异化、归化翻译对策在翻译实践中的运用论文
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点赞:29889
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最后更新时间:2024-01-28
摘 要：译者是翻译工作的主体，具有译者主体性。译者本身会因为对翻译目的的不同认识不同的翻译策略或翻译原则。本文主要浅谈不同译者在翻译实践中对异化（直译）、归化（意译）翻译策略的运用。
关键词：译者；异化；归化
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[文章编号]1006-2831（2013）08-0211-3 doi：10.3969/j.issn.1006-283
在过去的文学翻译（汉英）中，对中国文化的处理主要有两种手法：以源语文化为认同的异化（foreignization）原则和目标语为归宿的归化（domestication）翻译原则（金惠康，2003： 89）。也就是说异化和归化是一对矛盾，异化要求忠实原文作者，而归化要求贴近读者，迁就读者，尽可能地把源语行为模式纳入译文读者的文化范畴。还有学者认为：在结构主义翻译理论中，“异化”“归化”分别取代了“直译”“意译”（董明，2011： 114）。译者是翻译主体，应该根据翻译所要达到的预期目的，做出判断，是要忠实于作者还是要靠近读者，从而决定异化策略还是归化策略。
以下这段文字摘自季羡林《游唐大招提寺》，主要讲述中国唐代和尚鉴真不辞劳苦，东渡日本传播佛经的故事。笔者和参考译文译者分别了不同的翻译原则。笔者主要运用了归化翻译原则，以读者为归宿；而参考译文译者钱炜1、林珍珍2主要了异化翻译原则，以贴近源语作者为归宿。但个别句子也倾向于归化或意译。
①鉴真爱不爱日本人民呢？②他当然是爱的。③他怀着满腔炽热的感情爱日本，爱日本人民。④他同中国人民一样，深深地体会到中日两国人民的亲密关系，决心为日本人民牺牲自己的一切，把他认为能济世度人的佛法传到日本去。⑤为了日本人民的幸福，他毅然决然离开了自己的祖国。⑥在当时想到日本去，简直难于上青天。⑦今天讲一衣带水，形容两国邻近，非常轻松，非常惬意。⑧然而海中波涛滚滚，龙蛇飞舞，用木头造的船横渡，其艰险决非今日所能想象。⑨鉴真尝试过几次，都失败了，最后终于九死一生，到了日本。⑩如果对日本人民不抱有最深沉的爱，能做到这一步吗？
笔者译文：①Did Jianzhen love Japanese people？ ②Of course he did. ③He harbored passionate feelings for Japan and Japanese people.④Like other Chinese， he felt， from the bottom of his heart， the intimate relationship between Chinese and Japanese and was determined to devote himself heart and soul to spreading to Japan the Buddha tenets which he believed would relieve the people of Japan. ⑤Therefore， for the happiness of Japanese people， he left China for Japan resolutely， ⑥which was thought to be almost impossible at that time.⑦Today， when talking about “the narrow strip of water”， we refer to the easy access to a close neighbor. ⑧But the sea between China and Japan was roaring with rolling wes. Even today we can’t imagine how hard and dangerous it was for Jianzhen to cross the sea in a wooden boat. ⑨He tried several times and arrived in Japan finally with a narrow escape. ⑩How could he he made it without the deep love for Japanese people？
参考译文：①Did Monk Jianzhen love the Japanese people？ ②Of course， he did. ③He loved Japan and the Japanese people passionately. ④Like the Chinese people， he was deeply aware of the close relationship between the two peoples. That was why he made up his mind to sacrifice himself to spread life-and-world-sing Buddhi to Japan.⑤To promote the happiness of the Japanese people， he bid goodbye to his motherland determinedly. ⑥It was by no means easy to go to Japan from China in Jianzhen’s time. It was， indeed， more difficult than flying into the blue sky. ⑦While it is easy enough for us today to describe the relationship between China and Japan as close as two pieces of land separated by a mere strip of water， ⑧sailing in a wooden boat across the often stormy sea from one country to the other was exceedingly difficult， involving untold hardships and risks. ⑨Monk Jianzhen tried many times and failed just as many. Finally he made it to Japan， hing survived untold hazards. ⑩If he hadn’t had the most profound love for the Japanese people， how could he he displayed so much courage and stamina？
