立法文本翻译中译者的主体性研究——以《节约能源法》的英译本为例

对比分析《中华人民共和国节约能源法》的中方译本和美方译本发现,中国译者和美国译者在法律文本的词、句、语篇等各个层面均采取了不同的翻译策略或手段,足以突显法律文本翻译中译者的主体性。主体性的发挥要受到政治、意识形态、文化等因素的影响,而立法文本翻译中译者所扮演的主体性角色反过来又会促进或影响翻译目的的实现。     

寒山诗在美国的传布与接受

寒山诗在美国的传布与接受从诗人加里.斯奈德的寒山译诗开始,到著名比较文学学者白芝《中国文学选集》和其它多种文学选集的争相收录,再到全译本的面世以及在美国伯克利地区的"诗歌道"留名,走过了一个最富传奇色彩的经典建构历程。     

完善译文的文学功能乃文学翻译的核心问题——兼论文学翻译的创作本质

文学翻译的过程同时也是创作文学作品的过程.文学翻译的性质决定了文学翻译的核心问题是努力做到全面实现译文的文学功能,即原文文学意境的传达,或者说原作文学效果的再现,译者应当把完善译文的文学功能作为自己的主要目标.因此,创作文学作品是文学翻译的根本任务,而译文则是作者和译者共同写作的结果.     

“前景化”诗学对文学翻译的启示

形式主义的"前景化"是指文学作品中对标准语言的背离而产生的艺术效果,具有特殊的美学价值。本文结合具体的实例,从知识不同而产生的"前景化"和语言使用方面的"前景化"两个方面,阐释了"前景化"诗学对文学翻译的启示作用,认为文学译者应以"前景化"诗学为指导,一方面尽量提高自身的文学鉴赏能力,敏锐地发现原文使用的"前景化"手法,另一方面要不遗余力,努力在译文中复制原文的"前景化"效果,实现这一效果在译文中的对等。     

诗无达诂 译尽其能——评毛泽东词《沁园春·长沙》五种英译本

中国是诗词的国度,诗、词、歌、赋代代相传,诗人辈出,世代相袭。中国历代政治家几乎都能诗会文。当代伟人毛泽东的诗词风格古雅,题材广泛,内容丰富隽永,常为国人及国际友人传诵引用。毛泽东诗词早在20世纪60年代初就被译成多种外文,流传到世界各地。其英文译本几近二十余种,各家译本竞显风流。不同译本的对比研究有利于进一步提高译文质量,更加有效促进地我国文学翻译事业的健康发展。     

论文化外译过程中翻译理据的选择原则

理据性是翻译的根本特性。同一原文之所以会产生不同的译本,就在于译者的翻译理据存在差异。从理论角度看,作为翻译主体的译者可以选择任何因素作为理据,但翻译与纯粹意义上的创作毕竟具有本质界线,所以在选择上不可能没有阈限,否则很可能造成翻译失误,不但影响译文的传播效果,严重一点还会扭曲一个国家和民族在异域文化和社会中的形象。因此,在中国文化走出去以及建设中国文化软实力的新时代背景下,译者在选择翻译理据时有必要遵循一定的原则。     

书遭剽窃的无奈

在我国当今翻译图书市场上,文学翻译图书的种类不断丰富。当代英美畅销书中译本的出版发行,紧跟世界最新文学作品的出版动态。而具有永久魅力的外国古典文学名著的翻译出版和再版,其数量也在不断增加。但是,令人头疼的是,对此类图书的剽窃侵权现象时有发生。北京某大学的英语系     

由直译意译引发的思考

直译和意译之争由来已久。有人认为应以直译为主,也有人认为应以意译为主。其实,单纯地谈直译、意译之争是没有多大意义的。更多的需要结合翻译定义、翻译标准、译者目的、译者修养、译者所处时代特征等。新时期,翻译的文化因素受到越来越多的关注。西方学者首先提出的异化、归化概念在新时期的中国发生了变化。直译与意译相结合的方法不失为处理翻译的好方法。贝尔的翻译观(即"概念匣子"理论),让人注意到直译与意译都不是万能的。     

