摘要
《道德经》是我国的优秀文化典籍，在我国的文学作品中具有重要的地位，是中华名族丰富的文化遗产和精神遗产。语言是文化的一种表达方式，语言的发展与文化的发展有着不可分割的联系。对于《道德经》的翻译研究更是一种文化的交流和世界文化的传播。本研究主要是浅析译者主体性在《道德经》翻译中的体现，选取了林语堂和亚瑟韦利的译作。译者在翻译过程中不只是单纯的文字转换，而是进行几次文化转换和交流，所以译者的作用越来越显得重要。译者主体性是研究翻译的一个新的出发点，他们不再是翻译单纯的“仆人”。译者在翻译过程中能够主动操纵和转换原译文。
通过对《道德经》两个不同国籍的译者作品从译者主体性角度切入，进行一系列的对比分析，得出以下结论：林语堂和亚瑟韦利在《道德经》翻译过程中，都体现出各自的翻译风格，林语堂追求原文的忠实，但又不被格律所束缚，追求风格和内容的美，让读者身临其境；亚瑟韦利倡导“文字翻译”，力求还原，追求通俗易懂；不同的翻译环境会使得译者做出不同的语言上的转换，林语堂是国学大家，林语堂深受儒家思想熏陶，并了解现代汉语学的知识，他的目的是为了传播中国文化；亚瑟韦利受到欧美浪漫主义影响，所以他的翻译更倾向于一种对汉文化的研究，他是为了在中方世界找到西方世界可接受的精神世界。
关键词：中英互译；《道德经》；译者主体性；
ABSTRACT
Tao Te Ching is an excellent cultural classic in China, plays an important role in Chinese literary works, and is a rich cultural heritage and spiritual heritage of Chinese famous people. Language is an expression of culture, and the development of language is inextricably linked with the development of culture. The translation study of Tao Te Ching is a kind of cultural exchange and dissemination of world culture.This study mainly analyzes the embodiment of translator’s subjectivity in the translation of Tao Te Ching, and selects the translations of Lin Yutang and Arthur Waley. In the process of translation, the translator not only simply changes words, but also makes several cultural changes and exchanges, so the translator’s role becomes more and more important. Translators can actively manipulate and transform the original translation in the process of translation. Through a series of comparative analysis of the translator’s works of two different nationalities in Tao Te Ching from the perspective of translator’s subjectivity, the following conclusions are drawn: Lin Yutang and Arthur Waley both embody their own translation styles in the process of translating Tao Te Ching.
Lin Yutang pursues the faithfulness of the original text, but is not bound by metrical rules, and pursues the beauty of style and content, so that readers can be immersed in it; Arthur Waley advocates “text translation”, strives for restoration and pursues easy to understand; Different translation environments will make translators make different language changes. Lin Yutang is a master of Chinese studies. Lin Yutang is deeply influenced by Confucianism and understands the knowledge of modern Chinese studies. His purpose is to spread Chinese culture; Arthur Waley is influenced by European and American romanticism, so his translation tends to study Chinese culture, in order to find an acceptable spiritual world in the Chinese world.
Key words: C-E translation; Tao Te Ching; translator’s subjectivity
Ⅰ.Introduction
1.1 Research background
Tao Te Ching is the crystallization of Chinese civilization, the rich cultural and spiritual heritage of the Chinese nation, and the cultural wealth shared by all mankind. Tao Te Ching is the most widely translated book besides Bible. It has far-reaching influence in ancient times, contemporary China and overseas. The core of Tao Te Ching is that Tao covers all aspects of philosophical thinking from real life to the origin of the universe, which has a profound impact on ancient Chinese philosophy, science, politics and religion. Laozi is the first philosopher in China. His work Tao Te Ching is the first complete philosophical classic in Chinese history. We have to see that translation is the key factor that keeps the Tao Te Ching popular and respected. With the increase of China’s soft power, the translation of Chinese classical books plays an increasingly important role. International communication is becoming more and more frequent. Tao Te Ching is a classic work that promotes the cultural exchange between China and the West.Since the 20th century, translation theory has flourished. However, in translation, the translator’s role is gradually weakened. With the increasing concern of translators in the translation field, the study of translators has become a trend in translation studies. However when we take a closer look at the relevant studies, it could be easily discovered that the role, status, function, and subjectivity of translators are merely routinely mentioned or taken as the objective side effects of their thematic studies when the main themes and principal contents are dealt with. It is believed that translators play many roles such as interpreters, educators, experts and scholars. Tian Debei (2000) and Yang Nengwu (1987,1993) hold that translators are not only translators, readers, authors, creators and researchers, but also scholars and writers.