关键词：译者；异化；归化
[]A
[文章编号]1006-2831（2013）08-0211-3 doi：10.3969/j.issn.1006-283
1.2013.03.054
世界经济一体化的发展及中国国际地位的不断提高，中西文化交流日益频繁，翻译作为一种传播文化的有效手段，越来越凸显出自身的性。受人类认识发展的一般辩证规律的支配：只要翻译实践进行到一定的程度，会随之产生翻译理论（陈福康，2011）。的翻译理论译者在漫长艰辛的翻译实践中的，这些理论反过来又会指导后来的翻译实践。而译者是翻译工作的主体，具有译者主体性。译者本身会因为对翻译目的的不同认识不同的翻译理论或翻译策略。本文主要浅谈不同译者在翻译实践中对异化、归化翻译策略的运用。在过去的文学翻译（汉英）中，对中国文化的处理主要有两种手法：以源语文化为认同的异化（foreignization）原则和目标语为归宿的归化（domestication）翻译原则（金惠康，2003： 89）。也就是说异化和归化是一对矛盾，异化要求忠实原文作者，而归化要求贴近读者，迁就读者，尽可能地把源语行为模式纳入译文读者的文化范畴。还有学者认为：在结构主义翻译理论中，“异化”“归化”分别取代了“直译”“意译”（董明，2011： 114）。译者是翻译主体，应该根据翻译所要达到的预期目的，做出判断，是要忠实于作者还是要靠近读者，从而决定异化策略还是归化策略。
以下这段文字摘自季羡林《游唐大招提寺》，主要讲述中国唐代和尚鉴真不辞劳苦，东渡日本传播佛经的故事。笔者和参考译文译者分别了不同的翻译原则。笔者主要运用了归化翻译原则，以读者为归宿；而参考译文译者钱炜1、林珍珍2主要了异化翻译原则，以贴近源语作者为归宿。但个别句子也倾向于归化或意译。
①鉴真爱不爱日本人民呢？②他当然是爱的。③他怀着满腔炽热的感情爱日本，爱日本人民。④他同中国人民一样，深深地体会到中日两国人民的亲密关系，决心为日本人民牺牲自己的一切，把他认为能济世度人的佛法传到日本去。⑤为了日本人民的幸福，他毅然决然离开了自己的祖国。⑥在当时想到日本去，简直难于上青天。⑦今天讲一衣带水，形容两国邻近，非常轻松，非常惬意。⑧然而海中波涛滚滚，龙蛇飞舞，用木头造的船横渡，其艰险决非今日所能想象。⑨鉴真尝试过几次，都失败了，最后终于九死一生，到了日本。⑩如果对日本人民不抱有最深沉的爱，能做到这一步吗？
笔者译文：①Did Jianzhen love Japanese people？ ②Of course he did. ③He harbored passionate feelings for Japan and Japanese people.④Like other Chinese， he felt， from the bottom of his heart， the intimate relationship between Chinese and Japanese and was determined to devote himself heart and soul to spreading to Japan the Buddha tenets which he believed would relieve the people of Japan. ⑤Therefore， for the happiness of Japanese people， he left China for Japan resolutely， ⑥which was thought to be almost impossible at that time.⑦Today， when talking about “the narrow strip of water”， we refer to the easy access to a close neighbor. ⑧But the sea between China and Japan was roaring with rolling wes. Even today we can’t imagine how hard and dangerous it was for Jianzhen to cross the sea in a wooden boat. ⑨He tried several times and arrived in Japan finally with a narrow escape. ⑩How could he he made it without the deep love for Japanese people？
参考译文：①Did Monk Jianzhen love the Japanese people？ ②Of course， he did. ③He loved Japan and the Japanese people passionately. ④Like the Chinese people， he was deeply aware of the close relationship between the two peoples. That was why he made up his mind to sacrifice himself to spread life-and-world-sing Buddhi to Japan.⑤To promote the happiness of the Japanese people， he bid goodbye to his motherland determinedly. ⑥It was by no means easy to go to Japan from China in Jianzhen’s time. It was， indeed， more difficult than flying into the blue sky. ⑦While it is easy enough for us today to describe the relationship between China and Japan as close as two pieces of land separated by a mere strip of water， ⑧sailing in a wooden boat across the often stormy sea from one country to the other was exceedingly difficult， involving untold hardships and risks. ⑨Monk Jianzhen tried many times and failed just as many. Finally he made it to Japan， hing survived untold hazards. ⑩If he hadn’t had the most profound love for the Japanese people， how could he he displayed so much courage and stamina？