《水浒传》英译研究:成绩、问题与对策

文学典籍《水浒传》的英译研究经过80多年的发展,取得了丰厚的成绩,研究语料由单一到多样,研究模式由单纯的译本文本分析到相关译本文本分析与其翻译环境研究有机结合,研究基调由极端转向客观、辩证;但同时也存在杰译本、登译本研究不足,多译本对比研究不足,史学研究发展迟缓,原著文体模块翻译系统研究亟需等问题。学者们需树立严谨的学风,加强考据研究方法,系统开展杰译本,登译本研究、国外读者译本评价研究、《水浒传》文体模块翻译研究以及新语境下《水浒传》的复译研究。     

论法律英语翻译中的对立统一

法律英语以用词准确,句式复杂为其显著特点。本文通过描述法律英语翻译中的几组对立关系,即准确与模糊、古体与新词、具体与泛化、庞杂与简明,指出其辩证统一性。对法律英语文本开放、发展等特点的认识有助于译者翻译策略的抉择。     

A South Indian ?ākta Anthropogon?: An Annotated Translation of Selections from Mahe?varānanda’s Mahārthama?jarīparimala, gāthās 19 and 20

This article represents the first of a projected series of annotated translations of the Mahārthama?jarīparimala of Maheśvarānanda, a Śaiva Śākta author active in Cidambaram around the turn of the fourteenth century of the Common Era. The present translation includes excerpts from the text’s presentation of two of the levels of reality (tattvas), puruṣa and prakṛti. These two tattvas, the apex of the older Sāṃkhya scheme incorporated centuries earlier by the Śaivas, provide for Maheśvarānanda the centerpiece and climax of his understanding of the structure of the Śaiva cosmos. Fundamental to the rhetoric of Maheśvarānanda’s idiosyncratic presentation is his reliance upon a simultaneous strategy of integration and distinction of his argument within the wider world of Śaiva doctrinal common sense. He seeks to integrate the characteristic meditative structure of his Krama or Mahārtha system within a theological framework shared by all Śaiva theists. It can be seen that Maheśvarānanda’s interpretation of the junction between these two reality levels delineates a picture of what it is to be a human being, equipped with an inner life and a personality. The article also reviews the quality of the published editions of the Mahārthama?jarī, discusses its textual history, and offers a number of suggested emendations to the passages translated.     

An Early Tibetan Commentary on Atiśa’s Satyadvayāvatāra

Dīpa?kara?rījñāna (982–1054 c.e.), more commonly known under his honorific title of Ati?a, is a renowned figure in Tibetan Buddhist cultural memory. He is famous for coming to Tibet and revitalizing Buddhism there during the early eleventh century. Of the many works that Ati?a composed, translated, and brought to Tibet one of the most well-known was his “Entry to the Two Realities” (Satyadvayāvatāra). Recent scholarship has provided translations and Tibetan editions of this work, including Lindtner’s English translation (1981) and Ejima’s Japanese translation (1983). However, previously there was no known Indian or Tibetan commentary to this work. This article identifies for the first time a brief commentary to the Satyadvayāvatāra and discusses its content and purport in relation to early Madhyamaka philosophy in Tibet, and provides an annotated translation of the work. This early Tibetan commentary on the two realities (satyadvaya) provides important insight into how late eleventh century or early twelfth centuries Tibetan followers of Ati?a understood the tenets of Buddhist philosophy, the nature of valid cognition (tshad ma), and the importance of spiritual authority. The early Tibetan commentary to Ati?a’s Satyadvayāvatāra provides direct textual evidence of the beginnings of scholasticism in Tibet and offers an early perspective on the formative developments in the intellectual history of Tibetan Madhyamaka.     

严复译《法意》之法治思想探析

严复译《法意》,彰显了其以“治”为中心的政治问题意识。通过对《法意》的政治的翻译,向我们展示了他从治道到治制再到治术的关于“治”的思想脉络;通过把当时的中国社会形态、政治制度及其历史成因与西方社会作为对比,说明中国社会和政治的特点及其根源,进而为中国走上法治的道路指明方向。重读《法意》,将对我们理解经济全球化背景下中国法制的现代性问题产生新的启迪。     

The Descent of Power: Possession,Mysticism, and Initiation in the Śaiva Theology of Abhinavagupta

