翻译与“移情”：共产主义视角下的翻译主体建构

发布时间：2019-06-19 00:31

【摘要】：本文以《共产党宣言》（Manifesto of the Communist Party）当中所提出的洞见为依据，旨在对翻译主体性（translatorial subjectivity）进行探索。因为，《共产党宣言》将人视为以其理想化的自由存在为目的，同时将“移情”（empathy，Einfühlung）视为翻译的基本要求。而对翻译理论历史的审视可以清楚地告诉我们，翻译研究领域一向很少关注“移情”，因此，有关主体性的设置缺陷颇多。这样，对二者及其关系的探究，就是势在必行的。本文以五章篇幅来对上述问题展开探索：第一章“绪论”，首先对选择共产主义的翻译主体性这一课题的动机加以说明，进而对海内外相关文献进行了综述。在对前人的研究做出了分析，并揭示其中的缺陷之后，本章提出了本文研究的焦点及其可能有的创新之处。此外，本章也对论文的目标、研究方法、研究思路以及结构安排做了说明。第二章“手段，为什么总是手段？”，追溯了西方翻译理论的历史，进而揭示出其发展与乌托邦（Utopia）观念相互一致。《七十子希腊文本》（Septuagint）的翻译的传说，真实地体现出了这一点。也就是说，从西塞罗（Cicero）到圣哲罗姆（St. Jerome）、到德莱顿（John Dryden）、泰特勒（Alexander Fraser Tytler）乃至奈达（EugeneA.Nida），西方翻译理论家们始终沉湎于乌托邦观念之中，直到“解构主义”于1960年代出现，形成一条分界线。乌托邦主义翻译理论家们的核心思想就是理想的模式、始发语和目的语文本之间稳定的对应或对等。而其反乌托邦的对手诸如德里达（Jacques Derrida）以及韦努蒂（Lawrence Venuti）等，则对既定的权威（作者）的假定提出了挑战，并且坚持认为如果没有稳定的原作的意义，就不会存在完美的译文，而且也是没有必要存在的。如果说，乌托邦理论家们忽视了翻译主体性，那么，反乌托邦主义者们则将其作为一个论题，但倾向的毕竟是语言。如果依照《共产党宣言》的观点，二者都没有将译者视为目的。更为严重的是，由于执著于理性，他们几乎是将人之为人的重要元素——“移情”丢在了一边。因此，问题便应运而生：“解构”之后，该走向何处？第三章“目的，如何实现真正的目的？”，一开始就展开对蒯因（Willard Van OrmanQuine）所推出的“翻译的不确定性”论题（“the indeterminacy of translation”）进行了讨论，以便对上一章所提出的问题做出解答。之所以选择蒯因作为典型的“后解构主义的”理论家的个案，是因为像别的反乌托邦理论家一样，他也对超验的、单一的意义进行攻击。但是，问题在于，由于他和这些理论家们沿循的是同样的路径，因而，他本人便滑进了对唱独角戏的译者的刻画上。尽管后来在认识的转变和反思的提示下，他转向了“移情”，但是，很可能是由于对之的错误构想，有关翻译的翻译主体性的问题依然没有解决。这样一来，作为对他者引导下的某种新的经验的“感情移入”（feeling-into）的“移情”，其历史就有必要加以追溯。本章同时还对德国哲学家施坦因（Edith Stein）的“移情”理论观点进行了详细的分析。本章的结尾，是对中国诸多翻译家所体验到的“移情”的讨论。他们的经验可以说明，“移情”在实践和理论两个领域都具有历史必然性和有益的作用，尤其是在翻译主体性的建构上。第四章“主体性与翻译过程”，，接续话题试图突出译者在翻译过程中与源语文本当中的生命力量（life-power）相认同的重要性，而这样的认同关乎语境，可以引向艺术世界当中的人物、诗歌里的抒情主人公、故事的叙事人、句子的讲说者，甚或话语之流本身。本章还点明了，这一过程可以划分为三个阶段：对原作中的情的寻觅，进而寄寓其中，最终将之再现出来。如果说，第一个阶段觅情是对所要认同的对象加以界定，而第二个阶段寄情是要在过程当中与之相始终，那么，第三个阶段见情便意味着在译本里对之重新构造。为了加以说明，本章还引证了从马克吐温（Mark Twain）、《圣经》、莎士比亚（William Shakespeare）、《红楼梦》以及德里达的论著等的译文当中举出的诸多例子。本章还以“移情”为视角对利科（Paul Ricoeur）的翻译思想提出了质疑。第五章“结论”，总结了本文的发现以及作者的主要观点，进而点出了其中的不足以及论题或能引出的进一步研究的可能性，比如，“移情”与儒家概念“感通”在意蕴上的重叠，或许会成为一个新的方向：说明中华文化思想能够成为翻译理论领域的某种启发性的力量。
[Abstract]:This paper is based on the insights made in the Manifesto of the Communist Party and aims at exploring the subject of translation. Because, the Communist Manifesto is viewed as the purpose of its idealistic freedom, while taking "empathy" (empathy, Einf. hlung) as a basic requirement for translation. The examination of the history of the translation theory can clearly tell us that the field of translation research has always paid little attention to the "empathy", so there is a lot of defects in the setup of the subject. In this way, it is imperative to explore the relationship between the two. This paper explores the above-mentioned problems in five chapters The first chapter, the introduction of the first chapter, will first explain the motive of choosing the subject of the translation of communism, and then make an overview of the relevant literature at home and abroad. In this chapter, the focus of this study and the possible innovation are put forward in this chapter after analyzing the previous research and revealing the defects therein. In addition, this chapter also describes the objectives, the research methods, the research ideas and the structure arrangement of the paper. The second part of the "Means, why is it always a means?" is to trace the history of the western translation theory, and then to reveal the development and the Utopia concept. The legend of the translation of "Septuagint", which is the true expression of this. One point. That is, from Ciciero to St. Jerome, to John Dryden, Alexander Fraser Tytler and Eugenea. Nida, Western translation theorists have always been in the same utopia until the "Jie Yi" appeared in the 1960s to form a point The