语言、作品与翻译：翻译行为内在的“化解之道”
发布时间：2018-07-13 12:31
【摘要】：本雅明《译者的任务》一文的理论价值不止于语言哲学领域。上世纪八十年代以降,文学批评和翻译理论界亦对此文发生浓厚的兴趣,不少人也将之阐述的观点——关乎语言、作品与翻译的本质关系——奉为圭臬。法国学者安托万·贝尔曼(一译安托瓦纳·贝尔曼)的贡献在于：在讲座中重译并“评述”(贝尔曼以“评述”一词替代“批评”)《译者的任务》,遗著《翻译的时代》即据此整理而来。本文是对于《翻译的时代》的评述,为“评述之评述”,较之“贝尔曼视域里的本雅明”,《翻译的时代》所呈现的,更多为本雅明背景之下的贝氏翻译思想。由此,我们将参考和研究重点放在贝尔曼之上——自然,两者也分不开。 贝尔曼以顺序整理(逐行对照的形式)本雅明看似散漫、晦涩又暖昧的文字,我们则试图从《翻译的时代》一书中理出线索和逻辑,从翻译和语言的关系说起,具体到翻译和作品的关系,再回到翻译本身——自然,三者也是有一种“亲缘性”。不过,这样一种亲缘性,以“异”的唤起和注入为“己任”。 第一章从翻译和哲学的共同任务入手,导向语言的形而上维度,引入“纯语言”的概念,亚当之言,亦即一切语言的“意欲说出之言”——并非现实世界里,数千种自然语言的叠加,而是一种理想、绝对的“未出之声”整体。本雅明通篇也是在一种理想、绝对,乃至“真空”的维度上探讨所思。“任务”一词在此,所外延的涵义并不指向“职责、义务”等,而是德国浪漫主义所奠定的“解决、融化、消解”之意。本文标题中,涉及“任务”在此情境下的同义词“(逻辑意义上的)解决”(solution),译作“化解之道”,即折中之选。正是“纯语言”的非交际本质,决定“译者的任务”——采“异”补“同”(而非通常以为的“求同存异”),以一种细碎的形式补充自身的语言。 第二章从翻译和交际的辨析入手,亦是一种颠覆：本雅明所理解的语言并非交际本身,而是一切交际之所在(栖身之所),翻译则为交际地点的变更,理想之中,由临界于源语和目标语,语言形式与内容呈松散状的边缘地带,亦即“翻译的语言”(langue traduisante),趋向一个语言传统丰富的密集地带,亦即“被翻译的语言”(langue traduite)。在此,虽然讨论的是本雅明的文字和观点,贝尔曼的直译立场亦清晰可见——反对“我族中心主义、超文本、柏拉图式”的翻译。另一颠覆在于,作品自指(auto-referentiel)和独白的特征被强调,接受(亦是交际)角度的读者作用被削弱,翻译也并非为读者,而是原作——依靠“后世”之翻译,作品与自身语言的关系亦趋于圆满。 第三章回归翻译的议题本身,在一组组张力明显的关系中,捕捉翻译的本相——译者的主体性易流于翻译的主观性,尴尬也不仅在此,翻译行为的发生和进展有难以索解的“黑暗之地”,翻译思想和翻译经验之间亦如鸿沟；而从时间和生命的角度看,翻译是一种组织,一个“有机体”,受制于“可译性”——视作品语言的生长程度而定；也是一种等待,等待“可译性”的生效,绝对意义上的“不可译”在作品自身历史的某一个时刻被化解,即便等来的是一个“无谓”于原作的(翻译)结果,吸纳“异”(翻译行为的题中应有之义)的过程本身,意义已生。 在信息时代,重新思考“文字翻译”(非字面翻译),看本雅明和贝尔曼,有一些看堂吉诃德的意味,希望也在于此——这个擅长即时交际的时代,需要一些“惊颤”(本雅明语),缓慢而深刻,符合生命特征的翻译思考和实践,也有助于巴别塔神话的解魅。
[Abstract]:In the 1980s , literary criticism and translation theorists also expressed interest in this paper . The contribution of French scholar Antovan Berman ( an interpreter , Antovanna Behrman ) , is a comment on the translation of language , works and translation .
