翻譯與“移情”：共產(chǎn)主義視角下的翻譯主體建構(gòu)
發(fā)布時(shí)間：2019-06-19 00:31
【摘要】：本文以《共產(chǎn)黨宣言》（Manifesto of the Communist Party）當(dāng)中所提出的洞見為依據(jù)，旨在對(duì)翻譯主體性（translatorial subjectivity）進(jìn)行探索。因?yàn)�，《共產(chǎn)黨宣言》將人視為以其理想化的自由存在為目的，同時(shí)將“移情”（empathy，Einfühlung）視為翻譯的基本要求。而對(duì)翻譯理論歷史的審視可以清楚地告訴我們，翻譯研究領(lǐng)域一向很少關(guān)注“移情”，因此，有關(guān)主體性的設(shè)置缺陷頗多。這樣，對(duì)二者及其關(guān)系的探究，就是勢(shì)在必行的。 本文以五章篇幅來對(duì)上述問題展開探索： 第一章“緒論”，首先對(duì)選擇共產(chǎn)主義的翻譯主體性這一課題的動(dòng)機(jī)加以說明，進(jìn)而對(duì)海內(nèi)外相關(guān)文獻(xiàn)進(jìn)行了綜述。在對(duì)前人的研究做出了分析，并揭示其中的缺陷之后，本章提出了本文研究的焦點(diǎn)及其可能有的創(chuàng)新之處。此外，本章也對(duì)論文的目標(biāo)、研究方法、研究思路以及結(jié)構(gòu)安排做了說明。 第二章“手段，為什么總是手段？”，追溯了西方翻譯理論的歷史，進(jìn)而揭示出其發(fā)展與烏托邦（Utopia）觀念相互一致�！镀呤酉ＥD文本》（Septuagint）的翻譯的傳說，真實(shí)地體現(xiàn)出了這一點(diǎn)。也就是說，從西塞羅（Cicero）到圣哲羅姆（St. Jerome）、到德萊頓（John Dryden）、泰特勒（Alexander Fraser Tytler）乃至奈達(dá)（EugeneA.Nida），西方翻譯理論家們始終沉湎于烏托邦觀念之中，直到“解構(gòu)主義”于1960年代出現(xiàn)，形成一條分界線。烏托邦主義翻譯理論家們的核心思想就是理想的模式、始發(fā)語和目的語文本之間穩(wěn)定的對(duì)應(yīng)或?qū)Φ�。而其反烏托邦的�?duì)手諸如德里達(dá)（Jacques Derrida）以及韋努蒂（Lawrence Venuti）等，則對(duì)既定的權(quán)威（作者）的假定提出了挑戰(zhàn)，并且堅(jiān)持認(rèn)為如果沒有穩(wěn)定的原作的意義，就不會(huì)存在完美的譯文，而且也是沒有必要存在的。如果說，烏托邦理論家們忽視了翻譯主體性，那么，反烏托邦主義者們則將其作為一個(gè)論題，但傾向的畢竟是語言。如果依照《共產(chǎn)黨宣言》的觀點(diǎn)，二者都沒有將譯者視為目的。更為嚴(yán)重的是，由于執(zhí)著于理性，他們幾乎是將人之為人的重要元素——“移情”丟在了一邊。因此，問題便應(yīng)運(yùn)而生：“解構(gòu)”之后，該走向何處？ 第三章“目的，如何實(shí)現(xiàn)真正的目的？”，一開始就展開對(duì)蒯因（Willard Van OrmanQuine）所推出的“翻譯的不確定性”論題（“the indeterminacy of translation”）進(jìn)行了討論，以便對(duì)上一章所提出的問題做出解答。之所以選擇蒯因作為典型的“后解構(gòu)主義的”理論家的個(gè)案，是因?yàn)橄駝e的反烏托邦理論家一樣，他也對(duì)超驗(yàn)的、單一的意義進(jìn)行攻擊。但是，問題在于，由于他和這些理論家們沿循的是同樣的路徑，因而，他本人便滑進(jìn)了對(duì)唱獨(dú)角戲的譯者的刻畫上。盡管后來在認(rèn)識(shí)的轉(zhuǎn)變和反思的提示下，他轉(zhuǎn)向了“移情”，但是，很可能是由于對(duì)之的錯(cuò)誤構(gòu)想，有關(guān)翻譯的翻譯主體性的問題依然沒有解決。這樣一來，作為對(duì)他者引導(dǎo)下的某種新的經(jīng)驗(yàn)的“感情移入”（feeling-into）的“移情”，其歷史就有必要加以追溯。本章同時(shí)還對(duì)德國哲學(xué)家施坦因（Edith Stein）的“移情”理論觀點(diǎn)進(jìn)行了詳細(xì)的分析。本章的結(jié)尾，是對(duì)中國諸多翻譯家所體驗(yàn)到的“移情”的討論。他們的經(jīng)驗(yàn)可以說明，“移情”在實(shí)踐和理論兩個(gè)領(lǐng)域都具有歷史必然性和有益的作用，尤其是在翻譯主體性的建構(gòu)上。 第四章“主體性與翻譯過程”，，接續(xù)話題試圖突出譯者在翻譯過程中與源語文本當(dāng)中的生命力量（life-power）相認(rèn)同的重要性，而這樣的認(rèn)同關(guān)乎語境，可以引向藝術(shù)世界當(dāng)中的人物、詩歌里的抒情主人公、故事的敘事人、句子的講說者，甚或話語之流本身。本章還點(diǎn)明了，這一過程可以劃分為三個(gè)階段：對(duì)原作中的情的尋覓，進(jìn)而寄寓其中，最終將之再現(xiàn)出來。如果說，第一個(gè)階段覓情是對(duì)所要認(rèn)同的對(duì)象加以界定，而第二個(gè)階段寄情是要在過程當(dāng)中與之相始終，那么，第三個(gè)階段見情便意味著在譯本里對(duì)之重新構(gòu)造。為了加以說明，本章還引證了從馬克吐溫（Mark Twain）、《圣經(jīng)》、莎士比亞（William Shakespeare）、《紅樓夢(mèng)》以及德里達(dá)的論著等的譯文當(dāng)中舉出的諸多例子。本章還以“移情”為視角對(duì)利科（Paul Ricoeur）的翻譯思想提出了質(zhì)疑。 第五章“結(jié)論”，總結(jié)了本文的發(fā)現(xiàn)以及作者的主要觀點(diǎn)，進(jìn)而點(diǎn)出了其中的不足以及論題或能引出的進(jìn)一步研究的可能性，比如，“移情”與儒家概念“感通”在意蘊(yùn)上的重疊，或許會(huì)成為一個(gè)新的方向：說明中華文化思想能夠成為翻譯理論領(lǐng)域的某種啟發(fā)性的力量。
[Abstract]:This paper is based on the insights made in the Manifesto of the Communist Party and aims at exploring the subject of translation. Because, the Communist Manifesto is viewed as the purpose of its idealistic freedom, while taking "empathy" (empathy, Einf. hlung) as a basic requirement for translation. The examination of the history of the translation theory can clearly tell us that the field of translation research has always paid little attention to the "empathy", so there is a lot of defects in the setup of the subject. In this way, it is imperative to explore the relationship between the two. This paper explores the above-mentioned problems in five chapters The first chapter, the introduction of the first chapter, will first explain the motive of choosing the subject of the translation of communism, and then make an overview of the relevant literature at home and abroad. In this chapter, the focus of this study and the possible innovation are put forward in this chapter after analyzing the previous research and revealing the defects therein. In addition, this chapter also describes the objectives, the research methods, the research ideas and the structure arrangement of the paper. The second part of the "Means, why is it always a means?" is to trace the history of the western translation theory, and then to reveal the development and the Utopia concept. The legend of the translation of "Septuagint", which is the true expression of this. One point. That is, from Ciciero to St. Jerome, to John Dryden, Alexander Fraser Tytler and Eugenea. Nida, Western translation theorists have always been in the same utopia until the "Jie Yi" appeared in the 1960s to form a point The core idea of the Utopian translation theorists is the ideal pattern, the stable