core idea of the Utopian translation theorists is the ideal pattern, the stable correspondence between the original and the target language. For example, while its anti-utopian rivals, such as Jacques Derrida and Lawrence Venuti, have challenged the assumptions of the established authority (the author) and insist that there will be no perfect if the meaning of the original is not stable and it is not necessary If, if, utopian theorists ignore the subjectivity of translation, the anti-utopians, as a topic, are, after all, Language. If, in the opinion of the Communist Manifesto, neither of them is regarded as a translator. To be more serious, because of the persistence of reason, they are almost the important element of the human being, and the "empathy" is lost. One side. Therefore, the problem arises: after the "deconstruction", the trend Where? In chapter III, the "the uncertainty of translation" of the "the indeterminacy of translation" ("Purpose: How to achieve the real purpose?") introduced by Willard Van OrmanQuine has been discussed in order to do so in the last chapter The reason for choosing a "theorist" as a typical "post-deutopia" is because, like other anti-Utopian theorists, he also has a single sense of transcendental, single meaning. The problem was, however, that, as he and the theorists followed the same path, he slipped into the translator of the solo He has turned to the "empathy", though later in the light of the change and reflection of the understanding, but it is likely that the subject of the translation of the translation is still not the result of the wrong idea of the translation. There is a solution. In this way, as a "empathy" of the "move in" of some new experience under the guidance of the other, its history is necessary. In this chapter, the "empathy" of the German philosopher, Edith Stein, has been described in detail. The end of this chapter is the "trunk>" empathy " that has been experienced by many Chinese translators. Their experience can be explained, and the "empathy" has a historical inevitability and a useful role in both the practice and the theory, especially in the translation of the subject. In the fourth "Subjectivity and Translation Process", the following topics try to highlight the importance of the translator's identity with the life power in the source language in the process of translation, and the recognition is related to the context and can be directed to the characters in the art world, the lyrical protagonist in the poem, the story, A narrator, a speaker, or even a discourse. This chapter also points out that the process can be divided into three stages: the search for the love in the original, and the final of it. If, in the first stage, the first stage is to define the object to be identified, and the second stage is to be the same as that in the process, then the third stage will mean that it is in the translation To illustrate, this chapter also cites the translation of Mark Twain, the Bible, the William Shakespareare, the Red Mansions, and Derrida. Many examples. This chapter also provides a "empathy"-based approach to the translation of Paul Ricoeur. In the fifth chapter, the author summarizes the findings of this paper and the author's main points of view, and points out the deficiency and the possibility of further research that can be led out, for example, the overlapping of the conclusion "with the concept of the Confucian concept" in the meaning may become one. A new direction: The idea of Chinese culture can be a kind of opening in the field of translation theory
【学位授予单位】：河南大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：H059

【参考文献】