当代国际口译研究视域下的巴黎释意学派口译理论
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摘要
巴黎释意学派在体验哲学观的指导下,摆脱了早期英美分析哲学的影响和20世纪中期结构主义语言学翻译研究范式的束缚,在大胆借鉴心理学和认知科学研究成果的基础上,创立了独特的释意学派口译理论(简称释意理论)。释意理论作为国际口译界诞生的第一种系统的口译理论是几代人前赴后继、坚持不懈、辛勤努力的结果,其中Seleskovitch和Lederer两人作出了最大贡献。
Seleskovitch明确了释意理论的研究对象(即:会议口译、意义)、提出了它的核心概念、生成了研究假说、建立了解释模型、确立了释意理论的总体框架,因此为释意理论的诞生和发展打下了坚实的理论基础;此外,她还和ESIT的同行们一起摸索并形成了一套口译教学模式,这套会议口译训练模式为高水平会议口译教学提供了质量保证,促使会议口译教学在世界各地走上了专业化道路。
Lederer吸收和继承了Seleskovitch的理论观点,她以语言、言语和记忆的关系为课题,对同声传译的认知过程进行了系统研究,提出了自己的解释模型;此外,她还将释意理论的适用范围从会议口译扩展到了笔译领域。Lederer为释意理论的发展所作出的贡献还在于:她对释意理论进行了系统的梳理和总结,丰富和完善了释意理论的术语体系。正是因为Lederer的努力,释意理论才能够在90年代最终走向成熟。
释意学派认为:口译是一种以意义传递为目的交际活动,为了实现意义的充分传递,口译员必须对源语讲话进行释意;释意需要口译员的认知补充,而认知补充是一个口译员的语言知识、主题知识、百科知识和语境知识相结合的过程。释意学派还认为:源语讲话的信息意义不是由讲话文本的语言结构决定的,而是口译活动主体(译员)和客体(文本)之间互动的结果,所以结构主义所倡导的语言分析法不能用于口译研究。释意学派对结构主义语言学和形式主义的拒绝,表明她们在口译研究工作中大胆摆脱了传统英美分析哲学的影响;她们对口译活动中主、客体关系的重新界定,对意义的崭新理解,充分反映了她们的体验哲学观,表明释意学派的口译研究正在向认知心理方向靠拢。
释意理论的“脱离源语语言外壳”假说是释意理论的核心概念,对释意理论的形成具有重大影响。实际上,释意理论体系就是建立在意义可以脱离语言外壳这一大胆的假设之上的。但是Seleskovitch提出的这一假说对语言外壳和思维(意义)关系的解释过于朴素和简单,它还把意义和语言形式的脱离绝对化。更重要的是,该假说自20世纪60年代成形之后就再也未能得到的释意学派研究人员的充实和发展。实际上认知心理学和心理语言学的“思维语”理论已经告诉我们:思维先于语言,大于语言,语言对思维有促进作用;人类的思维有语言思维和非语言思维两种形式。据此我们可以认为,人的思维有精细程度上的不同,口译过程中源语讲话的题裁和内容对意义是否能够脱离语言外壳影响很大。一般来说,口译过程中意义可能不会百分之百地脱离语言外壳,“脱离”现象也不太可能自始至终地发生;口译员在对源语语篇信息进行加工处理的过程中,自然语言仍有可能是意义的载体之一。
释意理论三角模型是Seleskovitch为了解释口译的心理过程而作出的一次大胆尝试,显示了Seleskovitch大胆的学术创新精神,也为口译研究的认知心理转向奠定了基础。它的建立对后来各种口译信息认知处理模型的诞生具有宝贵的启发和借鉴意义。但是释意学派口译三角模型对口译心理过程的解释显得过于简单和粗糙,它对于口译活动中介于理解和表达之间,与意义在认知记忆中的储存和提取有关的中介过程未能作出有说服力的分析和说明,这是Seleskovitch等人的研究工作和成果遭致批评的一个重要原因。实际上,当代认知科学的研究表明,意义的产生和传递过程比Seleskovitch设想的情况要复杂得多,人脑对语言信息的处理活动是难以用一个简单的语言与意义脱离的概念就能够解释清楚的。认知心理学和心理语言学提出的各种信息处理模型使我们相信,人脑对语言信息的处理可能是串行处理与“并行分布”处理、自上而下的处理和自下而上的处理、控制性处理和自动化处理等这3组6种信息处理方式共同参与的结果。
释意理论口译教学模式诞生于二战后的法国,它是由当时当地特殊的双语人才成长环境和口译市场需求所决定的。释意学派口译教学模式的确立是对职业会议口译训练作出的重大贡献,它能有效保证职业化口译教学的水准。人们对释意学派及其理论的了解也多是从接触它的口译教学模式开始的。但是在全球化时代的今天,欧洲和东亚地区的口译行业现实已经发生了重大变化,因此我们有必要对释意学派的口译教学模式作出必要调整,通过在口译专业课程中适量设置外语进修课程,对学生进行A语至B语方向的同传训练,来满足口译市场对口译服务的新需求。
同国际口译界早期出现的随感式、零散性口译研究相比,释意理论在系统性、理论性方面取得了很大进步。同时,释意派研究人员身为职业译员兼口译教师的特殊身份和经历也使他们的研究工作更加贴近口译现实,其研究成果也更容易被口译界接受,并能够对口译实践和口译教学产生直接的指导作用。释意理论之所以一经提出就在国际口译界产生轰动,并迅速流传开来,这是其中最主要的原因之一。但是释意学派过多依赖研究者个人的直觉体验,主要采用内省式理论思辨法建立自己的理论体系的做法,与20世纪80年代崛起的“科学研究派”大力提倡并身体力行的实证研究产生了矛盾。由于研究方法日渐保守,对待批评态度不积极,Seleskovitch和Lederer等人未能及时汲取认知心理学和心理语言学等学科的最新研究成果,对释意学派的理论核心进行更新、丰富和发展,这导致了释意理论在其诞生之后的几十年间,几乎没有出现新的发展和突破。随着80年代中期以后新一代更具研究意识、更好地掌握了口译研究方法的研究人员登上国际口译研究的中心舞台,释意学派及其口译理论的在国际口译研究界便慢慢丧失了它昔日的影响力。
