从佛经翻译的“文质”讨论看中国传统英语翻译话语 [2]
论文作者:www.51lunwen.org论文属性:硕士毕业论文 thesis登出时间:2017-09-20编辑:lgg点击率:5104
论文字数:39568论文编号:org201709132117418020语种:英语 English地区:中国价格:$ 66
关键词:英语翻译论文质佛经翻译中国传统翻译话语
摘要:本文是英语翻译论文,本文旨在给出一个比较全面地对文文和智质制作特点讨论的总结探讨,希望有助于中国传统话语所激发的中国方式在现代翻译研究的思考。
translation theories in China” has been discussed forseveral decades since Mr. Dong Qiusi put forward the topic in the middle of the 20thcentury. Dong said in his article “The Standards and Important Points in TranslationCriticism” that “…Few people now in China study translation theory. We only havesome temporary translation regulations for reference and some fragmentary thoughtsbased on past experience. Though they are valuable and had great effects, they areobviously not in a system.”(董秋斯 1950)3Over the years, Chinese scholars have worked in different directions to developtranslation theories in China. Some scholars have been dedicated to introducingWestern translation theories and applying them in analyzing Chinese translationworks and discussing translation issues. Some have been exploring the historicalmaterials recording translation activities in China, hoping that the analysis of thesematerials would produce something valuable in the field of translation studies.Though the research directions vary from each other, their efforts have contributed alot to the development of translation studies in China.In the preface to his book Analects on Translation, Luo Xinzhang made a briefsummary about the major translation“theories” in China (罗新璋 1983:7:9)4andemphasized the consistency of traditional Chinese translation “theories”, based onwhich he promoted the “development of Chinese translation theories with its ownsystem” (罗新璋 1983:7:9). This article was quite influential at that time and wasfollowed by many discussions around this topic.
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1.2 Brief Introduction of the Discussion about Wen 文 and Zhi 质in Sutra Translation
It is generally accepted that the discussion about Wen 文 and Zhi 质 is the firsttheoretical discussion on translation issues in the Chinese translation history (陈福康2000:14-17). The discussion started (with records) around the mid second centuryand lasted for several hundred years until the Song Dynasty. Records of thediscussion often appear in the form of remarks, comments, translation prefaces,biographies of eminent Buddhist monks and collections of polemical
essays. Manyprominent sutra translators were involved, including Zhiqian 支 谦 (around 2ndcentury), Dao’an 道安(314-385), Kumarajiva 鸠摩罗什(344-413), Huiyuan 慧远(334-416), Yancong 彦琮(557-610), Xuanzang 玄奘(600-664) and Zanning 赞宁(919-1001), etc. All of them are prominent figures in the sutra translation historywho not only produced large amounts of important translation works but also leftvaluable thoughts on translation activities.The concepts of Wen 文 and Zhi 质 find their origin in China’s traditionalwriting, literature critics and aesthetic comments. Confucius once said, “Whensubstance [zhi, 质] outweighs attention to form and beauty [wen, 文], there is thecoarseness [ye, 野] of the unmannered; when attention to form and beauty [wen, 文]outweighs substance [zhi, 质], there is pedantry [shi, 史] of a scribe. Only whensubstance [zhi, 质] and attention to form and beauty [wen, 文] are equally blendeddo we get the man of true virtue.” [质胜文则野,文胜质则史。文质彬彬,然后君子。]5Here, Wen 文 and Zhi 质, referring to “attention to form and beauty” and“substance” respectively, are used by Confucius to indicate the qualities of an idealman of true virtue.
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Chapter 3 Analysis of the Discussion....... 43
.1 The Concepts of Wen 文 and Zhi 质..........43
3.2 The Translation Topics Covered by the Discussion about Wen 文 andZhi 质....... 4
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