从解释学视角探讨译者在翻译中的理解
发布时间：2018-08-02 18:52
【摘要】： 本论文在哲学解释学的观照下,主要对翻译环节中译者对原文的理解阶段进行了分析,并指出,译者理解的本质和特点会最终表现在其译文中,这是不可避免的;而译者的理解具有历史性,是一个兼有自由与限制、开放与封闭特点的辩证过程,因而在一定程度上,译文是译者经过对原文进行一种特定而独特的理解后得到的“偏见”。 解释学在西方的发展历史悠久,从最初用于解释《圣经》等神学文本的特殊解释学,经过施莱尔马赫、狄尔泰、海德格尔等人的拓宽和发展,形成了本论文所应用的哲学解释学。尽管当代解释学领域中仍不乏争论,但本论文中的解释学概念主要是伽达默尔式的。哲学解释学认为,理解是历史的,具有无法摆脱的历史特殊性和历史局限性,理解的历史性又构成了理解的偏见,而这种偏见由于其源自无法逾越的个人存在方式因而具有合法性。这种合法的偏见延长了文本在不同时代的生命力。另外,理解是一个视域融合的过程,当理解者的视域与文本的视域达到和谐状态时,他的理解便完成了。这也说明,理解具有特定的历史性。在翻译中,译者的对原文的理解对其整个翻译过程而言具有奠基的意义,因而解释学对理解本质特征的描述对翻译问题十分具有启发性。 本文从哲学解释学中汲取理解这一概念,对译者的理解特点进行了分析,发现,译者对原文本的理解亦基于他固有的前见。前见构成了译者的存在基础,亦即一个人无法摆脱自己的前见,它总是随时随地与我们同在;同时,前见构成了理解的参照点,即视域,译者理解文本时,总是在自己的视域中,并从自己的视域出发对面前的文本做出种种期待与猜测,这些期待与猜测在不断进行的对后文的阅读中或者因被证实而强化或者因自相冲突或矛盾而被抛弃,因为理解总是一个阐释循环,意义由部分与整体共同决定,阅读过程即是一个整体在不断扩大的过程,因而前面的理解有可能被更大的整体所否定,也有可能更为肯定。最后,当原文本的视域与译者的视域和谐的融为一体时,理解便达成了。因而,译者理解后经过表达形成的译本都不可避免的烙有译者的印记。 虽然翻译的个性化无法避免,但这并不意味着原文本的意义是无限开放的,译者可对其进行任意阐发。译者对原文本的理解受文本自身的视域以及目标语读者的公共视域所限制。因此,译者的理解实质上是一个自由与限制、开放与封闭的辩证过程。 由于译者的跨文化身份,其理解过程中的视域融合不止发生一次。译者通过熟悉原文产生的环境及其相关背景而大致获得原文内含的公共视域,以帮助其理解。于是译者视域与文本视域是理解过程中的第一次视域融合,融合形成的新的视域不同于前两种,它基于二者却高于二者。但是,译者此时形成的视域会立刻消失于第二次融合,即新视域与目的语文化的视域融合。此次融合形成的最终视域才是译本的视域。第二次融合保证了译本能被目的语文化所理解。 最后,本论文通过分析同一首中国古诗的不同译本,与其译者的身份——即视域——分别进行对照,在一定程度上证实,译者视域在很大程度上决定了其译本的特点,且其译本表现出来的特点亦可从译者视域中找到痕迹。之所以选择中国古典诗歌的翻译作为例证是因为,众所周知,诗歌由于其表达的含蓄性,其意义呈现出模糊以及非确定性,给读者留有较大的填空空间,因而我们能更加方便、直观的探测到不同理解者对同一文本的理解所呈现出的特点,也就是说,理解在诗歌,尤其是中国古典诗歌中显得更为突出,从而更便于我们看出译者身份与其最终译本的关系。另外,本文所选的译文多为许渊冲和艾兹拉?庞德对同一首诗歌的不同译本,这一方面由于二者的译本在国内外都十分具有影响力,故而不仅在译文质量(对各自时代而言)方面具有一定的保证,而且其研究价值上也相对较大——对成功译例的分析有助于后来者的借鉴。另一方面,两位译者一为国学大师,对原文造诣精深;一为译入语诗人,在英语文化及其诗歌的创作规范方面自不待言。亦即二人视域具有更大的差异性,因此据本论文的观点,二人对原文理解的差异在译文中的显现会更加突出,更加具有典型性,因而对我们的分析具有更大的价值。但是,由于时间、论文容量以及作者自身条件的限制,论文的论述中难免出现某些偏差,而且这种对我们观点的验证还有待于在其它更广泛的例子中进行;另外,本论文并不是一个将解释学与翻译全面结合的研究,而只是一个初步的尝试性研究:仅将解释学中的理解本质应用于翻译研究进而给翻译以启示。
[Abstract]:Under the view of philosophical hermeneutics, this paper mainly analyzes the translator's understanding of the original text in the translation link, and points out that the nature and characteristics of the translator's understanding will eventually manifest in the translation, which is inevitable; the translator's understanding is historical, and is a dialectic of the characteristics of freedom and restriction, opening and closing. Therefore, to a certain extent, the translation is the "prejudice" that the translator obtains from a particular and unique understanding of the original text.