In this paper, two versions of Tao Te Ching are selected to analyze and compare the translator’ s subjectivity, aiming at exploring the importance of translator’s subjectivity in translation,hoping to enlighten the spread of Chinese classical culture and make translators pay more attention to the subject. Many people think that translation is a practice that makes perfect, which does not need theoretical support. However, in fact, every translator has his own characteristics, and everyone is a dynamic subject, so translation is a conscious ideological activity. It is very important for us to study that human beings exert translator’s subjectivity.
1.2 Research significance
The translation of Tao Te Ching has achieved great success. It is a very famous classic of Chinese classical culture. At present, it is one of the most translated works of ancient Chinese classics. At first, the study of Tao Te Ching was mostly philosophical, and it started from abroad. Chinese people is paying more and more attention to the dissemination and inheritance of Chinese traditional culture. Tao Te Ching is the essence of Laozi’s thought, emphasizing the relationship between Tao and nature, respecting the laws of nature, and governing by doing nothing, which is an excellent spiritual wealth of Chinese traditional culture. For us human beings, our natural view and world view can be truly successful only if we conform to the laws of nature, do not violate the laws, adapt to these laws and act according to the laws. Only when we understand our own cultural connotation can we make our precious spiritual wealth deeply rooted in people’s hearts and be easily accepted. Tao Te Ching is composed of Tao Ching and De Ching.The purpose of studying the translation of Tao Te Ching is to better spread Laozi’s thoughts abroad and increase cultural soft power.
British and American countries have deep feelings about Laozi’s thoughts, and studying Laozi’s thoughts has become an international phenomenon. In recent years, the translator’s subjectivity has also been recognized and studied by the translation circles. A translator is no longer a simple servant of translation, but a person who acts as an active translator in the process of translation. The focus of attention has gradually shifted to the study of the translator’s influence on translation, which is a good thing for the translation community. Translators can produce more works that meet readers’ needs in translation, and can make great changes in order to adapt to readers without losing translation principles, which deserves our study.
1.3 Research technique
This thesis adopts the comparative study of translated texts, which focuses on the original texts and pays attention to the comparison between the translated texts and translation standards. Contrastive analysis of translated texts is a basic method to study translation. By comparison, it can be found that the merits and improvements in two or several versions provide a new method and concept for our future translation, which is worth learning and learning from each translator.
Then, the author chooses the theory of translator’s subjectivity to study how the two authors embody their translation strategies and principles in their respective translations. How various factors influence translators’ translation thinking, focusing on how translators’ subjectivity works. The close reading of the text is the foundation of the discussion, and the analysis of the text is a process of how to explain it.The structure of this thesis is to first introduce the research background and significance, then briefly introduce the knowledge background of Tao Te Ching and two translators, and finally pick out the sentences and fragments that I think are worth studying to make some analysis.
II. Theoretical Framework
2.1 The meaning of translator’s subjectivity
Traditional translation theory emphasizes that the original is the basis of translation, and the standard of translation is whether it conforms to the original, which enlarges the function of the original. Researchers are a very important factor in translation activities. Translator is the subject of understanding the original text, expressing the original text and transmitting ideas to readers, which has a great influence on translation activities. On the Methods of Translation discusses the ways and principles of translation in theory: the translator leads the author to approach the reader without disturbing the original. He equated “interpretation” with translation, pointing out that every translation is an explanation.The translation process is a cross-language meaning transmission process including two encoding and decoding processes. The former encoding and decoding process is carried out in the source language context, and the latter process is carried out in the target context. Firstly, the author of the original text, as the communicator of meaning, decodes the source language to produce the original text, and then the translator decodes it; Then the translator encodes the decoded meaning of the original text to generate a translation, and the target language reader decodes the translation. Because there are inevitable differences between the language and culture of the target language and that of the source language, the translator’s decoding and coding process is in different contexts, and his perspective is constantly changing. At the level of understanding, translators should adapt to the context and communicative background of the source language, and rely on the language factors of the source language, including grammatical rules, language habits, stylistic features, etc., in order to accurately and completely understand the original information and the author’s intention; At the expressive level, translators should conform to the grammatical rules, language habits and cultural background of the target language, so as to express the original meaning they understand in an appropriate way. Therefore, in translation, the translator should not only adapt to the language structure and context of the source and target language at the level of understanding and expression, but also consider and adapt to other elements in the whole translation process as comprehensively as possible, such as translation purpose, intention of the original author, text features and functions, professional information, cognitive level and acceptability of target readers, etc.
