从生态译诗论翻译建构性
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摘要
比较文学翻译研究范式视文学翻译为具有文学与文化意义的话语行为。我们认为,该话语行为及其影响的产生机制在于翻译具有话语建构性,因而提出"翻译建构性"概念并论证了其前提假设。我们以美国二战以后对中国古典诗词的翻译诗学为例,论述了其建构的内容、方式与意义。美国的荒野文化与文学构成了美国对中国山水诗和禅诗翻译的接受认知基础与文化背景,成为了中国自然山水精神与美国荒野精神的对话与融通的基础,从而产生了生态译诗翻译规范,为中国古典诗歌建构了富于生态话语意义的诗学形象。这尤其体现在欣顿为山水诗建构的荒野宇宙观的概念上。其译诗及其翻译话语融通了中国道禅哲学所蕴含的直觉生态智慧与美国当代的深层生态哲学,赋予了山水诗的当代生态诗学价值与普世生态精神,更新了古典诗词的世界文学形象。翻译建构性揭示了翻译对民族文学的世界文学面貌的勾勒作用的机制,丰富了对翻译本体论的认识。
The comparative literature approach to translation studies describes the translated literature as the literary and cultural discourse,which likely results from the formative force of translation. The article elaborates the concept and interrogates its premise and explores the practice of the translation of classical Chinese poetry in America since WW II with Hinton's translation as a case in point. The wilderness consciousness in American culture and literature is the cognitive base and cultural background for the acceptance of the "riversand-mountains" poetry and Zen poetry, and this sets a coherent framework for the dialogues between the natural landscape Chinese spirit and American wilderness consciousness,resulting in the norm of verse eco-translation,which constructs the poetological ecodiscourse for the classical Chinese poetry. Hinton's translation of "rivers-and-mountains"poetry suggested an interpretation of the wilderness cosmology in the ancient China,inhabiting his verse eco-translation,which likely invested the translated poetry with the fabric of world literature,manifest in their texture of humanistic and ecological values. It was concluded that the translation norm of classical Chinese poetry in America boasts of the poetics of verse eco-translation due to the elliptical reflection of the Dao/Chan philosophy and the wilderness consciousness and the deep ecology. The formative force of the translation elucidates the mechanism for translating for the world literature and is conducive to the ontology of translation.
The comparative literature approach to translation studies describes the translated literature as the literary and cultural discourse,which likely results from the formative force of translation. The article elaborates the concept and interrogates its premise and explores the practice of the translation of classical Chinese poetry in America since WW II with Hinton's translation as a case in point. The wilderness consciousness in American culture and literature is the cognitive base and cultural background for the acceptance of the "riversand-mountains" poetry and Zen poetry, and this sets a coherent framework for the dialogues between the natural landscape Chinese spirit and American wilderness consciousness,resulting in the norm of verse eco-translation,which constructs the poetological ecodiscourse for the classical Chinese poetry. Hinton's translation of "rivers-and-mountains"poetry suggested an interpretation of the wilderness cosmology in the ancient China,inhabiting his verse eco-translation,which likely invested the translated poetry with the fabric of world literature,manifest in their texture of humanistic and ecological values. It was concluded that the translation norm of classical Chinese poetry in America boasts of the poetics of verse eco-translation due to the elliptical reflection of the Dao/Chan philosophy and the wilderness consciousness and the deep ecology. The formative force of the translation elucidates the mechanism for translating for the world literature and is conducive to the ontology of translation.
引文
Bassnett,Susan,and AndréLefevere.Constructing Cultures:Essays on Literary Translation.Clevedon;Philadelphia:M ultilingual M atters Ltd.,1998.
Benjamin,Walter.“The Task of the Translator”.1923.Trans.Harry Zohn.The Translation Studies Reader.Ed.Law rence Venuti.London:Routledge,2000:15-22.
陈琳:“论欣顿的荒野宇宙观与生态译诗的翻译诗学意义”,《英美文学研究论丛》1(2017):345-355。[Chen,Lin.“On Hinton's Interpretation on the Wilderness Cosmology and its Significance to the Poetics of Translation”(lun xin dun de huang ye yu zhou guan yu sheng tai yi shi de fan yi shi xue yi yi).English and American Literary Studies 1(2017):345-355.]
陈小红:《加里·斯奈德的生态伦理思想研究》。广州:中山大学出版社,2008年。[Chen,Xiaohong.A Study of Gary Snyder's Eco-Ethic Thoughts(jia li si nai de de sheng tai lun li si xiang yan jiu).Guangzhou:Sun Yat-sen University Press,2008.]
