阿瑟·韦利英译《道德经》中的历史文化语境重构
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摘要
重构原作的历史文化语境是阿瑟·韦利的《道德经》译本的一个突出特点。韦利以追求文本原初意义为目标,从社会信仰、社会状态、心灵修养和核心概念等方面重构了《道德经》所处历史时期的历史文化语境。他为译本构建了历时和共时文化网络,凸显了跨文化交际中的内部视角,具有典型的深度翻译特征;但同时因为译者受自身社会历史语境的制约,其语境重构中也存在着错乱和拼贴现象。除去这些不足,其历史文化语境重构的路径和方法,对翻译研究及"中华文化走出去"战略的实施均具借鉴价值。
The translation of Dao De Jing by Arthur Waley, The Way and Its Power, has become a classic. One of its marked features is that the translation includes a lot of contextual reconstruction. In an effort to bring out the original message of the source text, the translator seeks to reconstruct the historical-cultural context of the original work from social, spiritual and conceptual aspects. The translator constructs a diachronic and synchronic cultural network for the translation, highlighting the internal perspective in intercultural communication, with typical thick translation features. This is an important factor for the translation's canonization. The study also finds that, owing to the restriction of the translator's social-historical context, there are also confusions and collages in the contextual reconstruction. Despite the flaws, both the methods Waley adopted in his contextual reconstruction in translating Dao De Jing and the flaws that occurred in that process are of great significance in many aspects for translation studies, and for the current "Chinese culture going global" programme in particular.
The translation of Dao De Jing by Arthur Waley, The Way and Its Power, has become a classic. One of its marked features is that the translation includes a lot of contextual reconstruction. In an effort to bring out the original message of the source text, the translator seeks to reconstruct the historical-cultural context of the original work from social, spiritual and conceptual aspects. The translator constructs a diachronic and synchronic cultural network for the translation, highlighting the internal perspective in intercultural communication, with typical thick translation features. This is an important factor for the translation's canonization. The study also finds that, owing to the restriction of the translator's social-historical context, there are also confusions and collages in the contextual reconstruction. Despite the flaws, both the methods Waley adopted in his contextual reconstruction in translating Dao De Jing and the flaws that occurred in that process are of great significance in many aspects for translation studies, and for the current "Chinese culture going global" programme in particular.
引文
American Bible Society.1978.Good News Bible:Today's English Version.New York:American Bible Society.
Appiah,K.A.2000.“Thick translation”.In L.Venuti (ed.).Translation Studies Reader.London:Routledge.
Carus,P.1927.The Canon of Reason and Virtue:Being Lao-tze's Tao the King (Chinese and English).Chicago/London:The Open Court Publishing Co..
Chalmers,J.2004.The Speculations on Metaphysics,Polity and Morality of The Old Philosopher Lau Tsze.Montana:Kessinger Publishing Co..
Edwards,E.1937.“Review of Arthur Waley's ‘The Way and Its Power:a Study of the Tao Te Ching and Its Place in Chinese Thought’”.Bulletin of the School of Oriental and African Studies.8.pp1130-1131.
Legge,J.1997.Tao Te Ching.Mineola /New York:Dover Publications,INC.
Teele,R.E.1969.“Arthur Waley”.Books Abroad.3.pp367-368.
Waley,A.1934.The Way and Its Power:A Study of the Tao Te Ching and Its Place in Chinese Thought.London:George Allen & Unwin LTD.
陈鼓应,2012,《老子注译及评介》,北京:中华书局。
陈鼓应、白奚,2001,《老子评传》,南京:南京大学出版社。
格尔茨,1999,《文化的解释》,韩莉(译),南京:译林出版社。
韩非子,2003,《韩非子》,哈尔滨:黑龙江人民出版社。
黄怀信、张懋镕、田旭东,1995,《逸周书汇校集注》,上海:上海古籍出版社。
吴冰,2014,《译随境变:社会历史语境下的〈老子〉英译研究》,长沙:湖南师范大学。
吴冰,2017,误译的表征、原因及对策——基于哲学阐释学视角,《西华大学学报(哲学社会科学版)》第3期。
吴冰,2018,认同与异变:深度翻译理论在我国的接受研究,《语言与翻译》第3期。
尹娇霞,2012,《当前文化中的拼贴现象》,长沙:湖南师范大学。
(1)“In his translation of the Tao Teh Ching,which he called The Way and Its Power,Waley used as tools not only linguistic analysis but anthropological as well,which resulted in a new understanding of that work.”
(2)“......Mr.Waley,who well knows how to set scholarship at the service of the ordinary reader.”
(3)Jesus told him,“I am the way,the truth,and the life.No one can come to the Father except through me.” (American Bible Society,1978:John 14:6)
(4)今译:于是剪短指甲,穿上“冥衣”,打开“凶门”,出城上路。
(5)韦利引用了《逸周书·时训解》中的“鱼不上冰,甲胄私藏。”
Appiah,K.A.2000.“Thick translation”.In L.Venuti (ed.).Translation Studies Reader.London:Routledge.
Carus,P.1927.The Canon of Reason and Virtue:Being Lao-tze's Tao the King (Chinese and English).Chicago/London:The Open Court Publishing Co..
Chalmers,J.2004.The Speculations on Metaphysics,Polity and Morality of The Old Philosopher Lau Tsze.Montana:Kessinger Publishing Co..
Edwards,E.1937.“Review of Arthur Waley's ‘The Way and Its Power:a Study of the Tao Te Ching and Its Place in Chinese Thought’”.Bulletin of the School of Oriental and African Studies.8.pp1130-1131.
Legge,J.1997.Tao Te Ching.Mineola /New York:Dover Publications,INC.
Teele,R.E.1969.“Arthur Waley”.Books Abroad.3.pp367-368.
Waley,A.1934.The Way and Its Power:A Study of the Tao Te Ching and Its Place in Chinese Thought.London:George Allen & Unwin LTD.
陈鼓应,2012,《老子注译及评介》,北京:中华书局。
陈鼓应、白奚,2001,《老子评传》,南京:南京大学出版社。
格尔茨,1999,《文化的解释》,韩莉(译),南京:译林出版社。
韩非子,2003,《韩非子》,哈尔滨:黑龙江人民出版社。
黄怀信、张懋镕、田旭东,1995,《逸周书汇校集注》,上海:上海古籍出版社。
吴冰,2014,《译随境变:社会历史语境下的〈老子〉英译研究》,长沙:湖南师范大学。
吴冰,2017,误译的表征、原因及对策——基于哲学阐释学视角,《西华大学学报(哲学社会科学版)》第3期。
吴冰,2018,认同与异变:深度翻译理论在我国的接受研究,《语言与翻译》第3期。
尹娇霞,2012,《当前文化中的拼贴现象》,长沙:湖南师范大学。
(1)“In his translation of the Tao Teh Ching,which he called The Way and Its Power,Waley used as tools not only linguistic analysis but anthropological as well,which resulted in a new understanding of that work.”
(2)“......Mr.Waley,who well knows how to set scholarship at the service of the ordinary reader.”
(3)Jesus told him,“I am the way,the truth,and the life.No one can come to the Father except through me.” (American Bible Society,1978:John 14:6)
(4)今译:于是剪短指甲,穿上“冥衣”,打开“凶门”,出城上路。
(5)韦利引用了《逸周书·时训解》中的“鱼不上冰,甲胄私藏。”