翻译导向的文本分析——《翻译的文本分析模式:理论、方法及教学应用》评介

作为德国功能翻译理论的代表人物,克里斯蒂安·诺德在1988年出版了《翻译的文本分析模式:理论、方法及教学应用》。作者以功能概念为基础,提出了一个翻译导向的文本分析模式。该模式要求译者透彻地分析和准确地理解源语文本及其功能与翻译目的,从而帮助译者选择相应的翻译策略。     

关联理论与小说人物对话翻译

Sperber和Wilson提出的关联理论,是认知语用学的基础,对翻译研究也有很大的启示意义.本文以语境为出发点,讨论了关联理论对小说人物对话翻译的指导作用.在翻译过程中,译者要寻求与原文的最佳关联、调节译语与译语读者语境的互相显映,才能实现原作者、译者、译语读者的成功交际.     

成文法翻译中译者主体性产生的原因及其限制

忠实是成文法翻译的首要原则,但成文法翻译过程中译者的主体性仍然存在,而且贯穿于翻译活动的全过程.其原因在于:对源语法律文件的正确理解有赖于译者;对目的语的精确运用有赖于译者;对翻译目的的准确把握也有赖于译者.当然,在成文法翻译的过程中,译者主体性的发挥不仅要受源法律文本用语的制约,而且要受对等功能的制约,译者对成文法翻译目的中"准确性"的理解并没有选择的余地.     

从目的论看翻译策略的选择

目的论作为功能翻译理论的主流，强调翻译是一种交际行为，翻译行为所要达到的目的决定整个翻译过程，翻译策略必须根据翻译目的来确定。根据该理论，在翻译过程中，译者应该适时采取恰当的翻译策略和方法，尽量在译文中再现源语文本的预期功能。     

论接受美学视阈中的广告翻译

本文旨在探讨接受美学理论在广告翻译中的应用。广告翻译是一项目的极为明确的活动。接受美学理论强调以译本的接受为中心,对广告翻译有着重要的启示。在广告翻译中,译者应充分考虑中西文化,语言和审美习惯的差异及译文读者的期待视野。     

会话含义理论与语用等效翻译

Grice提出的会话含义理论涉及了会话中的合作原则以及言外之意的产生.它虽然是语用学的一个重要理论,但是对翻译也有很强的解释力和指导作用.不同的语言在不同的情形下以不同的方式应用合作原则,相应的翻译决策和翻译技巧的掌握成为译者能力的一部分.由于会话含义取决于话语的语境和交际者的意图,语用等效翻译成为了指导翻译的一个重要标准.译者应当通过考察原文词语出现在语境中的意义以及原文表达的意图在译文中设法再现原作者的语用用意.     

文学译作中意义空白的编辑处理

文学翻译的编辑应该懂一点理论,用理论来指导实践。在大量的文学译作编辑过程中,会发现译者往往将原作中的意义空白在两种语言中进行转换,并将其加以填补,以取得明确的意义。认为文本层次上的意义空白并不是缺陷,而是作品的文学艺术性所在。用中国传统的文学理论解释意义空白形成的原因,尝试将"象"的概念引入文学翻译中,以便帮助译者构筑译作的文学艺术性与学术价值。     

从互文性看英汉成语典故的翻译

互文性理论已广泛应用于翻译研究领域。互文性理论的提出为翻译研究注入了新的活力,也为成语典故的翻译提供了一个新的视角。成语典故的翻译要求译者不仅要熟练地运用两种语言,更重要的是要熟悉两种文化,即要掌握丰富的互文性知识,并采用正确的翻译方法,才能在目的语中准确地传达原语的意义。通常有以下几种对应的翻译方法：直译、直译加注、直译与意译相结合、文化替代、套译等,它们各有其长,亦各有其短,应互为补充,译者应把几种方法辩证地加以灵活运用,使文通意顺。     

浅析外宣翻译中的译者主体性

外宣翻译有其特定受众与特殊目的,因此,此类翻译在翻译原则、翻译策略上皆有别于其他类型的翻译。通过具体实例,着重探讨了译者主体性在外宣翻译中存在的必然性以及译者通过对原文调整、删减、适当解释和补充等策略实现其在外宣翻译中的主体性。     

翻译目的论视域下的诗歌翻译

翻译目的论从人类行为理论的视角来审视和研究翻译活动,认为翻译具有明确的目的性和意图性,是一种在译者的作用下以原文文本为基础的跨文化人类交际活动。以澳大利亚格兰·菲利普斯的诗歌译作为例,试析翻译目的论的翻译原则及其翻译策略,探讨翻译目的论对诗歌翻译的指导作用。     

How does the context make a translation happen? An activity theory perspective

Context is a critical topic in translation studies. The research into translation context has undergone a shift from the multidisciplinary investigation into one or a few contextual factors to conceptualizing it as contextualization, i.e. a dynamic process of the interactions among the contextual factors. Nevertheless, the mechanism of translation contextualization, namely, the problem of how the interactive factors enable a translator to bring a meaningful target text into being, is yet to be explored. Activity Theory is a cultural-historical framework to analyze social practices. It can provide an account of translation contextualization. In light of the framework, an activity itself is the context of a translator’s decision-making and translation contextualization is no other than the rule-governed actualization process of a translation activity, which is hierarchically realized through chains of actions and operations.     