释意理论是口译员培训和口译实践活动的理论基石,它的诞生开创了口译动态心理研究的先河,对国际口译研究格局的形成及未来发展产生了巨大而又深远的影响,同时它还对人类的机器翻译研究工作带来了深刻的启示。但是释意学派在其研究工作中始终拒绝语言学的口译研究方式,使口译客体被边缘化;此外它只关注成功的口译实践,而对传译失败的原因不作系统认真的分析,这削弱了它的实际实用价值,影响了它的进一步传播。释意学派认为口译就是译员动用自己的认知知识进行源语语篇进行“释意”的过程,但是对于如何把握“释意”的力度,使译员的理解与讲话人的欲说之言相吻合这个问题,释意理论并未作出进一步的说明。此外,释意理论还否认“不可译”问题的客观存在,并在口译实践中拒绝采用“陌生化”的口译策略,这在全球化时代的今天看来,是值得商榷的。
Deviating from the Anglo-American Analytic Philosophy, the Interpretive Theory of Translation is underpinned by the Embodied Philosophy. Both enlightened and inspired by psychology and cognitive science, the Paris School, represented by Danica Seleskovitch and Marianne Lederer, pioneered the study of psychological process of interpreting, a popular subject of modern interpreting studies.
The Interpretive Theory of Translation sees interpreting proper as a means of communication which focuses on the transmission of messages. It holds that the perception and comprehension, deverbalization, reproduction of the intended meaning of the original speaker constitute the whole cognitive process of interpreting with deverbalization as the critical intermediate stage of information processing. Based on this understanding, Seleskovtich proposed a triangular model of interpreting process and the hypothesis of deverbalization. However, Seleskovitch and her desciples neither came up with a detailed explanation of how messages lose their linguistic package and get stored and retrieved, and what the carriers of deverbalized message are, nor did they elaborate on the way how linguistic information is processed. Inspired by the Language of Thought hypothesis proposed by modern psycholinguistics and cognitive psychology, the dissertation holds that human thinking precedes and is bigger than its linguistic presentation, and that it is carried by both verbal forms and non-verbal symbols, and the mental processing of linguistic information in interpreting entails 3 pairs of six different cognitive operations, namely, serial processing and parallel distributed processing, top-down processing and bottom-up processing, coupled with automatic processing and controlled processing.