Damrosch,David.What is World Literature?Princeton:Princeton University Press,2003.
Fairclough,Norman.Discourse and Social Change.Cambridge:Polity Press,1992.
---.Analysizing Discourse.New York:Routledge,2003.
---.Language and G lobalization.New York:Routledge,2006.
Foucault,M iche.The Archeology of Knowledge.New York:Harper&Row,1972.
Hinton,David.Mountain Home:The Wilderness Poetry of Ancient China.New York:New Directions Book,2002.
---.Classical Chinese Poetry.New York:Farrar,Straus and Giroux,2008.
---.The Wilds of Poetry:Adventures in Mind and Landscape.Boulder:Shambhala Publications,Inc.,2017.
Lefevere,André.Translation,Rewriting and the Manipulation of Literary Fame.London:New York:Routledge,1992.
Mcleod,Dan.“Asia and the Poetic Discovery of America from Emerson to Snyder.”Discovering the Other:Humanities East and West.Ed.Robert S.Ellw ood.M alibu:Undena Pubns,1984:56-79.
Niranjana,Tejasw ini.Sitting Translation:History,Post-structuralism and the Colonial-context.Berkeley:University of California Press,1992.
罗蒂:“方法、社会科学和社会希望”,《后现代转向》,塞德曼编,吴世雄等译。沈阳:辽宁教育出版社,2001:61-86.[Rorty,Richard.“Method,Social Science,and Social Hope”(fang fa she hui ke xue he she hui xi w ang).The Postmodern Turn.Ed.Steven Seidman.Trans.Wu Shixiong,et al.Shenyang:Liaoning Education Press,2001.61-86.]
Selden,Raman.Contemporary Literary Theory.Kentucky:The University Press of Kentucky,1985.
施旭:《文化话语研究:探索中国的理论、方法与问题》。北京:北京大学出版社,2010年。[Shi,Xu.Cultural Discourse Study:Exploring the Theoretical Methods and Problems of China(wen hua hua yu yan jiu:tan suo zhong guo de li lun fang fa yu wen ti).Beijing:Peking University Press,2010.]
Simon,Sherry.G ender in Translation:Cultural Identity and the Politics of Transmission.London and New York:Routledge,1996.
Steiner,George.After Babel:Aspects of Language and Translation.3rd edition.London and Oxford:Oxford University Press,1998.
Tonino,Leath,and David Hinton.“The Egret Lifting from the River:David Hinton on the Wisdom of Ancient Chinese Poets.”Interview by Leath Tonino.The Sun 23 M ay(2015).
Tymoczko,M aria.Translation in a Postcolonial Context-Early Irish Literature in English Translation.M anchester:St Jerome Publishing,1999.
Venuti,Law rence.The Translator's Invisibility:a History of Translation.London:New York:Routledge,1995.
---.ed.The Translation Studies Reader.New York and London:Routledge Taylor&Francis Group,2000.
---.“Translation,Empiricism,Ethics”.Profession1(2010):72-81.
---.Translation Changes Everything:Theory and Practice.London&New York:Routledge,2013.
Von Flotow,Luise.Translation and G ender.M anchester:St.Jerome,1997.
Weinberger,Eliot,ed.The New Directions:Anthology of Classical Chinese Poetry.New York:New Directions Publishing Corporation,2003.
辛斌:“语言的建构性和话语的异质性”,《现代外语》1(2016):1-10,145。[Xin,Bin.“The Constructive and Constitutive Nature of Language and the Homogeneity of Discourse”(yu yan de jian gou xing he hua yu de yi zhi xing).Modern Foreign Languages 1(2016):1-10,145.]
赵毅衡:“儒佛道社会主义者:史耐德”,《当代》9(1990):25-28.[Zhao,Yiheng.“A Socialist of Buddhism,Taoism and Confucianism:Snyder”(ru fo dao she hui zhu yi zhe:shi nai de).Dangdai Bimonthly 9(1990):25-28.]
郑燕虹:《肯尼斯·雷克思罗斯与中国文化》。广州:中山大学,2009年,博士论文。[Zheng,Yanhong.Kenneth Rexroth and Chinese Culture(ken ni si lei ke si luo si yu zhong guo w en hua).Guangzhou:Sun Yat-sen University,2009.]