correspondence between the original and the target language. For example, while its anti-utopian rivals, such as Jacques Derrida and Lawrence Venuti, have challenged the assumptions of the established authority (the author) and insist that there will be no perfect if the meaning of the original is not stable and it is not necessary If, if, utopian theorists ignore the subjectivity of translation, the anti-utopians, as a topic, are, after all, Language. If, in the opinion of the Communist Manifesto, neither of them is regarded as a translator. To be more serious, because of the persistence of reason, they are almost the important element of the human being, and the "empathy" is lost. One side. Therefore, the problem arises: after the "deconstruction", the trend Where? In chapter III, the "the uncertainty of translation" of the "the indeterminacy of translation" ("Purpose: How to achieve the real purpose?") introduced by Willard Van OrmanQuine has been discussed in order to do so in the last chapter The reason for choosing a "theorist" as a typical "post-deutopia" is because, like other anti-Utopian theorists, he also has a single sense of transcendental, single meaning. The problem was, however, that, as he and the theorists followed the same path, he slipped into the translator of the solo He has turned to the "empathy", though later in the light of the change and reflection of the understanding, but it is likely that the subject of the translation of the translation is still not the result of the wrong idea of the translation. There is a solution. In this way, as a "empathy" of the "move in" of some new experience under the guidance of the other, its history is necessary. In this chapter, the "empathy" of the German philosopher, Edith Stein, has been described in detail. The end of this chapter is the "trunk>" empathy " that has been experienced by many Chinese translators. Their experience can be explained, and the "empathy" has a historical inevitability and a useful role in both the practice and the theory, especially in the translation of the subject. In the fourth "Subjectivity and Translation Process", the following topics try to highlight the importance of the translator's identity with the life power in the source language in the process of translation, and the recognition is related to the context and can be directed to the characters in the art world, the lyrical protagonist in the poem, the story, A narrator, a speaker, or even a discourse. This chapter also points out that the process can be divided into three stages: the search for the love in the original, and the final of it. If, in the first stage, the first stage is to define the object to be identified, and the second stage is to be the same as that in the process, then the third stage will mean that it is in the translation To illustrate, this chapter also cites the translation of Mark Twain, the Bible, the William Shakespareare, the Red Mansions, and Derrida. Many examples. This chapter also provides a "empathy"-based approach to the translation of Paul Ricoeur. In the fifth chapter, the author summarizes the findings of this paper and the author's main points of view, and points out the deficiency and the possibility of further research that can be led out, for example, the overlapping of the conclusion "with the concept of the Confucian concept" in the meaning may become one. A new direction: The idea of Chinese culture can be a kind of opening in the field of translation theory
【學(xué)位授予單位】：河南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類號(hào)】：H059
本文編號(hào)：2501918
[Abstract]:This paper is based on the insights made in the Manifesto of the Communist Party and aims at exploring the subject of translation. Because, the Communist Manifesto is viewed as the purpose of its idealistic freedom, while taking "empathy" (empathy, Einf. hlung) as a basic requirement for translation. The examination of the history of the translation theory can clearly tell us that the field of translation research has always paid little attention to the "empathy", so there is a lot of defects in the setup of the subject. In this way, it is imperative to explore the relationship between the two. This paper explores the above-mentioned problems in five chapters The first chapter, the introduction of the first chapter, will first explain the motive of choosing the subject of the translation of communism, and then make an overview of the relevant literature at home and abroad. In this chapter, the