Theoretically underpinned by the Interpretive Theory of Translation, the Interpreter Training Model of ESIT is formulated in the social and linguistic context of Europe decades ago. The model stipulates that interpreting students are only allowed to practise SI into language A rather than language B, and that foreign language enhancement courses are not supposed to be the essential constituents of interpreter training programmes. As a matter of fact, this training model, if properly complied with, could ensure the high quality of conferenfce interpreter training. However, in response to the fast changing interpreting market situations in Europe and the Far East over the past two decades, the once training taboo of SI into language B and a language enhancement course for interpreting students is now being broken.
As practisearchers, Seleskovitch and Lederer show their immediate concern over interpreting practice and pedagogy, and this well accounts for the great popularity that their research work enjoys among the interpreting community. However, both Seleskovitch and Lederer make personal theorization by heavily relying on intuitive speculation rather than real scientific research which is favored by the somewhat heterogeneous scientific community of a new generation of researchminded practisearchers with more sophisticated research methodology and expertise, thus failing to make significant breakthroughs in updating their Interpretive Theory of Translation since its inception in the 1960's and 1970's.
The Interpretive Theory of Translation, a pioneer in the study of the dynamic process of conference interpreting, is the cornerstone for interpreting practice and pedagogy, and has excerted significant and far-reaching impact upon the formation of interpreting community and the academization of interpreter training. It also throws light on the research in machine translation. However, Seleskovitch and her desciples have marginalized speech texts by refusing to adopt the linguistic approach in their interpreting research, and their failure to probe into the root causes of unsuccessful interpreting by focusing merely on successful scenarios has reduced its theoretical value and affected its reception. What is more, Seleskovitch and her research community failed to explain to what extent interpreters are supposed to "interpret" the original speech. Their refusal to recognize the exsistence of untranslatability, and to adopt the foreignization stategy of interpreting is likely to arouse disputes in the interpreting community.
Seleskovitch明确了释意理论的研究对象(即:会议口译、意义)、提出了它的核心概念、生成了研究假说、建立了解释模型、确立了释意理论的总体框架,因此为释意理论的诞生和发展打下了坚实的理论基础;此外,她还和ESIT的同行们一起摸索并形成了一套口译教学模式,这套会议口译训练模式为高水平会议口译教学提供了质量保证,促使会议口译教学在世界各地走上了专业化道路。