钟玲:《美国诗与中国梦:美国现代诗里的中国文化模式》。桂林:广西师范大学出版社,2003年。[Zhong,Ling.American Poetry and Chinese Dream:Chinese Cultural Mode in Modern American Poetry(mei guo shi yu zhong guo meng:mei guo xian dai shi li de zhong guo w en hua mo shi).Guilin:Guangxi Normal University Press,2003.]
---:《史耐德与中国文化》。北京:首都师范大学出版社,2006年。[---.Snyder and Chinese Culture(shi nai de yu zhong guo wen hua).Beijing:Capital Normal University Press,2006.]
(1)本文未注明译者的译文系本文作者自译。
(2)此处“话语”的概念综合了福柯对话语的定义以及“文化话语研究”的定义。即“特定历史、文化语境下的言语交际事件,语言使用是其中的重要部分”(施旭2010)。
(1)本段对语言的建构性的论述转引自辛斌(2016),详见其文中2.2部分。
(1)话语的构建性通过两种方式实现:常规性和创造性。常规性的构建方式是指话语实践再生产已有的话语结构,维持现存的社会身份、关系和知识信仰体系。创造性的构建方式是指话语通过创造性地运用结构之外的语词来改变话语结构,从而改变原有的社会关系、身份和知识信仰体系。无论是创造性还是常规性的构建都依赖于社会语境,依赖于语言在其中的功能(Fairclough2003;转引自辛斌2016)。
(1)“荒野宇宙观”是欣顿对山水诗所蕴含的道/禅宇宙观的概括,由山水诗中反复出现的道、自然、无、有、无为、玄、气、理、心、空、闲等11个“荒野概念”构成。详见拙作:《论欣顿的荒野宇宙观与生态译诗的翻译诗学意义》(2017)。
(1)我们认为,表现方式更多的是对荒野宇宙观的核心概念的阐释与翻译。详见拙作《论欣顿的荒野宇宙观与生态译诗的翻译诗学意义》(2017)。
Benjamin,Walter.“The Task of the Translator”.1923.Trans.Harry Zohn.The Translation Studies Reader.Ed.Law rence Venuti.London:Routledge,2000:15-22.
陈琳:“论欣顿的荒野宇宙观与生态译诗的翻译诗学意义”,《英美文学研究论丛》1(2017):345-355。[Chen,Lin.“On Hinton's Interpretation on the Wilderness Cosmology and its Significance to the Poetics of Translation”(lun xin dun de huang ye yu zhou guan yu sheng tai yi shi de fan yi shi xue yi yi).English and American Literary Studies 1(2017):345-355.]
陈小红:《加里·斯奈德的生态伦理思想研究》。广州:中山大学出版社,2008年。[Chen,Xiaohong.A Study of Gary Snyder's Eco-Ethic Thoughts(jia li si nai de de sheng tai lun li si xiang yan jiu).Guangzhou:Sun Yat-sen University Press,2008.]
Damrosch,David.What is World Literature?Princeton:Princeton University Press,2003.
Fairclough,Norman.Discourse and Social Change.Cambridge:Polity Press,1992.
---.Analysizing Discourse.New York:Routledge,2003.
---.Language and G lobalization.New York:Routledge,2006.
Foucault,M iche.The Archeology of Knowledge.New York:Harper&Row,1972.
Hinton,David.Mountain Home:The Wilderness Poetry of Ancient China.New York:New Directions Book,2002.
---.Classical Chinese Poetry.New York:Farrar,Straus and Giroux,2008.
---.The Wilds of Poetry:Adventures in Mind and Landscape.Boulder:Shambhala Publications,Inc.,2017.
Lefevere,André.Translation,Rewriting and the Manipulation of Literary Fame.London:New York:Routledge,1992.
Mcleod,Dan.“Asia and the Poetic Discovery of America from Emerson to Snyder.”Discovering the Other:Humanities East and West.Ed.Robert S.Ellw ood.M alibu:Undena Pubns,1984:56-79.
Niranjana,Tejasw ini.Sitting Translation:History,Post-structuralism and the Colonial-context.Berkeley:University of California Press,1992.
罗蒂:“方法、社会科学和社会希望”,《后现代转向》,塞德曼编,吴世雄等译。沈阳:辽宁教育出版社,2001:61-86.[Rorty,Richard.“Method,Social Science,and Social Hope”(fang fa she hui ke xue he she hui xi w ang).The Postmodern Turn.Ed.Steven Seidman.Trans.Wu Shixiong,et al.Shenyang:Liaoning Education Press,2001.61-86.]
Selden,Raman.Contemporary Literary Theory.Kentucky:The University Press of Kentucky,1985.