focus of this study and the possible innovation are put forward in this chapter after analyzing the previous research and revealing the defects therein. In addition, this chapter also describes the objectives, the research methods, the research ideas and the structure arrangement of the paper. The second part of the "Means, why is it always a means?" is to trace the history of the western translation theory, and then to reveal the development and the Utopia concept. The legend of the translation of "Septuagint", which is the true expression of this. One point. That is, from Ciciero to St. Jerome, to John Dryden, Alexander Fraser Tytler and Eugenea. Nida, Western translation theorists have always been in the same utopia until the "Jie Yi" appeared in the 1960s to form a point The core idea of the Utopian translation theorists is the ideal pattern, the stable correspondence between the original and the target language. For example, while its anti-utopian rivals, such as Jacques Derrida and Lawrence Venuti, have challenged the assumptions of the established authority (the author) and insist that there will be no perfect if the meaning of the original is not stable and it is not necessary If, if, utopian theorists ignore the subjectivity of translation, the anti-utopians, as a topic, are, after all, Language. If, in the opinion of the Communist Manifesto, neither of them is regarded as a translator. To be more serious, because of the persistence of reason, they are almost the important element of the human being, and the "empathy" is lost. One side. Therefore, the problem arises: after the "deconstruction", the trend Where? In chapter III, the "the uncertainty of translation" of the "the indeterminacy of translation" ("Purpose: How to achieve the real purpose?") introduced by Willard Van OrmanQuine has been discussed in order to do so in the last chapter The reason for choosing a "theorist" as a typical "post-deutopia" is because, like other anti-Utopian theorists, he also has a single sense of transcendental, single meaning. The problem was, however, that, as he and the theorists followed the same path, he slipped into the translator of the solo He has turned to the "empathy", though later in the light of the change and reflection of the understanding, but it is likely that the subject of the translation of the translation is still not the result of the wrong idea of the translation. There is a solution. In this way, as a "empathy" of the "move in" of some new experience under the guidance of the other, its history is necessary. In this chapter, the "empathy" of the German philosopher, Edith Stein, has been described in detail. The end of this chapter is the "trunk>" empathy " that has been experienced by many Chinese translators. Their experience can be explained, and the "empathy" has a historical inevitability and a useful role in both the practice and the theory, especially in the translation of the subject. In the fourth "Subjectivity and Translation Process", the following topics try to highlight the importance of the translator's identity with the life power in the source language in the process of translation, and the recognition is related to the context and can be directed to the characters in the art world, the lyrical protagonist in the poem, the story, A narrator, a speaker, or even a discourse. This chapter also points out that the process can be divided into three stages: the search for the love in the original, and the final of it. If, in the first stage, the first stage is to define the object to be identified, and the second stage is to be the same as that in the process, then the third stage will mean that it is in the translation To illustrate, this chapter also cites the translation of Mark Twain, the Bible, the William Shakespareare, the Red Mansions, and Derrida. Many examples. This chapter also provides a "empathy"-based approach to the translation of Paul Ricoeur. In the fifth chapter, the author summarizes the findings of this paper and the author's main points of view, and points out the deficiency and the possibility of further research that can be led out, for example, the overlapping of the conclusion "with the concept of the Confucian concept" in the meaning may become one. A new direction: The idea of Chinese culture can be a kind of opening in the field of translation theory
【學(xué)位授予單位】：河南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類號(hào)】：H059
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