Lederer吸收和继承了Seleskovitch的理论观点,她以语言、言语和记忆的关系为课题,对同声传译的认知过程进行了系统研究,提出了自己的解释模型;此外,她还将释意理论的适用范围从会议口译扩展到了笔译领域。Lederer为释意理论的发展所作出的贡献还在于:她对释意理论进行了系统的梳理和总结,丰富和完善了释意理论的术语体系。正是因为Lederer的努力,释意理论才能够在90年代最终走向成熟。
释意学派认为:口译是一种以意义传递为目的交际活动,为了实现意义的充分传递,口译员必须对源语讲话进行释意;释意需要口译员的认知补充,而认知补充是一个口译员的语言知识、主题知识、百科知识和语境知识相结合的过程。释意学派还认为:源语讲话的信息意义不是由讲话文本的语言结构决定的,而是口译活动主体(译员)和客体(文本)之间互动的结果,所以结构主义所倡导的语言分析法不能用于口译研究。释意学派对结构主义语言学和形式主义的拒绝,表明她们在口译研究工作中大胆摆脱了传统英美分析哲学的影响;她们对口译活动中主、客体关系的重新界定,对意义的崭新理解,充分反映了她们的体验哲学观,表明释意学派的口译研究正在向认知心理方向靠拢。
释意理论的“脱离源语语言外壳”假说是释意理论的核心概念,对释意理论的形成具有重大影响。实际上,释意理论体系就是建立在意义可以脱离语言外壳这一大胆的假设之上的。但是Seleskovitch提出的这一假说对语言外壳和思维(意义)关系的解释过于朴素和简单,它还把意义和语言形式的脱离绝对化。更重要的是,该假说自20世纪60年代成形之后就再也未能得到的释意学派研究人员的充实和发展。实际上认知心理学和心理语言学的“思维语”理论已经告诉我们:思维先于语言,大于语言,语言对思维有促进作用;人类的思维有语言思维和非语言思维两种形式。据此我们可以认为,人的思维有精细程度上的不同,口译过程中源语讲话的题裁和内容对意义是否能够脱离语言外壳影响很大。一般来说,口译过程中意义可能不会百分之百地脱离语言外壳,“脱离”现象也不太可能自始至终地发生;口译员在对源语语篇信息进行加工处理的过程中,自然语言仍有可能是意义的载体之一。
释意理论三角模型是Seleskovitch为了解释口译的心理过程而作出的一次大胆尝试,显示了Seleskovitch大胆的学术创新精神,也为口译研究的认知心理转向奠定了基础。它的建立对后来各种口译信息认知处理模型的诞生具有宝贵的启发和借鉴意义。但是释意学派口译三角模型对口译心理过程的解释显得过于简单和粗糙,它对于口译活动中介于理解和表达之间,与意义在认知记忆中的储存和提取有关的中介过程未能作出有说服力的分析和说明,这是Seleskovitch等人的研究工作和成果遭致批评的一个重要原因。实际上,当代认知科学的研究表明,意义的产生和传递过程比Seleskovitch设想的情况要复杂得多,人脑对语言信息的处理活动是难以用一个简单的语言与意义脱离的概念就能够解释清楚的。认知心理学和心理语言学提出的各种信息处理模型使我们相信,人脑对语言信息的处理可能是串行处理与“并行分布”处理、自上而下的处理和自下而上的处理、控制性处理和自动化处理等这3组6种信息处理方式共同参与的结果。
释意理论口译教学模式诞生于二战后的法国,它是由当时当地特殊的双语人才成长环境和口译市场需求所决定的。释意学派口译教学模式的确立是对职业会议口译训练作出的重大贡献,它能有效保证职业化口译教学的水准。人们对释意学派及其理论的了解也多是从接触它的口译教学模式开始的。但是在全球化时代的今天,欧洲和东亚地区的口译行业现实已经发生了重大变化,因此我们有必要对释意学派的口译教学模式作出必要调整,通过在口译专业课程中适量设置外语进修课程,对学生进行A语至B语方向的同传训练,来满足口译市场对口译服务的新需求。
同国际口译界早期出现的随感式、零散性口译研究相比,释意理论在系统性、理论性方面取得了很大进步。同时,释意派研究人员身为职业译员兼口译教师的特殊身份和经历也使他们的研究工作更加贴近口译现实,其研究成果也更容易被口译界接受,并能够对口译实践和口译教学产生直接的指导作用。释意理论之所以一经提出就在国际口译界产生轰动,并迅速流传开来,这是其中最主要的原因之一。但是释意学派过多依赖研究者个人的直觉体验,主要采用内省式理论思辨法建立自己的理论体系的做法,与20世纪80年代崛起的“科学研究派”大力提倡并身体力行的实证研究产生了矛盾。由于研究方法日渐保守,对待批评态度不积极,Seleskovitch和Lederer等人未能及时汲取认知心理学和心理语言学等学科的最新研究成果,对释意学派的理论核心进行更新、丰富和发展,这导致了释意理论在其诞生之后的几十年间,几乎没有出现新的发展和突破。随着80年代中期以后新一代更具研究意识、更好地掌握了口译研究方法的研究人员登上国际口译研究的中心舞台,释意学派及其口译理论的在国际口译研究界便慢慢丧失了它昔日的影响力。
释意理论是口译员培训和口译实践活动的理论基石,它的诞生开创了口译动态心理研究的先河,对国际口译研究格局的形成及未来发展产生了巨大而又深远的影响,同时它还对人类的机器翻译研究工作带来了深刻的启示。但是释意学派在其研究工作中始终拒绝语言学的口译研究方式,使口译客体被边缘化;此外它只关注成功的口译实践,而对传译失败的原因不作系统认真的分析,这削弱了它的实际实用价值,影响了它的进一步传播。释意学派认为口译就是译员动用自己的认知知识进行源语语篇进行“释意”的过程,但是对于如何把握“释意”的力度,使译员的理解与讲话人的欲说之言相吻合这个问题,释意理论并未作出进一步的说明。此外,释意理论还否认“不可译”问题的客观存在,并在口译实践中拒绝采用“陌生化”的口译策略,这在全球化时代的今天看来,是值得商榷的。
Deviating from the Anglo-American Analytic Philosophy, the Interpretive Theory of Translation is underpinned by the Embodied Philosophy. Both enlightened and inspired by psychology and cognitive science, the Paris School, represented by Danica Seleskovitch and Marianne Lederer, pioneered the study of psychological process of interpreting, a popular subject of modern interpreting studies.