施旭:《文化话语研究:探索中国的理论、方法与问题》。北京:北京大学出版社,2010年。[Shi,Xu.Cultural Discourse Study:Exploring the Theoretical Methods and Problems of China(wen hua hua yu yan jiu:tan suo zhong guo de li lun fang fa yu wen ti).Beijing:Peking University Press,2010.]
Simon,Sherry.G ender in Translation:Cultural Identity and the Politics of Transmission.London and New York:Routledge,1996.
Steiner,George.After Babel:Aspects of Language and Translation.3rd edition.London and Oxford:Oxford University Press,1998.
Tonino,Leath,and David Hinton.“The Egret Lifting from the River:David Hinton on the Wisdom of Ancient Chinese Poets.”Interview by Leath Tonino.The Sun 23 M ay(2015).
Tymoczko,M aria.Translation in a Postcolonial Context-Early Irish Literature in English Translation.M anchester:St Jerome Publishing,1999.
Venuti,Law rence.The Translator's Invisibility:a History of Translation.London:New York:Routledge,1995.
---.ed.The Translation Studies Reader.New York and London:Routledge Taylor&Francis Group,2000.
---.“Translation,Empiricism,Ethics”.Profession1(2010):72-81.
---.Translation Changes Everything:Theory and Practice.London&New York:Routledge,2013.
Von Flotow,Luise.Translation and G ender.M anchester:St.Jerome,1997.
Weinberger,Eliot,ed.The New Directions:Anthology of Classical Chinese Poetry.New York:New Directions Publishing Corporation,2003.
辛斌:“语言的建构性和话语的异质性”,《现代外语》1(2016):1-10,145。[Xin,Bin.“The Constructive and Constitutive Nature of Language and the Homogeneity of Discourse”(yu yan de jian gou xing he hua yu de yi zhi xing).Modern Foreign Languages 1(2016):1-10,145.]
赵毅衡:“儒佛道社会主义者:史耐德”,《当代》9(1990):25-28.[Zhao,Yiheng.“A Socialist of Buddhism,Taoism and Confucianism:Snyder”(ru fo dao she hui zhu yi zhe:shi nai de).Dangdai Bimonthly 9(1990):25-28.]
郑燕虹:《肯尼斯·雷克思罗斯与中国文化》。广州:中山大学,2009年,博士论文。[Zheng,Yanhong.Kenneth Rexroth and Chinese Culture(ken ni si lei ke si luo si yu zhong guo w en hua).Guangzhou:Sun Yat-sen University,2009.]
钟玲:《美国诗与中国梦:美国现代诗里的中国文化模式》。桂林:广西师范大学出版社,2003年。[Zhong,Ling.American Poetry and Chinese Dream:Chinese Cultural Mode in Modern American Poetry(mei guo shi yu zhong guo meng:mei guo xian dai shi li de zhong guo w en hua mo shi).Guilin:Guangxi Normal University Press,2003.]
---:《史耐德与中国文化》。北京:首都师范大学出版社,2006年。[---.Snyder and Chinese Culture(shi nai de yu zhong guo wen hua).Beijing:Capital Normal University Press,2006.]
(1)本文未注明译者的译文系本文作者自译。
(2)此处“话语”的概念综合了福柯对话语的定义以及“文化话语研究”的定义。即“特定历史、文化语境下的言语交际事件,语言使用是其中的重要部分”(施旭2010)。
(1)本段对语言的建构性的论述转引自辛斌(2016),详见其文中2.2部分。
(1)话语的构建性通过两种方式实现:常规性和创造性。常规性的构建方式是指话语实践再生产已有的话语结构,维持现存的社会身份、关系和知识信仰体系。创造性的构建方式是指话语通过创造性地运用结构之外的语词来改变话语结构,从而改变原有的社会关系、身份和知识信仰体系。无论是创造性还是常规性的构建都依赖于社会语境,依赖于语言在其中的功能(Fairclough2003;转引自辛斌2016)。
(1)“荒野宇宙观”是欣顿对山水诗所蕴含的道/禅宇宙观的概括,由山水诗中反复出现的道、自然、无、有、无为、玄、气、理、心、空、闲等11个“荒野概念”构成。详见拙作:《论欣顿的荒野宇宙观与生态译诗的翻译诗学意义》(2017)。
(1)我们认为,表现方式更多的是对荒野宇宙观的核心概念的阐释与翻译。详见拙作《论欣顿的荒野宇宙观与生态译诗的翻译诗学意义》(2017)。