionoftheoriginal.Researchersareaveryimportantfactorintranslationactivities.Translatoristhesubjectofunderstandingtheoriginaltext,expressingtheoriginaltextandtransmittingideastoreaders,whichhasagreatinfluenceontranslationactivities.OntheMethodsofTranslationdiscussesthewaysandprinciplesoftranslationintheory:thetranslatorleadstheauthortoapproachthereaderwithoutdisturbingtheoriginal.Heequated“interpretation”withtranslation,pointingoutthateverytranslationisanexplanation.Thetranslationprocessisacross-languagemeaningtransmissionprocessincludingtwoencodinganddecodingprocesses.Theformerencodinganddecodingprocessiscarriedoutinthesourcelanguagecontext,andthelatterprocessiscarriedoutinthetargetcontext.Firstly,theauthoroftheoriginaltext,asthecommunicatorofmeaning,decodesthesourcelanguagetoproducetheoriginaltext,andthenthetranslatordecodesit;Thenthetranslatorencodesthedecodedmeaningoftheoriginaltexttogenerateatranslation,andthetargetlanguagereaderdecodesthetranslation.Becausethereareinevitabledifferencesbetweenthelanguageandcultureofthetargetlanguageandthatofthesourcelanguage,thetranslator’sdecodingandcodingprocessisindifferentcontexts,andhisperspectiveisconstantlychanging.Atthelevelofunderstanding,translatorsshouldadapttothecontextandcommunicativebackgroundofthesourcelanguage,andrelyonthelanguagefactorsofthesourcelanguage,includinggrammaticalrules,languagehabits,stylisticfeatures,etc.,inordertoaccuratelyandcompletelyunderstandtheoriginalinformationandtheauthor'sintention;Attheexpressivelevel,translatorsshouldconformtothegrammaticalrules,languagehabitsandculturalbackgroundofthetargetlanguage,soastoexpresstheoriginalmeaningtheyunderstandinanappropriateway.Therefore,intranslation,thetranslatorshouldnotonlyadapttothelanguagestructureandcontextofthesourceandtargetlanguageatthelevelofunderstandingandexpression,butalsoconsiderandadapttootherelementsinthewholetranslationprocessascomprehensivelyaspossible,suchastranslationpurpose,intentionoftheoriginalauthor,textfeaturesandfunctions,professionalinformation,cognitivelevelandacceptabilityoftargetreaders,etc.2.2Translator’ssubjectivitystatusTranslationisanactivityinwhichtranslatorsparticipate.Thetranslator’stranslationisspecial:ontheonehand,hehastofacetheauthorandthestartinglanguageculture;Ontheotherhand,tofacethecultureofreadersandtranslators,translatorsalwayshavetochoosehowtobalancethem.Inaddition,relativetotheauthor,thetranslatoristhereader,andrelativetothereader,heistheauthorofthetranslation.However,thetranslatorisbynomeansasimplereaderorarealauthor:inthewholetranslationprocess,thetranslatormustfirstreadandunderstandtheoriginalasareader,andthen,astheauthorofthetranslation,regeneratetheoriginalinthetargetlanguagethroughlanguageconversion.Therefore,regardlessoftheformoftranslation,thetranslatedworksaredeeplybrandedbythetranslator.Ifthereareseveralversionsofthesameoriginalwork,itisbecausedifferenttranslatorschoosedifferenttranslationstrategiesandmethodsaccordingtotheirownexternalconditionsandtheirownideasandwishes;Differenttranslationstrategiesandmethodsaretheinevitableresultofdifferenttranslationpositions.Inaddition,nomatterwhatkindofculturalandlinguisticbackgroundthetranslatorperformsthetranslation,nomatterwhatsocialcriteriahefollows,thetranslationisalwaysdonebythetranslator,whoalwayshashisownuniqueideasandwaysofthinking,andhasdifferentknowledgestructureandlanguagehabitsandwaysfromothers.Translatorsdonotpassivelychangelanguagesintheprocessoftranslation.Thatistosay,translatorsalwaysintegratetheirunderstandingoftranslationandtranslationstandpointintotheprocessoftranslation,whichleadstodifferenttranslators’differenttreatmentofthesameoriginalwork,andalsoproducesdifferenttranslatedversionsofthesameoriginalwork.Therefore,intheprocessoftranslationpractice,thetranslatorhasagreatinfluenceontheformationandqualityofthetranslatedworks.However,inthehistoryoftranslation,manytranslationpractitionersandtranslationtheorists,includingthetranslatorhimself,haveexperiencedaprocessofconstantchangeandenrichmentintheirunderstandingofthetranslator’sactiveparticipationintranslationpractice.Thetranslatorisundoubtedlythemostactive,activeandsubjectivefactor.Asthereaderoftheoriginalworkandthecreatorofthetranslatedwork,hehasbecomethelinkbetweentheoriginalwork,theoriginalauthorandthereader,whichisdifferentfromtheloyaltyofthe“servant”inthetraditionalsense.Ⅲ.LiteratureReview3.1IntroductionofTaoTeChingTaoTeChingisaphilosophicalworkofLaoziintheSpringandAutumnPeriod.ItisthemainsourceofTaoistphilosophy.Itscentralmeaningistheword“Tao”,whichisthefirstbookwithacompletephilosophicalsystemanddialecticalthoughtinthehistoryofChinesephilosophy.ItisthemainsourceofTaoistphilosophy.Itscentralmeaningis“Tao”and“virtue”:“Tao”isnotonlythewayoftheuniverseandnature,butalsothemethodofindividualpractice,thatis,monasticism;“Virtue”isnotthemoralityorvirtuethatisusuallythought,butthespecialworldoutlook,methodologyandwayofdealingwithpeoplethatmonksshouldhave.Itistoteachpeoplehowtopracticemonasticism.Itisthefoundation,andTaoisthesublimationofvirtue.ItisthefirstbookinthehistoryofChinesephilosophywithacompletephilosophicalsystemanddialecticalthought.Laozi'sthoughtnotonlyhasagreatinfluenceonancientandmodernChina,butalsohasgreatsignificanceforwesterncountries.TheTaoTeChinghasonlyover5,000words.Althoughthenumberofwordsissmall,itcoversallkindsofreasons.Letpeoplesighforit.Thisbookcoversthedialecticalmethodsofcosmology,outlookonlifeandvalues,includingthewisdomofgoverningthecountry,humancultivation,militaryphilosophyandsoon.Politicianscanappreciatethegreat“Tao”ofgoverningthecountrybytheworld,militarystrategistscanexplorethestrategyoffightingwithsoldiers,entrepreneurscanrealizethewisdomofdoingbusinessandmanagingmoney,scholarscangetthemagicofmakingstatementsanddoingscholarlyresearch,andeveryonecanlearnthemoralrationalityofself-cultivation.ThecenterofTaoTeChingistoexpoundthepoliticalphilosophyof“naturalinaction”.Inpolitics,itadvocates“inaction”,thatis,itopposesinterferenceinsociallifebyartificialmeans,includingvariousculturaletiquette,andrespectsthe“natural”lawoflife;Asfortheattitudetowardslife,wealsoadvocatequietness,concessionandweakness,butthisisnotasnegativeaslatergenerationshaveunderstood,becausefemininity,whichLaoziadmires,isactuallyalong-termwayandawaytowin.Becauseofthelawthatextremesmeet,insociety,toomuchemphasisononeaspectwillhavetheoppositeeffect.Ofcourse,ifthebehavior“becauseofitsnature”isnotwellregulated,thesocietywillbecomechaoticandlackoforder.TheTaoTeChingisawonderfulworkinthelonghistoryoftheChinesenation,inwhicheveryonewillhavedifferentunderstandingsandgainsafterreadingtheprofoundtruthoflastingappeal.3.2TheEnglishtranslationofTaoTeChingTaoTeChingistherepresentativeoforientalculture.Since1816,therehavebeenmorethan250Englishversions.ThetranslationhistoryofTaoTeChingcanbedividedintothreestages:theperiodofChristianization,theperiodofwesternadaptationandtheperiodofpluralinterpretation.