The history of hermeneutics has a long history in the West. From the special hermeneutics that originally used to explain the theological texts such as the Bible, the philosophical hermeneutics applied in this thesis have been formed through the widening and development of Schleiermacher, diltai and Heidegger. Although there are still no lack of debate in the field of Contemporary hermeneutics, the concept of Hermeneutics in this paper Philosophical hermeneutics, the philosophical hermeneutics think that understanding is historical, has historical particularity and historical limitations that can not be rid of, and the historicity of understanding constitutes the prejudice of understanding, which is legitimate because it originates from the insuperable individual way of existence. This legal prejudice prolongs the text is not. In the same time, understanding is a process of visual integration. When the horizon of the interpreter and the horizon of the text reach a harmonious state, his understanding is completed. It also shows that understanding has a specific historicity. In translation, the translator's understanding of the original text has a foundational meaning for the whole process of translation. The interpretation of interpretive essence is enlightening to translation.
From the philosophical hermeneutics, this article draws the understanding of the concept, analyzes the translator's understanding, and finds that the translator's understanding of the original text is also based on his inherent preview. The front view constitutes the basis of the translator's existence, that is, one can not get rid of his own front view, and it always exists with us all the time and anywhere; at the same time, the front view constitutes understanding. When the translator understands the text, the translator always makes a variety of expectations and guesses in his own horizon and from its own horizon. These expectations and guesses are fortified in the ongoing reading of the post or because of the self phase conflict or contradiction, because understanding is always one. The meaning is decided by the part and the whole, and the process of reading is a process of expansion. Therefore, the understanding may be negated by the greater whole and may be more affirmative. Finally, understanding is achieved when the horizon of the original text is integrated with the translator's vision. Therefore, the translator's theory is achieved. After translation, the translated version inevitably bears the stamp of the translator.
Although the individualization of translation can not be avoided, it does not mean that the meaning of the original text is unlimited and open. The translator can interpret it arbitrarily. The translator's understanding of the original text is limited by the horizon of the text itself and the public view of the target language reader. Therefore, the translator's understanding is essentially a freedom and restriction, opening and closing. The dialectical process.
Because of the translators' cross cultural identity, the fusion of Horizons in the process of understanding does not happen once. The translator obtains the common horizon in the original text by familiarity with the environment produced by the original and its related background, so as to help the translator to understand. The field of view is different from the first two. It is based on the two, but it is higher than the two. However, the horizons formed at this time will disappear immediately in the second fusion, that is, the fusion of the new horizon and the target language culture. The final horizon of the fusion is the horizon of the translation. The second fusion ensures that the translation instinct is understood by the culture of the target language.
In the end, by comparing the different versions of the same Chinese ancient poem with the identity of the translator, the translator's identity, to a certain extent, has proved to a certain extent that the translator's field of view determines the characteristics of the translation to a great extent, and the characteristics of the translation can also be found from the translator's horizon. The translation of classical Chinese poetry is an example of the fact that, as it is known to all, that the meaning of poetry is vague and indeterminate because of its implicit expression, it has a larger space for the readers, so that we can more easily and intuitively detect the characteristics of the understanding of the same text by different interpreter, that is to say, understanding. It is more prominent in poetry, especially in Chinese classical poetry, which makes it easier for us to see the relationship between the identity of the translator and its final version. In addition, the translated versions of this article are mostly Xu Yuan Chong and Ezra Pound's different versions of the same poem. In this respect, the translation of the two is very influential both at home and abroad. Not only the quality of the translation (for their own times) has a certain guarantee, but also the value of its research is relatively large - the analysis of the successful translation examples will help the successors to learn. On the other hand, the two translators are the master of the Chinese scholars and the deep attainments of the original text; the other is the translation of the poets in the English culture and its poetry. The view of the two people has greater differences, so according to this thesis, the difference between the two people's understanding of the original text will be more prominent, more typical, and therefore of greater value to our analysis. However, the paper is limited by the time, the capacity of the paper and the author's own conditions. Some deviations are unavoidable in the discussion, and the verification of our views remains to be carried out in a wider range of examples. In addition, this paper is not a study that combines Hermeneutics and translation in an all-round way, but is only a preliminary attempt to apply the nature of understanding in interpretation to translation studies. Translation is an inspiration.