从中国四次翻译高峰期看翻译理论的发展

我国翻译发展史上曾出现过四次翻译高潮,与之伴生的是翻译理论的同步发展。我国翻译理论发展的大致轨迹是由"质"而"信"再到"化",也就是说,从单纯模仿原文句法的直译到允许句法自由的意译再到饱含创造神韵、根据实际需要而进行的多种翻译手法相结合。我国的翻译理论是在不断深化中加快发展,在传统理论基础上不断更新与提高的。     

Mutant Enunciations: Feminist Practices and the Anoedipal

Feminist theory and practice, and in particular Julia Kristeva's theory of the semiotic in language and Bracha Lichtenberg Ettinger's explication of the matrixial, provide a basis from which to extend the ideas of Deleuze and Guattari concerning domains of signification that operate beyond the Oedipal structure. In the first part of this paper, I will discuss some relationships that may be traced between the ideas of these theorists and processes in creative practice that have the potential to constitute an alternative stratum of subjectivity not wholly dependent on Oedipalisation. This will be followed by a brief analysis of two paintings by West Australian artist Linda Banazis incorporating what I have termed the ‘X Function', an additional and transversal system to those outlined in Michael O'Toole's (1994) model of semiotic analysis of visual texts. The X Function provides a means of mapping nomadic or non-Oedipal currents, those ‘non-discursive' or resistant dimensions of texts which deny fixity or closure of interpretation.     

Book Reviews

Allison Weir, Sacrificial Logics: Feminist Theory and the Critique of Identity
Hans Joas, Die Entstehung der Werte     

谈语言的不可翻译性--伽达默尔解释学语言理论研究

语言翻译问题是伽达默尔解释学的一个重要内容,翻译不仅与理解密切相关,而且是不同视域的融合过程;由于翻译涉及不同语言之间的转换,而这种转换不仅仅是形式结构的转换,更重要的是世界观的转换,所以原文与译文之间的差异和距离便无法消除.从这个意义上讲,语言的不可翻译性是一个"形而上学事实".这一问题可以透视伽达默尔关于理解、语言、存在三者的关系,而正是这一点为他的解释学本体论转向作好了铺垫.     

Book Reviews

Books reviewed:
Richard Campbell, Illusions of Paradox: A Feminist Epistemology Naturalized
Matthew Festenstein, Pragmatism, and Political Theory: From Dewey to Rorty     

BOOK REVIEWS

Book Reviewed in this article:
The Limits of Disenchantment. Essays On Contemporary European Philosophy. By Peter Dews.
Nomadic Subjects: Embodiment and Sexual Difference In Contemporary Feminist Theory. By Rosi Braidotti.
Perversion and Utopia. A Study In Psychoanalysis and Critical Theory. By Joel Whitebook.
The Ethos of Pluralization. By William E. Connolly.     

NOTES ON CONTRIBUTORS

Book Reviewed in this article:
The Limits of Disenchantment. Essays On Contemporary European Philosophy. By Peter Dews.
Nomadic Subjects: Embodiment and Sexual Difference In Contemporary Feminist Theory. By Rosi Braidotti.
Perversion and Utopia. A Study In Psychoanalysis and Critical Theory. By Joel Whitebook.
The Ethos of Pluralization. By William E. Connolly.     

Politics and enlightenment: Kant and Derrida on cosmopolitan responsibility

Walter Benjamin once remarked of the enterprise of translation ‘that it is nowhere’: that the labour of transcribing the sense, inflection and difference of any particular language and text must always situate the translator in a space which is neither ‘of the original, nor ‘of the language into which it is to be transcribed. This ‘non‐position’ of the translator—between the original and its analogue, between the ‘spirit’ and the ‘letter’, the difference and the acceptability of the text—marks the labour of translation as an ethical responsibility: that of communicating the significance of something—a gesture, a story, a custom, a tradition—which has appeared to this/our socio‐linguistic culture as strange and unfathomably alien; and to achieve this communication without annulling its strangeness, its alterity. The purpose of my comparison of Kant and Derrida's remarks on cosmopolitical responsibility therefore, is fourfold. First, I want to suggest that it is this ‘stricture’ of translation—this difficult responsibility of both judging and respecting the difference of foreign’ cultures—which marks the (non‐Kantian, non‐situated) ‘territory’ of cosmopolitical responsibility. Second, by using Kant's remarks on the relationship between the political evolution of European Enlightenment culture and a possible world confederation of sovereign states, I want to point up the hierarchies and secondarizations involved in the determination of universal standards of moral, ethical and political conduct (even if these standards are originally prosecuted as the legislative conditions of a ‘radical democracy'). Third, I want to look at the ways in which the stricture of translation has been articulated as a theory of ‘global’ responsibility—particularly in the divergent ethical and political approaches of Jurgen Habermas and Jean‐Francois Lyotard. Fourth, I want to suggest that it is Derrida's idea of a ‘dual responsibility’ of critical thought to the political and philosophical resources of European Enlightenment and to the difference of non‐European nations and cultures, that marks the difficulty (the stricture) of acting responsibly within the global economics of power, identity and legislation. I want, in other words, to show that the ‘nowhere’ of Benjamin's translator, is a ‘place’ whose possibility demands a certain ‘Kantian’ right of reflection; that is, the right to pursue the ‘transcendent’ principle of respect for the other.