(1）Christianization(1868-1915)Therewere14versionsofTaoTeChingintheearlystageofEnglishtranslation(1868-1915).ThemaintranslationsareJohnChamorr’stranslationin1868,GeorgeAlexander’stranslationin1895andJamesLegge’stranslationin1891.Translatorsaremostlymissionaries.Formissionarypurposes,translatorsinterpretChinesepeople’smorality,thoughtsandsocialprinciplesintheirtranslations,andfindsimilaritieswiththeirreligionsandphilosophies,thusprovingthattheirreligionsandphilosophieshavethecharacteristicsofuniversalapplicability.Therefore,thetranslationsofthisperiodusealargenumberofChristiantermsandconceptstoexplainTaoistthoughts,andthelanguageissimple,plainandcatchy,whichisverypopular.Forexample,inGeorgeAlexander'stranslationin1895,hetranslated“Tao”into“God”and“TheBeginningofHeavenandEarth”into“Creator”.ThesetranslationswillmakeEnglishreadersfeelkindandfamiliar,justlikereadingtheirownChristianclassics.Adaptedtotheculturalenvironmentatthattime,itwassuccessfullyspreadatthisstage.(2)Periodofwesternadaption(1915-1973)Inthesecondperiod,therewereabout30translations,withWilly’stranslationashismasterpiece.Theoutbreakofthefirstworldwarmarkedtheendofwesternrationalcultureandthebreakdownofindustrialcivilization.Afterthetwoworldwars,thewesternworldwasfullofturmoilanddespair.Peoplebegantodoubttheirowncultureandbeliefs.Onthecontrary,Laozi’sideologicalconceptof“OneforHeavenandMan”,theprincipleofdoingthingsaccordingtothelawandnature,thebehaviorof“doingnothing”,andtheviewpointofopposingwarandadvocatingharmonyarepreciselytheideologicalsustenancethatthewesternworldislookingfor.Therefore,thisbeneficialpersonbreaksawayfromthewayofinterpretingtheTaoTeChingwithChristiantermsandconcepts,butpaysdirectattentiontoexploringthephilosophicalconnotationoftheTaoTeChingandexpressinghisthoughts.Forexample,intheearlydaysofAlexander's“God”,mosttranslatorsinthesecondperiodchosetouse“way”and“Tao”totranslate“Tao”,whileWillyused“way”and“Tao”alternately,whichcanhelpreadersunderstandandaccepttheexoticstyleoftransliteration.ItcanbeseenfromthisthatthetranslationofTaoTeChinghastendedfromdomesticationtoforeignizationinthisperiod.(3)ThethirdstageofthetranslationofTaoTeChingFrom1973tonow,thetranslationanddisseminationofTaoTeChingenteredthethirdstage,duringwhichmorethan80translationswerepublished,especiallythetranslationofsinologists,whichmadegreatcontributionstotheexplorationoftheoriginalintentionofTaoTeChingandthedisseminationofthecompleteelementsofTaoistthought.AfamousphilosopheratSt.John’sUniversityintheUnitedStates,whosetranslationTao-te-ching:ANewTranslationwaspublishedin1989,hasmadegreatcontributionstothespreadofTaoTeChingintheEnglishworld.Inadditiontothismorefaithfulandalienatedtranslation,thetranslationsofsomebest-sellingauthorswerepopularinthethirdperiod.Theirtranslationsaremostpopularwithordinaryreaders,whichismainlyduetotheirmodernexpositionofTaoism,whichhasreplacedthetraditionalwordsaboutancientChinawithordinarythingsfamiliartopeopleintheEnglish-speakingworld,makingtheessenceofTaoismmoreeasilyacceptedbyordinaryreaders.3.3PreviousstudiesonEnglishtranslationofTaoTeChingathomeandabroadDomesticresearchonthetranslationofTaoTeChingbeganin1992,SinceTheTextThatCanBeTranslatedIsNotUnvaryingText:FreeTalkOnEnglishTranslationOfTheLaoTzu,theearliestarticleonthetranslationofTaoTeChinginChinacameintobeingin1992.WangRongpeistressedthatthereisnocompletelyequivalenttranslationtotheoriginaltext,andtheonlythingthattranslatorscoulddoistotrytheirbesttobeclosertotheoriginaltext(FangYuehong,2016).CuiChangqingintroducedthetranslationofseveralversionsofTaoTeChinginthearticleAPreliminaryStudyoftheEnglishTranslationofTaoTeChing(1997).ThispaperfirstsortsouttheoriginofTaoTeChing,andpointsoutthatTaocontainsthreebasicmeanings:(1)thegeneraloriginoftheemergenceanddevelopmentofallthingsintheuniverse;(2)Naturallaws;(3)Thenormsofhumansociety.Afterthat,theauthorintroduced“Tao”inalargeamountofspace,summarizedLaozi’sthoughts,andlistedtheachievementsintheresearchofTaoTeChinginChina.Byenumeratingalargenumberofexamples,readerscanunderstandthespreadandexpressionofthethoughtofTaoTeChinginwesterntranslation.XinHongjuanetal.combedandintroducedthespreadingprocessofTaoTeChingintheEnglishworldinthearticle“TracingtheTrailofLaozi:ADiachronicDescriptionoftheEnglishTranslationofTaoTeChing”(2008).ThispapermakesspecificstatisticsonthetranslationofTaoTeChing,amongwhichtherearemorethan180Englishversions.Therehavebeenthreetranslationclimaxes,whichwereallinfluencedbythesocial,historicalandculturalbackgroundatthattime.Therefore,therearegreatdifferencesintranslationpurposes,translationstrategiesadoptedandthechoiceofChinesetexts.ZhangXiaogang(2010)studiedthenumberofEnglishversionsofTaoTeChing.Today,therearemorethan300EnglishversionsofTaoTeChing,butonlyabout170haverealversions.TheauthorexpresseshisownviewsonthephenomenonandattitudeoftranslatingTaoTeChingintoEnglish.HethinksthattherearemanyChineseversionsofTaoTeChing,includingthehandeddownversions,silkbooksandbambooslipsLaozi.Thereisabigdifferenceinthetexts,andthereisnounifiedbase,whichleadstothephenomenonofmanyEnglishversions.TheauthorthinksthatTaoTeChingissoprofound,anditsprofoundculturalbackgroundandprofoundtruemeaningshouldleadtranslatorstoexerttheirtalents.ForeigncountriesarealsoveryinterestedinexploringtheTaoTeChing.ThefirstEnglishsinologisttotranslateTaoTeChingwasJohnChalmers(1825-1899).HewasthemainwriterofSevenDaysofChineseandForeignNews,whichwasfoundedin1865.In1868,hetranslatedTaoTeChingintoEnglish(TheSpeculationsonMetaphysics,PolityandMoralityof“TheOldPhilosopher”,Lau-tsze)andpublisheditinPublishingHouse,London.ThistranslationpioneeredtheEnglishtranslationofTaoTeChingandbecameanimportantreferenceresourceforfuturegenerationstotranslateandintroduceTaoTeChing.In1884,BalfourpublishedhismonographTaoistTexts:Ethical,PoliticalandSpeculativewhichincludedhistranslationofTaoTeChing.AlthoughlaterEnglishversionsofTaoTeChingsomewhatcoveredtheearlySinologyachievements,histranslationprovidedanimportantreferenceforlaterscholarstostudythetranslationofTaoTeChing.ThethirdEnglishtranslatorofTaoTeChingisJamesLegge,anEnglishsinologistwhoisfamousfortranslatingChineseConfucianclassics.LeggecametoChinatopreachin1839.Duringhismissionarywork,hetranslatedandstudiedChineseancientclassics,exploredChinesereligiouscultureandpublishedChinesenewspapersandperiodicals.In1891,LeggepublishedChineseHolyBooks:TaoistScripturesinOxford.Sinceitspublication,Legge'stranslationofTaoTeChinghasplayedanextremelyimportantroleinthestudyofTaoistphilosophyininternationalacademiccircles.ThenanotherinfluentialEnglishtranslatorwasArthurWaley(1889-1966).WaleyhasneverarrivedinChina,buthisunderstandingofChineseclassicalthoughtsfarexceedsthatofcontemporarysinologists.TheWayandItsPower:AStudyoftheTaoTeChingandItsPlaceinChineseThoughtwaspublishedin1934.ThisbookgivesadetailedexplanationonthelegendsofLaoziandthewritingofTaoTeChing,variousChineseannotatedversionsofTaoTeChing.ThisbookfocusesonconveyingLaozi’sphilosophicalthoughts,andhistranslationisliteraltranslation,notliterarytranslation.ThistranslationhasagreatinfluenceonthespreadofLaozi’sthought,andhasbeenreprintedmanytimes.Itisarelativelypeertranslationinthewesternworldatpresent.