語言、作品與翻譯：翻譯行為內在的“化解之道”
發(fā)布時間：2018-07-13 12:31
【摘要】：本雅明《譯者的任務》一文的理論價值不止于語言哲學領域。上世紀八十年代以降,文學批評和翻譯理論界亦對此文發(fā)生濃厚的興趣,不少人也將之闡述的觀點——關乎語言、作品與翻譯的本質關系——奉為圭臬。法國學者安托萬·貝爾曼(一譯安托瓦納·貝爾曼)的貢獻在于：在講座中重譯并“評述”(貝爾曼以“評述”一詞替代“批評”)《譯者的任務》,遺著《翻譯的時代》即據此整理而來。本文是對于《翻譯的時代》的評述,為“評述之評述”,較之“貝爾曼視域里的本雅明”,《翻譯的時代》所呈現的,更多為本雅明背景之下的貝氏翻譯思想。由此,我們將參考和研究重點放在貝爾曼之上——自然,兩者也分不開。 貝爾曼以順序整理(逐行對照的形式)本雅明看似散漫、晦澀又暖昧的文字,我們則試圖從《翻譯的時代》一書中理出線索和邏輯,從翻譯和語言的關系說起,具體到翻譯和作品的關系,再回到翻譯本身——自然,三者也是有一種“親緣性”。不過,這樣一種親緣性,以“異”的喚起和注入為“己任”。 第一章從翻譯和哲學的共同任務入手,導向語言的形而上維度,引入“純語言”的概念,亞當之言,亦即一切語言的“意欲說出之言”——并非現實世界里,數千種自然語言的疊加,而是一種理想、絕對的“未出之聲”整體。本雅明通篇也是在一種理想、絕對,乃至“真空”的維度上探討所思�！叭蝿铡币辉~在此,所外延的涵義并不指向“職責、義務”等,而是德國浪漫主義所奠定的“解決、融化、消解”之意。本文標題中,涉及“任務”在此情境下的同義詞“(邏輯意義上的)解決”(solution),譯作“化解之道”,即折中之選。正是“純語言”的非交際本質,決定“譯者的任務”——采“異”補“同”(而非通常以為的“求同存異”),以一種細碎的形式補充自身的語言。 第二章從翻譯和交際的辨析入手,亦是一種顛覆：本雅明所理解的語言并非交際本身,而是一切交際之所在(棲身之所),翻譯則為交際地點的變更,理想之中,由臨界于源語和目標語,語言形式與內容呈松散狀的邊緣地帶,亦即“翻譯的語言”(langue traduisante),趨向一個語言傳統(tǒng)豐富的密集地帶,亦即“被翻譯的語言”(langue traduite)。在此,雖然討論的是本雅明的文字和觀點,貝爾曼的直譯立場亦清晰可見——反對“我族中心主義、超文本、柏拉圖式”的翻譯。另一顛覆在于,作品自指(auto-referentiel)和獨白的特征被強調,接受(亦是交際)角度的讀者作用被削弱,翻譯也并非為讀者,而是原作——依靠“后世”之翻譯,作品與自身語言的關系亦趨于圓滿。 第三章回歸翻譯的議題本身,在一組組張力明顯的關系中,捕捉翻譯的本相——譯者的主體性易流于翻譯的主觀性,尷尬也不僅在此,翻譯行為的發(fā)生和進展有難以索解的“黑暗之地”,翻譯思想和翻譯經驗之間亦如鴻溝；而從時間和生命的角度看,翻譯是一種組織,一個“有機體”,受制于“可譯性”——視作品語言的生長程度而定；也是一種等待,等待“可譯性”的生效,絕對意義上的“不可譯”在作品自身歷史的某一個時刻被化解,即便等來的是一個“無謂”于原作的(翻譯)結果,吸納“異”(翻譯行為的題中應有之義)的過程本身,意義已生。 在信息時代,重新思考“文字翻譯”(非字面翻譯),看本雅明和貝爾曼,有一些看堂吉訶德的意味,希望也在于此——這個擅長即時交際的時代,需要一些“驚顫”(本雅明語),緩慢而深刻,符合生命特征的翻譯思考和實踐,也有助于巴別塔神話的解魅。
[Abstract]:In the 1980s , literary criticism and translation theorists also expressed interest in this paper . The contribution of French scholar Antovan Berman ( an interpreter , Antovanna Behrman ) , is a comment on the translation of language , works and translation .