2.2 Translator’s subjectivity status
Translation is an activity in which translators participate. The translator’s translation is special: on the one hand, he has to face the author and the starting language culture; On the other hand, to face the culture of readers and translators, translators always have to choose how to balance them. In addition, relative to the author, the translator is the reader, and relative to the reader, he is the author of the translation. However, the translator is by no means a simple reader or a real author: in the whole translation process, the translator must first read and understand the original as a reader, and then, as the author of the translation, regenerate the original in the target language through language conversion. Therefore, regardless of the form of translation, the translated works are deeply branded by the translator. If there are several versions of the same original work, it is because different translators choose different translation strategies and methods according to their own external conditions and their own ideas and wishes; Different translation strategies and methods are the inevitable result of different translation positions. In addition, no matter what kind of cultural and linguistic background the translator performs the translation, no matter what social criteria he follows, the translation is always done by the translator, who always has his own unique ideas and ways of thinking, and has different knowledge structure and language habits and ways from others. Translators do not passively change languages in the process of translation. That is to say, translators always integrate their understanding of translation and translation standpoint into the process of translation, which leads to different translators’ different treatment of the same original work, and also produces different translated versions of the same original work. Therefore, in the process of translation practice, the translator has a great influence on the formation and quality of the translated works. However, in the history of translation, many translation practitioners and translation theorists, including the translator himself, have experienced a process of constant change and enrichment in their understanding of the translator’s active participation in translation practice. The translator is undoubtedly the most active, active and subjective factor. As the reader of the original work and the creator of the translated work, he has become the link between the original work, the original author and the reader, which is different from the loyalty of the “servant” in the traditional sense.
Ⅲ. Literature Review
3.1 Introduction of Tao Te Ching
Tao Te Ching is a philosophical work of Laozi in the Spring and Autumn Period. It is the main source of Taoist philosophy. Its central meaning is the word “Tao”, which is the first book with a complete philosophical system and dialectical thought in the history of Chinese philosophy. It isthe main source of Taoist philosophy. Its central meaning is “Tao” and “virtue”: “Tao” is not only the way of the universe and nature, but also the method of individual practice, that is, monasticism; “Virtue” is not the morality or virtue that is usually thought, but the special world outlook, methodology and way of dealing with people that monks should have. It is to teach people how to practice monasticism.It is the foundation, and Tao is the sublimation of virtue. It is the first book in the history of Chinese philosophy with a complete philosophical system and dialectical thought. Laozi’s thought not only has a great influence on ancient and modern China, but also has great significance for western countries. The Tao Te Ching has only over 5,000 words. Although the number of words is small, it covers all kinds of reasons. Let people sigh for it. This book covers the dialectical methods of cosmology, outlook on life and values, including the wisdom of governing the country, human cultivation, military philosophy and so on. Politicians can appreciate the great “Tao” of governing the country by the world, military strategists can explore the strategy of fighting with soldiers, entrepreneurs can realize the wisdom of doing business and managing money, scholars can get the magic of making statements and doing scholarly research, and everyone can learn the moral rationality of self-cultivation.The center of Tao Te Ching is to expound the political philosophy of “natural inaction”. In politics, it advocates “inaction”, that is, it opposes interference in social life by artificial means, including various cultural etiquette, and respects the “natural” law of life; As for the attitude towards life, we also advocate quietness, concession and weakness, but this is not as negative as later generations have understood, because femininity, which Laozi admires, is actually a long-term way and a way to win. Because of the law that extremes meet, in society, too much emphasis on one aspect will have the opposite effect. Of course, if the behavior “because of its nature” is not well regulated, the society will become chaotic and lack of order. The Tao Te Ching is a wonderful work in the long history of the Chinese nation, in which everyone will have different understandings and gains after reading the profound truth of lasting appeal.
3.2 The English translation of Tao Te Ching
Tao Te Ching is the representative of oriental culture. Since 1816, there have been more than 250 English versions. The translation history of Tao Te Ching can be divided into three stages: the period of Christianization, the period of western adaptation and the period of plural interpretation.