Ⅳ.AComparisonbetweenLinYutangandArthurWaley4.1Translator’sidentitystyleLinYutang,asamasterofChineseandWesternstudies,hasachievedgreatsuccessintranslatingTaoTeChing.LinYutangwenttochurchschoolsincehewasachild.Theadvantageisthathedoesn’thavetopaytuitionfeesandsavesalotofeconomicexpenses.Atthesametime,italsomeansthatLinYutang’sfamilyisnotveryrich,andmostofthestudentsinchurchschoolsarepoorchildrenwhocan’taffordtogotostate-runschools.Thisexperiencewillinevitablyaffecthisfeelingsforordinarypeople.Inaddition,hisexperienceofstudyingabroadisnotverysmoothandsometimesdifficult,whichnarrowshisdistancefromthegeneralpublic.Allthesethings,inasubtleway,makehisarticlesmorepopular.Everyonewholearnssomethingbecomesacharacter,whichaffectspeople’spracticalbehavior.LinYutang’sloveforLaoziandZhuangzi’sphilosophymakeshimfeelfreeandhumorousfromtimetotimelikeZhuangzi.HewasthefirstinthehistoryofChinesetranslationstudiestoexplicitlyputforwardmodernlinguisticsandpsychologyasthebasisoftranslationtheory,whichwascloselyrelatedtohisprofoundlinguisticattainments.Hefirstappearedintheliteraryworldasalinguist.Hisresearchonwesternliterature,linguisticshasshapedhisseriousandspiritualside.ThesecharactersaffecthispursuitofbeautyandtheintegrationofChineseandWesternphilosophies.LinYutangbelievedinChristianity.HeintegratedChineseandWesternculturesandlookedatthechangesoftheworldwithromanticfeelings.Exploringfromthehumanisticpointofview,takingfateasthefoundationofwritingbooks,andintegratingtheinherentromanticthoughtsoftheChinesenationandthequintessenceofTaoismandConfucianism,wetranslatedtheTaoTeChing.LinYutang’shumanisticthoughtiscenteredonConfuciantheory,andthefocusofhumanismisjustonpeopleandemphasizespeople'sexperience.Itcanbeseenthathumanismpursues“humanism”and“rationality”.Taoismisactuallyahumanisticspirit.Becauseofitshistoricalbackground,personalexperienceandreligiousbelief.LinYutangpointedoutthattheproblemoftranslationcanbesaidtobetheproblemoflanguageandmind,andthatifwewanttosolvethisproblemobjectively.Itisnecessarytoexplainthefactsoflanguageandwritingpsychologyfirst,andthenmakeaconclusionaboutthetranslator’sstandardandattitude,fullyaffirmingandexpoundingthemodernlinguisticandpsychologicalbasisoftranslation.Basedonthis,LinYutang’stranslationviewadvocatesreasoningandexpoundingtranslationproblemswithmodernChinesestudiesandpsychology.LinYutangmadeitclearthatthetranslationmustbefaithfultothemeaningandimplicationoftheoriginaltext,andusethesuggestivepoweroflanguagetomakereadersgetakindofresonance,causeillusionandfeelimmersive.InLinYutang’sview,ifthetranslationcanonlyexpressthemeaningbutnotexpressthespirit,itcannotbecalledtheoriginaltranslation,butjustdestroytheoriginal.ArthurWaleyisanoutstandingBritishsinologistandtranslatorofChineseandJapanese.WhenhewasstudyingatCambridgeUniversityandmadehimhavethedesiretodevotehimselftothestudyoforientalculture.HavingstudiedancientChinesephilosophy,hechosetheTaoistclassicTaoTeChingfortranslation,whichbecameamatterofcourse.WhentalkingaboutArthurWaley,wemustfirstmakeanin-depthstudyofhisbloodidentity,whichisofgreathelptobuildhisculturalidentity.Facingorientalculture,especiallyChineseculture,whichhasprofoundhistoricalbackground,thisscholarwholivesinBritainisintoxicated.IthasbecomehislifelongcareertotranslateandintroduceChinesecultureandspreadorientalculture.Toacertainextent,itcanbesaidthathisGermanoriginandAnglo-Jewishdualidentityhaveagreatinfluenceontheformationofhisvalues.JudgingfromArthurWaley’sSinologytranslation,hisSinologytranslationconformstothetrendoftheBritishandAmericanpoetrymovementatthattime.OnthetranslationofChinesepoetry,hehadaseriesofdiscussionswithsomeauthoritativesinologistsatthattime,whichmadethisunkno