翻译伦理视域下的《聊斋志异》重译研究

发布时间：2018-11-29 07:27

【摘要】：文学经典的重译是文学翻译中的一个非常普遍的现象。文学作品通过翻译,尤其是不断的重译获得新的活力。清代著名小说家蒲松龄的代表作《聊斋志异》的艺术成就很高。它情节曲折离奇,结构布局严谨巧妙,堪称中国古典文言短篇小说的巅峰。《聊斋志异》不仅在中国家喻户晓,在国外也倍受推崇并被译为多国文字。自郭实腊1842年首次向英语世界译介《聊斋志异》以来,不断有译者对其进行重译。其重译历史长达160余年,足以说明它在世界翻译史上的重要地位。伦理学是一门关于是非对错的哲学。它以人类社会中的各种关系为主要研究对象。翻译作为一项涉及多个主体、多种关系的跨文化交际活动,自然也要受到伦理的约束。翻译伦理研究始于上世纪八十年代。法国当代翻译理论家、哲学家安托瓦纳?贝尔曼是翻译伦理研究的开创者。1984年初,贝尔曼率先提出了“翻译伦理”这一概念并强调“翻译伦理”研究是构建翻译学的必不可少的一个方面。此后,安东尼?皮姆、劳伦斯?韦努蒂、安德鲁?切斯特曼等也相继提出了自己的翻译伦理观,其中芬兰学者安德鲁?切斯特曼的观点最具有代表性。他对已有的翻译伦理研究进行了借鉴和总结,指出当前翻译界存在的四种翻译伦理,分别是:再现的伦理,即忠实再现原文或原文作者;服务的伦理,即完成与委托人协商后达成的要求;交际的伦理,即与“他者”进行交流和基于规范的伦理,即要满足特定文化的期待。后来,他又在此基础上添加了承诺的伦理——履行职业道德的规范与誓言。至此,系统的五大翻译伦理模式正式形成。切斯特曼的翻译伦理观自成体系、别具特色,为各种翻译思想和翻译实践的研究提供了全新的视角。本文拟从翻译伦理的角度来考量《聊斋志异》的重译。文章选取了《聊斋志异》英译史上最经典的翟理斯译本作为参照,以切斯特曼的五大翻译伦理模式为理论支撑,从词汇、句法和篇章三个层面深入探讨了《聊斋志异》的重译现象。通过对五本具有广泛影响的新旧译本进行对照、分析,作者发现重译是合理的、必要的,它并不是一种简单的重复和浪费。同时,翻译实践需要翻译伦理来指导,翻译实践又处处体现着翻译伦理。在文学翻译中,翻译伦理的各种模式表现得很充分。然而,译者不可能同时遵行所有的伦理模式,他只能有侧重地遵守一种或几种伦理模式。与翟理斯相比,重译者们所服从的伦理模式就有所不同,反映出前后译者在翻译伦理上发生了从求同到存异的嬗变。这一变化主要是特定历史文化背景下意识形态、诗学及译者自身文化身份相互作用的结果。
[Abstract]:Retranslation of literary classics is a very common phenomenon in literary translation. Literary works gain new vitality through translation, especially through constant retranslation. The masterpiece of Pu Songling, famous novelist of Qing Dynasty, Liaozhai Zhi Yi, had a high artistic achievement. It is the pinnacle of classical Chinese short stories, which is characterized by its twists and turns, its structure is rigorous and ingenious. Not only is Liaozhai a household name in China, but it is also highly respected and translated into many languages in foreign countries. Since Guo's first translation of Liaozhai Zhi Yi to the English world in 1842, it has been repeatedly retranslated by translators. Its history of retranslation is more than 160 years, which shows its important position in the history of world translation. Ethics is a philosophy of right and wrong. It takes various relations in human society as the main research object. As a cross-cultural communicative activity involving many subjects and relationships, translation is naturally subject to ethical constraints. The study of translation ethics began in the 1980's. French contemporary translation theorist and philosopher Antovana? Berman was the pioneer of the study of translation ethics. In early 1984, Berman first put forward the concept of "translation ethics" and emphasized that the study of "translation ethics" is an essential aspect of the construction of translation studies. After that, Anthony? Pim, Lawrence? Vanity, Andrew? Chesterman and others have put forward their own ethics of translation, among which Finnish scholar Andrew? Chesterman's view is the most representative. He draws lessons from and summarizes the existing studies on translation ethics and points out that the four kinds of translation ethics that exist in the field of translation at present are: the ethics of reproduction, that is, faithful reproduction of the original text or the author of the original text; The ethics of service, that is, to complete the requirements reached after negotiation with the client, and the ethics of communication, that is, to communicate with the "other" and based on norms, that is, to meet the expectations of a particular culture. Later, he added a commitment to ethics-the code of professional ethics and vows. So far, the five systematic ethical models of translation have been formally formed. Chesterman's ethics of translation has its own system and features, which provides a new perspective for the study of translation thoughts and practice. This paper intends to consider the retranslation of Liaozhai Biography from the perspective of translation ethics. The article selects the most classical Zhai Liz translation version in the history of Liaozhai Zhai translation as a reference, taking Chesterman's five major translation ethics models as theoretical support, from the lexical point of view. This paper probes into the phenomenon of retranslation from syntactic and textual levels. By comparing five new and old versions with extensive influence, the author finds that retranslation is reasonable and necessary, and it is not a simple repetition and waste. At the same time, translation practice needs to be guided by translation ethics, and translation practice embodies translation ethics everywhere. In literary translation, the various modes of translation ethics are fully manifested. However, the translator can not follow all the ethical models at the same time, he can only adhere to one or more ethical models. Compared with Zareth, the ethical models of the retranslators are different, reflecting the transmutation from seeking common ground to preserving differences in the translation ethics of the translators before and after. This change is mainly the result of the interaction of ideology, poetics and the translator's own cultural identity under the specific historical and cultural background.
【学位授予单位】：吉林大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：H315.9

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