This paper surveys the key terms śaktipāta and samāveśa (both of which refer to religious experience) in the primary sources of Tantric Śaivism over several centuries of textual development, building up a theory as to their range of meanings. It specifically focuses on their usage by Abhinavagupta (Kāshmīr, 10th century) by presenting a complete translation of chapter 11 of his Tantrasāra. The paper thus serves to (a) illuminate the nature of spiritual experience and the qualifcations for religious praxis in Śaivism, (b) give insight into the worldview of the Tantric Śaivas, and (c) help in pinpointing a specific and significant issue in the phenomenological study of religion generally. An earlier version of this paper has been published in a somewhat different form in Evam: Forum on Indian Representations vol. 4, published by Samvad India, New Delhi, India. This paper could not have been written without two years of intensive study with Professor Alexis Sanderson of All Souls College, Oxford, whose scholarship has proved essential in advancing my understanding of Śaivism. Also very helpful was Dr. Somadeva Vasudeva, now of Columbia University, whose database and encyclopedic knowledge have been invaluable. The germ of the idea for this article was suggested to me when Professor Paul Muller-Ortega (University of Rochester) first pointed out to me the passage beginning at MVT 2.14.     

世界文化遗产的保护与利用——以武夷山为例

我国是世界遗产大国,世界遗产数量众多,对世界文化遗产如何保护与利用,是我国在推进社会主义文化大发展大繁荣中必须高度关注的问题。本文以＂双世遗＂武夷山为样本,从武夷山世界文化遗产保护与利用的现状入手,分析了武夷山世界文化遗产保护与利用过程中存在的主要问题,在此基础上提出要树立科学理念、推动多元参与、强化法律约束、加大资金投入力度、注重人才培养等相关对策,以期加强对武夷山世界文化遗产的保护与利用。     

Contesting Religious Authoriality: The Immanuel “Beis-Yaakov” School Segregation Case

This paper will focus on two textual articulations that emerged in the Immanuel “Beis-Yaakov” school segregation case. The first is a declaration of the Admor from Slonim that was published when the ultra-Orthodox fathers who refused to send their daughters to an integrated school were imprisoned. The second is a letter to the Supreme Court that was written by an Ashkenazi mother whose daughter attended the “Beis Yaakov” school. A semiotic reading of the articulations reveals several opposing characteristics. The Admor’s audience is determined by his choices of medium and rhetoric, which guarantee hegemonic reading, corresponding with the textual code of his interpretive community. The letter, on the other hand, represents an attempt to break through communal borders, and therefore its writer cannot expect hegemonic reading. Yet, she makes a considerable effort to employ signifiers denoting her ultra-Orthodox affiliation. In light of the hindrances that usually prevent ultra-Orthodox women from contesting the authority of the community, the letter presents a rare feminine voice, which is vigorous enough to attempt subverting under the authoriality of the Admor, and might have a long run affect on the quest for equality.     

Crime‐Control in the Post‐Wall Era: The Menace of Security

Over the past ten to fifteen years, an increasing number of social issues have become linked, and then subordinated, to security policy. This policy area has witnessed a paradigm shift, with the emergence of a new security mentality. The crumbling of the walls built up during the Cold War, and the collapse of the Soviet empire, meant the disappearance of the East versus West polarity. And as this world order, based on a balance of terror, passed into history, the nature of the global threat situation was transformed. The antagonisms of the Cold War had hardly had time to cease creating fear before new threat images emerged onto the scene. Unlike the Cold War situation, where world peace was threatened by a frenetic arms race between two highly concrete superpowers, the perceived threats of the 1990s became increasingly vague. The military menace was superseded by what was said to be a much more diffuse criminal threat. For what is it that lies concealed behind such concepts as ‘cross‐border crime’, ‘organized crime’, ‘terrorism’ and the like? Previously, security policy analysts had been able to localize the source of a given threat with precision. Their benchmark was now gone, however. Once the established geographical demarcations between Us and Them ceased to apply, it was found that the enemy might instead be in our midst.     

论汉语诗歌的内在音乐境界

诗歌语言是一种音乐化语言,但诗歌不能等同于韵语。诗歌的音乐形式既是其外部声音特征,也是其内在规定,节奏、韵律仅是其本质的外在显现。音乐和诗歌都是时间艺术,其共同逻辑起点是人对于世界的时间化感知。时间是内省形式,因而不可言说,但可通过时间对象——意象得以揭示。只有当诗歌语言被用于呈现生命时间本身,诗歌才达到旋律的境界,声韵一变而为神韵。动态意象成就了诗歌的内在节奏,它使得体验者当下的时间音乐化了。律化时间片断的延续构成了生命过程本身,由此抵达诗歌的内在旋律。动态意象所形成的内在节奏与声音节奏统一,内在旋律也与声调之曲折相呼应。如此,诗、音乐、思共在。