(1）Christianization(1868-1915)
There were 14 versions of Tao Te Ching in the early stage of English translation (1868-1915). The main translations are John Chamorr’s translation in 1868, George Alexander’s translation in 1895 and James Legge’s translation in 1891. Translators are mostly missionaries. For missionary purposes, translators interpret Chinese people’s morality, thoughts and social principles in their translations, and find similarities with their religions and philosophies, thus proving that their religions and philosophies have the characteristics of universal applicability. Therefore, the translations of this period use a large number of Christian terms and concepts to explain Taoist thoughts, and the language is simple, plain and catchy, which is very popular. For example, in George Alexander’s translation in 1895, he translated “Tao” into “God” and “The Beginning of Heaven and Earth” into “Creator”. These translations will make English readers feel kind and familiar, just like reading their own Christian classics. Adapted to the cultural environment at that time, it was successfully spread at this stage.
(2)Period of western adaption(1915-1973)
In the second period, there were about 30 translations, with Willy’s translation as his masterpiece. The outbreak of the first world war marked the end of western rational culture and the breakdown of industrial civilization. After the two world wars, the western world was full of turmoil and despair. People began to doubt their own culture and beliefs. On the contrary, Laozi’s ideological concept of “One for Heaven and Man”, the principle of doing things according to the law and nature, the behavior of “doing nothing”, and the viewpoint of opposing war and advocating harmony are precisely the ideological sustenance that the western world is looking for. Therefore, this beneficial person breaks away from the way of interpreting the Tao Te Ching with Christian terms and concepts, but pays direct attention to exploring the philosophical connotation of the Tao Te Ching and expressing his thoughts. For example, in the early days of Alexander’s “God”, most translators in the second period chose to use “way” and “Tao” to translate “Tao”, while Willy used “way” and “Tao” alternately, which can help readers understand and accept the exotic style of transliteration. It can be seen from this that the translation of Tao Te Ching has tended from domestication to foreignization in this period.
(3)The third stage of the translation of Tao Te Ching
From 1973 to now, the translation and dissemination of Tao Te Ching entered the third stage, during which more than 80 translations were published, especially the translation of sinologists, which made great contributions to the exploration of the original intention of Tao Te Ching and the dissemination of the complete elements of Taoist thought. A famous philosopher at St. John’s University in the United States, whose translation Tao-te-ching: A New Translation was published in 1989, has made great contributions to the spread of Tao Te Ching in the English world.In addition to this more faithful and alienated translation, the translations of some best-selling authors were popular in the third period. Their translations are most popular with ordinary readers, which is mainly due to their modern exposition of Taoism, which has replaced the traditional words about ancient China with ordinary things familiar to people in the English-speaking world, making the essence of Taoism more easily accepted by ordinary readers.
3.3 Previous studies on English translation of Tao Te Ching at home and abroad
Domestic research on the translation of Tao Te Ching began in 1992, Since The Text That Can Be Translated Is Not Unvarying Text: Free Talk On English Translation Of The Lao Tzu, the earliest article on the translation of Tao Te Ching in China came into being in 1992. Wang Rongpei stressed that there is no completely equivalent translation to the original text, and the only thing that translators could do is to try their best to be closer to the original text(Fang Yuehong,2016). Cui Changqing introduced the translation of several versions of Tao Te Ching in the article A Preliminary Study of the English Translation of Tao Te Ching (1997). This paper first sorts out the origin of Tao Te Ching, and points out that Tao contains three basic meanings: (1) the general origin of the emergence and development of all things in the universe; (2) Natural laws; (3) The norms of human society. After that, the author introduced “Tao” in a large amount of space, summarized Laozi’s thoughts, and listed the achievements in the research of Tao Te Ching in China. By enumerating a large number of examples, readers can understand the spread and expression of the thought of Tao Te Ching in western translation. Xin Hongjuan et al. combed and introduced the spreading process of Tao Te Ching in the English world in the article “Tracing the Trail of Laozi: A Diachronic Description of the English Translation of Tao Te Ching” (2008). This paper makes specific statistics on the translation of Tao Te Ching, among which there are more than 180 English versions. There have been three translation climaxes, which were all influenced by the social, historical and cultural background at that time. Therefore, there are great differences in translation purposes, translation strategies adopted and the choice of Chinese texts. Zhang Xiaogang (2010) studied the number of English versions of Tao Te Ching. Today, there are more than 300 English versions of Tao Te Ching, but only about 170 have real versions. The author expresses his own views on the phenomenon and attitude of translating Tao Te Ching into English. He thinks that there are many Chinese versions of Tao Te Ching, including the handed down versions, silk books and bamboo slips Laozi. There is a big difference in the texts, and there is no unified base, which leads to the phenomenon of many English versions. The author thinks that Tao Te Ching is so profound, and its profound cultural background and profound true meaning should lead translators to exert their talents.