In order to sort out ( the form of line - by - line control ) , Berman seems to be scattered , obscure and bold , and we try to understand the clues and logic from the time of translation , from the relationship between translation and language , to the translation and the translation itself _ nature , which are also a kind of " affinity " . However , such a kind of affinity , with the evoking and injection of " alien " , is " his own " .
The first chapter begins with the common task of translation and philosophy , and introduces the concept of " pure language " .
The second chapter begins with the differentiation and analysis of translation and communication . It is also a subversion : the language understood by Benjamin is not the communication itself , but it is the place of communication . In this context , although the text and views of Benjamin are discussed , the literal translation of Behrman is clearly visible _ against the translation of " My Group Centralism , HyperText , Platonic " . The other subversive is that the works ' self - reference ( auto - referentiel ) and monologue are weakened , the translation is not for the reader , but the translation of " afterlife " . The relationship between the works and their own language tends to be full .
In the third chapter , the subject itself , in which the subjectivity of the translator ' s subjectivity is easy to flow into the subjectivity of translation , is not only in the context of translation , but also the translation thought and the translation experience .
From the point of view of time and life , translation is an organization , an " organism " , which is subject to the growth degree of the language of the work ;
It is also a wait and wait for the validity of the " decipherable " , and the " non - translation " in the absolute sense is dissolved at a certain moment in the history of the work itself , even if it is a " meaningless " result of the original ( translated ) result , the process of absorbing the " different " ( due to translation behavior ) itself , meaning has been born .
In the information age , re - think of " literal translation " ( non - literal translation ) , and look at Benjamin and Berman , there are some views of Don Quixote , and hope that this is the era of instant communication , which requires some " shock " ( Benjamin ) , slow and profound translation thought and practice that accords with the life characteristics , and also helps to demystify the myth of Babel .
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：H059
本文编号：2119378
[Abstract]:In the 1980s , literary criticism and translation theorists also expressed interest in this paper . The contribution of French scholar Antovan Berman ( an interpreter , Antovanna Behrman ) , is a comment on the translation of language , works and translation .
In order to sort out ( the form of line - by - line control ) , Berman seems to be scattered , obscure and bold , and we try to understand the clues and logic from the time of translation , from the relationship between translation and language , to the translation and the translation itself _ nature , which are also a kind of " affinity " . However , such a kind of affinity , with the evoking and injection of " alien " , is " his own " .
The first chapter begins with the common task of translation and philosophy , and introduces the concept of " pure language " .
The second chapter begins with the differentiation and analysis of translation and communication . It is also a subversion : the language understood by Benjamin is not the communication itself , but it is the place of communication . In this context , although the text and views of Benjamin are discussed , the literal translation of Behrman is clearly visible _ against the translation of " My Group Centralism , HyperText , Platonic " . The other subversive is that the works ' self - reference ( auto - referentiel ) and monologue are weakened , the translation is not for the reader , but the translation of " afterlife " . The relationship between the works and their own language tends to be full .
In the third chapter , the subject itself , in which the subjectivity of the translator ' s subjectivity is easy to flow into the subjectivity of translation , is not only in the context of translation , but also the translation thought and the translation experience .
From the point of view of time and life , translation is an organization , an " organism " , which is subject to the growth degree of the language of the work ;
It is also a wait and wait for the validity of the " decipherable " , and the " non - translation " in the absolute sense is dissolved at a certain moment in the history of the work itself , even if it is a " meaningless " result of the original ( translated ) result , the process of absorbing the " different " ( due to translation behavior ) itself , meaning has been born .
In the information age , re - think of " literal translation " ( non - literal translation ) , and look at Benjamin and Berman , there are some views of Don Quixote , and hope that this is the era of instant communication , which requires some " shock " ( Benjamin ) , slow and profound translation thought and practice that accords with the life characteristics , and also helps to demystify the myth of Babel .
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：H059
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相关期刊论文 前3条
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