In order to sort out ( the form of line - by - line control ) , Berman seems to be scattered , obscure and bold , and we try to understand the clues and logic from the time of translation , from the relationship between translation and language , to the translation and the translation itself _ nature , which are also a kind of " affinity " . However , such a kind of affinity , with the evoking and injection of " alien " , is " his own " .
The first chapter begins with the common task of translation and philosophy , and introduces the concept of " pure language " .
The second chapter begins with the differentiation and analysis of translation and communication . It is also a subversion : the language understood by Benjamin is not the communication itself , but it is the place of communication . In this context , although the text and views of Benjamin are discussed , the literal translation of Behrman is clearly visible _ against the translation of " My Group Centralism , HyperText , Platonic " . The other subversive is that the works ' self - reference ( auto - referentiel ) and monologue are weakened , the translation is not for the reader , but the translation of " afterlife " . The relationship between the works and their own language tends to be full .
In the third chapter , the subject itself , in which the subjectivity of the translator ' s subjectivity is easy to flow into the subjectivity of translation , is not only in the context of translation , but also the translation thought and the translation experience .
From the point of view of time and life , translation is an organization , an " organism " , which is subject to the growth degree of the language of the work ;
It is also a wait and wait for the validity of the " decipherable " , and the " non - translation " in the absolute sense is dissolved at a certain moment in the history of the work itself , even if it is a " meaningless " result of the original ( translated ) result , the process of absorbing the " different " ( due to translation behavior ) itself , meaning has been born .
In the information age , re - think of " literal translation " ( non - literal translation ) , and look at Benjamin and Berman , there are some views of Don Quixote , and hope that this is the era of instant communication , which requires some " shock " ( Benjamin ) , slow and profound translation thought and practice that accords with the life characteristics , and also helps to demystify the myth of Babel .
【學位授予單位】：南京大學
【學位級別】：碩士
【學位授予年份】：2012
【分類號】：H059
本文編號：2119378
[Abstract]:In the 1980s , literary criticism and translation theorists also expressed interest in this paper . The contribution of French scholar Antovan Berman ( an interpreter , Antovanna Behrman ) , is a comment on the translation of language , works and translation .
In order to sort out ( the form of line - by - line control ) , Berman seems to be scattered , obscure and bold , and we try to understand the clues and logic from the time of translation , from the relationship between translation and language , to the translation and the translation itself _ nature , which are also a kind of " affinity " . However , such a kind of affinity , with the evoking and injection of " alien " , is " his own " .
The first chapter begins with the common task of translation and philosophy , and introduces the concept of " pure language " .
The second chapter begins with the differentiation and analysis of translation and communication . It is also a subversion : the language understood by Benjamin is not the communication itself , but it is the place of communication . In this context , although the text and views of Benjamin are discussed , the literal translation of Behrman is clearly visible _ against the translation of " My Group Centralism , HyperText , Platonic " . The other subversive is that the works ' self - reference ( auto - referentiel ) and monologue are weakened , the translation is not for the reader , but the translation of " afterlife " . The relationship between the works and their own language tends to be full .
In the third chapter , the subject itself , in which the subjectivity of the translator ' s subjectivity is easy to flow into the subjectivity of translation , is not only in the context of translation , but also the translation thought and the translation experience .
From the point of view of time and life , translation is an organization , an " organism " , which is subject to the growth degree of the language of the work ;
It is also a wait and wait for the validity of the " decipherable " , and the " non - translation " in the absolute sense is dissolved at a certain moment in the history of the work itself , even if it is a " meaningless " result of the original ( translated ) result , the process of absorbing the " different " ( due to translation behavior ) itself , meaning has been born .
In the information age , re - think of " literal translation " ( non - literal translation ) , and look at Benjamin and Berman , there are some views of Don Quixote , and hope that this is the era of instant communication , which requires some " shock " ( Benjamin ) , slow and profound translation thought and practice that accords with the life characteristics , and also helps to demystify the myth of Babel .
【學位授予單位】：南京大學
【學位級別】：碩士
【學位授予年份】：2012
【分類號】：H059
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相關期刊論文 前3條
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