【学位授予单位】：国防科学技术大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：H059
本文编号：2160387
[Abstract]:Under the view of philosophical hermeneutics, this paper mainly analyzes the translator's understanding of the original text in the translation link, and points out that the nature and characteristics of the translator's understanding will eventually manifest in the translation, which is inevitable; the translator's understanding is historical, and is a dialectic of the characteristics of freedom and restriction, opening and closing. Therefore, to a certain extent, the translation is the "prejudice" that the translator obtains from a particular and unique understanding of the original text.
The history of hermeneutics has a long history in the West. From the special hermeneutics that originally used to explain the theological texts such as the Bible, the philosophical hermeneutics applied in this thesis have been formed through the widening and development of Schleiermacher, diltai and Heidegger. Although there are still no lack of debate in the field of Contemporary hermeneutics, the concept of Hermeneutics in this paper Philosophical hermeneutics, the philosophical hermeneutics think that understanding is historical, has historical particularity and historical limitations that can not be rid of, and the historicity of understanding constitutes the prejudice of understanding, which is legitimate because it originates from the insuperable individual way of existence. This legal prejudice prolongs the text is not. In the same time, understanding is a process of visual integration. When the horizon of the interpreter and the horizon of the text reach a harmonious state, his understanding is completed. It also shows that understanding has a specific historicity. In translation, the translator's understanding of the original text has a foundational meaning for the whole process of translation. The interpretation of interpretive essence is enlightening to translation.
From the philosophical hermeneutics, this article draws the understanding of the concept, analyzes the translator's understanding, and finds that the translator's understanding of the original text is also based on his inherent preview. The front view constitutes the basis of the translator's existence, that is, one can not get rid of his own front view, and it always exists with us all the time and anywhere; at the same time, the front view constitutes understanding. When the translator understands the text, the translator always makes a variety of expectations and guesses in his own horizon and from its own horizon. These expectations and guesses are fortified in the ongoing reading of the post or because of the self phase conflict or contradiction, because understanding is always one. The meaning is decided by the part and the whole, and the process of reading is a process of expansion. Therefore, the understanding may be negated by the greater whole and may be more affirmative. Finally, understanding is achieved when the horizon of the original text is integrated with the translator's vision. Therefore, the translator's theory is achieved. After translation, the translated version inevitably bears the stamp of the translator.
Although the individualization of translation can not be avoided, it does not mean that the meaning of the original text is unlimited and open. The translator can interpret it arbitrarily. The translator's understanding of the original text is limited by the horizon of the text itself and the public view of the target language reader. Therefore, the translator's understanding is essentially a freedom and restriction, opening and closing. The dialectical process.
Because of the translators' cross cultural identity, the fusion of Horizons in the process of understanding does not happen once. The translator obtains the common horizon in the original text by familiarity with the environment produced by the original and its related background, so as to help the translator to understand. The field of view is different from the first two. It is based on the two, but it is higher than the two. However, the horizons formed at this time will disappear immediately in the second fusion, that is, the fusion of the new horizon and the target language culture. The final horizon of the fusion is the horizon of the translation. The second fusion ensures that the translation instinct is understood by the culture of the target language.
In the end, by comparing the different versions of the same Chinese ancient poem with the identity of the translator, the translator's identity, to a certain extent, has proved to a certain extent that the translator's field of view determines the characteristics of the translation to a great extent, and the characteristics of the translation can also be found from the translator's horizon. The translation of classical Chinese poetry is an example of the fact that, as it is known to all, that the meaning of poetry is vague and indeterminate because of its implicit expression, it has a larger space for the readers, so that we can more easily and intuitively detect the characteristics of the understanding of the same text by different interpreter, that is to say, understanding. It is more prominent in poetry, especially in Chinese classical poetry, which makes it easier for us to see the relationship between the identity of the translator and its final version. In addition, the translated versions of this article are mostly Xu Yuan Chong and Ezra Pound's different versions of the same poem. In this respect, the translation of the two is very influential both at home and abroad. Not only the quality of the translation (for their own times) has a certain guarantee, but also the value of its research is relatively large - the analysis of the successful translation examples will help the successors to learn. On the other hand, the two translators are the master of the Chinese scholars and the deep attainments of the original text; the other is the translation of the poets in the English culture and its poetry. The view of the two people has greater differences, so according to this thesis, the difference between the two people's understanding of the original text will be more prominent, more typical, and therefore of greater value to our analysis. However, the paper is limited by the time, the capacity of the paper and the author's own conditions. Some deviations are unavoidable in the discussion, and the verification of our views remains to be carried out in a wider range of examples. In addition, this paper is not a study that combines Hermeneutics and translation in an all-round way, but is only a preliminary attempt to apply the nature of understanding in interpretation to translation studies. Translation is an inspiration.
【学位授予单位】：国防科学技术大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：H059
【引证文献】
相关硕士学位论文 前2条
1 李良杰;张今翻译思想研究[D];河南大学;2010年
2 朱立梅;从阐释学理论视角谈文学翻译策略[D];天津理工大学;2012年
，本文编号：2160387
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