Foreign countries are also very interested in exploring the Tao Te Ching. The first English sinologist to translate Tao Te Ching was John Chalmers (1825-1899). He was the main writer of Seven Days of Chinese and Foreign News, which was founded in 1865. In 1868, he translated Tao Te Ching into English (The Speculations on Metaphysics,Polity and Morality of “The Old Philosopher”, Lau-tsze) and published it in Publishing House, London. This translation pioneered the English translation of Tao Te Ching and became an important reference resource for future generations to translate and introduce Tao Te Ching. In 1884, Balfour published his monograph Taoist Texts: Ethical, Political and Speculative which included his translation of Tao Te Ching. Although later English versions of Tao Te Ching somewhat covered the early Sinology achievements, his translation provided an important reference for later scholars to study the translation of Tao Te Ching. The third English translator of Tao Te Ching is James Legge, an English sinologist who is famous for translating Chinese Confucian classics. Legge came to China to preach in 1839. During his missionary work, he translated and studied Chinese ancient classics, explored Chinese religious culture and published Chinese newspapers and periodicals. In 1891, Legge published Chinese Holy Books: Taoist Scriptures in Oxford. Since its publication, Legge’s translation of Tao Te Ching has played an extremely important role in the study of Taoist philosophy in international academic circles. Then another influential English translator was Arthur Waley (1889-1966). Waley has never arrived in China, but his understanding of Chinese classical thoughts far exceeds that of contemporary sinologists. The Way and Its Power: A Study of the Tao Te Ching and Its Place in Chinese Thought was published in 1934. This book gives a detailed explanation on the legends of Laozi and the writing of Tao Te Ching, various Chinese annotated versions of Tao Te Ching. This book focuses on conveying Laozi’s philosophical thoughts, and his translation is literal translation, not literary translation. This translation has a great influence on the spread of Laozi’s thought, and has been reprinted many times. It is a relatively peer translation in the western world at present.
Ⅳ.A Comparison between Lin Yutang and Arthur Waley
4.1 Translator’s identity style
Lin Yutang, as a master of Chinese and Western studies, has achieved great success in translating Tao Te Ching. Lin Yutang went to church school since he was a child. The advantage is that he doesn’t have to pay tuition fees and saves a lot of economic expenses. At the same time, it also means that Lin Yutang’ s family is not very rich, and most of the students in church schools are poor children who can’t afford to go to state-run schools. This experience will inevitably affect his feelings for ordinary people. In addition, his experience of studying abroad is not very smooth and sometimes difficult, which narrows his distance from the general public. All these things, in a subtle way, make his articles more popular. Everyone who learns something becomes a character, which affects people’s practical behavior. Lin Yutang’s love for Laozi and Zhuangzi’s philosophy makes him feel free and humorous from time to time like Zhuangzi. He was the first in the history of Chinese translation studies to explicitly put forward modern linguistics and psychology as the basis of translation theory, which was closely related to his profound linguistic attainments. He first appeared in the literary world as a linguist.His research on western literature, linguistics has shaped his serious and spiritual side.These characters affect his pursuit of beauty and the integration of Chinese and Western philosophies. Lin Yutang believed in Christianity. He integrated Chinese and Western cultures and looked at the changes of the world with romantic feelings. Exploring from the humanistic point of view, taking fate as the foundation of writing books, and integrating the inherent romantic thoughts of the Chinese nation and the quintessence of Taoism and Confucianism, we translated the Tao Te Ching. Lin Yutang’s humanistic thought is centered on Confucian theory, and the focus of humanism is just on people and emphasizes people’s experience. It can be seen that humanism pursues “humanism” and “rationality”. Taoism is actually a humanistic spirit. Because of its historical background, personal experience and religious belief. Lin Yutang pointed out that the problem of translation can be said to be the problem of language and mind, and that if we want to solve this problem objectively. It is necessary to explain the facts of language and writing psychology first, and then make a conclusion about the translator’s standard and attitude, fully affirming and expounding the modern linguistic and psychological basis of translation. Based on this, Lin Yutang’s translation view advocates reasoning and expounding translation problems with modern Chinese studies and psychology. Lin Yutang made it clear that the translation must be faithful to the meaning and implication of the original text, and use the suggestive power of language to make readers get a kind of resonance, cause illusion and feel immersive. In Lin Yutang’s view, if the translation can only express the meaning but not express the spirit, it can not be called the original translation, but just destroy the original.