The Interpretive Theory of Translation sees interpreting proper as a means of communication which focuses on the transmission of messages. It holds that the perception and comprehension, deverbalization, reproduction of the intended meaning of the original speaker constitute the whole cognitive process of interpreting with deverbalization as the critical intermediate stage of information processing. Based on this understanding, Seleskovtich proposed a triangular model of interpreting process and the hypothesis of deverbalization. However, Seleskovitch and her desciples neither came up with a detailed explanation of how messages lose their linguistic package and get stored and retrieved, and what the carriers of deverbalized message are, nor did they elaborate on the way how linguistic information is processed. Inspired by the Language of Thought hypothesis proposed by modern psycholinguistics and cognitive psychology, the dissertation holds that human thinking precedes and is bigger than its linguistic presentation, and that it is carried by both verbal forms and non-verbal symbols, and the mental processing of linguistic information in interpreting entails 3 pairs of six different cognitive operations, namely, serial processing and parallel distributed processing, top-down processing and bottom-up processing, coupled with automatic processing and controlled processing.
Theoretically underpinned by the Interpretive Theory of Translation, the Interpreter Training Model of ESIT is formulated in the social and linguistic context of Europe decades ago. The model stipulates that interpreting students are only allowed to practise SI into language A rather than language B, and that foreign language enhancement courses are not supposed to be the essential constituents of interpreter training programmes. As a matter of fact, this training model, if properly complied with, could ensure the high quality of conferenfce interpreter training. However, in response to the fast changing interpreting market situations in Europe and the Far East over the past two decades, the once training taboo of SI into language B and a language enhancement course for interpreting students is now being broken.
As practisearchers, Seleskovitch and Lederer show their immediate concern over interpreting practice and pedagogy, and this well accounts for the great popularity that their research work enjoys among the interpreting community. However, both Seleskovitch and Lederer make personal theorization by heavily relying on intuitive speculation rather than real scientific research which is favored by the somewhat heterogeneous scientific community of a new generation of researchminded practisearchers with more sophisticated research methodology and expertise, thus failing to make significant breakthroughs in updating their Interpretive Theory of Translation since its inception in the 1960's and 1970's.
The Interpretive Theory of Translation, a pioneer in the study of the dynamic process of conference interpreting, is the cornerstone for interpreting practice and pedagogy, and has excerted significant and far-reaching impact upon the formation of interpreting community and the academization of interpreter training. It also throws light on the research in machine translation. However, Seleskovitch and her desciples have marginalized speech texts by refusing to adopt the linguistic approach in their interpreting research, and their failure to probe into the root causes of unsuccessful interpreting by focusing merely on successful scenarios has reduced its theoretical value and affected its reception. What is more, Seleskovitch and her research community failed to explain to what extent interpreters are supposed to "interpret" the original speech. Their refusal to recognize the exsistence of untranslatability, and to adopt the foreignization stategy of interpreting is likely to arouse disputes in the interpreting community.
引文
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