Arthur Waley is an outstanding British sinologist and translator of Chinese and Japanese. When he was studying at Cambridge University and made him have the desire to devote himself to the study of oriental culture. Having studied ancient Chinese philosophy, he chose the Taoist classic Tao Te Ching for translation, which became a matter of course. When talking about Arthur Waley, we must first make an in-depth study of his blood identity, which is of great help to build his cultural identity. Facing oriental culture, especially Chinese culture, which has profound historical background, this scholar who lives in Britain is intoxicated. It has become his lifelong career to translate and introduce Chinese culture and spread oriental culture. To a certain extent, it can be said that his German origin and Anglo-Jewish dual identity have a great influence on the formation of his values. Judging from Arthur Waley’s Sinology translation, his Sinology translation conforms to the trend of the British and American poetry movement at that time. On the translation of Chinese poetry, he had a series of discussions with some authoritative sinologists at that time, which made this unknown sinologist gain more readers’ recognition and opened up a market for his translations to enter the English world. In the 1970s, the world pattern changed dramatically, and Arthur Waley’ s studies on oriental culture and Sinology entered a mature period. He adapted to the trend of the times and incorporated his thoughts on the world pattern into the translation of Chinese cultural classics.
4.2 Purpose of translation
Lin Yutang’s translation is characterized by fluency and understandability, and less use of “jargon”, which can be understood by readers of medium culture, which is also the result of his exploration. He avoided philosophical concepts, integrated elegance and vulgarity, and wrote a life philosophy that is easy to understand, intelligent and happy. It can be seen that Lin Yutang, in the process of translating Chinese classics into English, not only spread Chinese culture, but also considered the reading habits and acceptance of target readers. He is trying to spread Chinese culture and think about life philosophy and Taoism. He insisted that Taoism can save the world. At the same time, the historical context of Lin Yutang’s translation of Tao Te Ching is at the end of the Second World War, which is a time when everything is in ruins and the construction of a new international order is expected. What he pursues is a free individualism value, and a political idea of “inaction” and “peace”.
Arthur Waley believes that different types of translation have different purposes and should adopt different strategies. For example, non-literary translation and literary translation are completely different, and different types of translation serve different purposes. If the legal documents are translated, it is only the task of conveying the meaning of the article; If you translate literary works, you can not only convey the literal meaning, but also express your feelings. For the era in which Arthur Waley lived, he was deeply influenced by the popular romanticism and aesthetic thoughts in the late 19th century and early 20th century. Through the translation of Tao Te Ching, he showed him the oriental philosophy of life in a foreign country, especially when fascism became a threat on the European continent, in order to explore an invisible force, he was urged to find a new order from the oriental philosophy to return to inner harmony. His translation of Tao Te Ching is in the period when the West absorbed Chinese culture and adapted to the West, aiming at exploring the original meaning of Tao Te Ching.
4.3 The choice of translation strategies
From the perspective of linguistics, Lin Yutang explained that translation can’t take words as the main body, and can’t adopt the method of explaining words by words, but can only take sentences as the standard. Only in this way can the translation be truly fluent. Lin Yutang directly denies the standard of literal translation and free translation. To some extent, he put forward a comprehensive summary of this topic, but his definition is not completely correct. He put forward the translation method of sentence translation, which first understood the meaning of the whole sentence of the original text and realized it accurately, and then reappeared it according to the grammatical habits of the native language in turn. If there is something wrong, and the general meaning can’t be similar in the same expression in the native language, discard some irrelevant words and use the latest expression method.
When translating Tao Te Ching, Arthur Waley pointed out that the translation of philosophical texts should focus on the transmission of its ideological connotation, and the translation strategy adopted should be “historical” and a kind of “text translation”. Arthur Waley believes that translation requires not only a magnificent knowledge system, but also a study of aesthetics, especially those Far East literatures, whose charm lies not in logical meaning, but in emotional rendering. Arthur Waley tries to translate the original text equally in translation, including the meaning and sentence patterns appearing in the text, and adopts a kind of “literal translation”. When the equivalent culture conflicts, he does not stick to specific translation strategies, but uses the natural and fluent expression familiar to western readers to create the original text in a free-body way.
本站文章通过互联网转载或者由本站编辑人员搜集整理发布，如有侵权，请联系本站删除。