中國(guó)翻譯話語(yǔ)英譯選集 上冊(cè)

前言

　　上海外語(yǔ)教育出版社從成立以來(lái)一直是我國(guó)外語(yǔ)教育最優(yōu)秀的后勤部和偵調(diào)部。因?yàn)樗坏珵槲覈?guó)各個(gè)層次（尤其本科與研究生層次）的外語(yǔ)教育提供了多種高水平的教材、教參和工具書，而且還出版了多學(xué)科、多語(yǔ)種和多系列的中文版和外文版的學(xué)術(shù)著作，比如“現(xiàn)代語(yǔ)言學(xué)叢書”、“牛津應(yīng)用語(yǔ)言學(xué)叢書”、“美國(guó)文學(xué)史論譯叢”、“外國(guó)文學(xué)史叢書”、“劍橋文學(xué)指南叢書”、“當(dāng)代英語(yǔ)語(yǔ)言學(xué)叢書”以及列入國(guó)家及教育部規(guī)劃的人文社科重點(diǎn)項(xiàng)目的外國(guó)語(yǔ)言文學(xué)、文化等方面的圖書等。為了適應(yīng)我國(guó)現(xiàn)代化建設(shè)和教育改革的需要，還出版了一批國(guó)際金融、對(duì)外貿(mào)易、涉外保險(xiǎn)、國(guó)際經(jīng)濟(jì)法、國(guó)際新聞和管理科學(xué)等方面的教材與專著。這些著作在外語(yǔ)的學(xué)科建設(shè)與學(xué)術(shù)研究以及復(fù)合型人才培養(yǎng)等方面都在發(fā)揮著強(qiáng)而有力的偵察、調(diào)研和指導(dǎo)作用。這是外語(yǔ)界有口皆碑的?！　‰S著中外文化交流的縱深發(fā)展以及我國(guó)現(xiàn)代化建設(shè)對(duì)人才的需求，對(duì)比語(yǔ)言學(xué)和翻譯學(xué)近些年來(lái)在我國(guó)有了較快的發(fā)展，最突出的證據(jù)就是①外語(yǔ)類碩士博士點(diǎn)上研究對(duì)比與翻譯方向的學(xué)生在逐年迅速增多，而且我們的高校已經(jīng)有了翻譯學(xué)院和翻譯系（當(dāng)然還太少）。②外語(yǔ)專業(yè)的學(xué)生考中文、法律等其他人文社科專業(yè)的碩士、博士以及反方向的走向已經(jīng)起步。這種跨學(xué)科的人才已成為人才資源競(jìng)爭(zhēng)的最主要對(duì)象，因此發(fā)展趨勢(shì)定會(huì)看好。上海外語(yǔ)教育出版社為適應(yīng)這種高層次人才培養(yǎng)和新學(xué)科建設(shè)的需要，不但積極出版國(guó)內(nèi)關(guān)于對(duì)比研究和翻譯研究的專著和論文集，最近又推出了原版“國(guó)外翻譯研究叢書”，這套叢書時(shí)間跨度從古代到現(xiàn)代，所選書目皆為譯學(xué)發(fā)展史上有里程碑作用的名家名著，堪稱譯學(xué)經(jīng)典。他們計(jì)劃分批出版，以滿足讀者的需求。

內(nèi)容概要

《中國(guó)翻譯話語(yǔ)英譯選集(上冊(cè))：從最早期到佛典翻譯》系統(tǒng)梳理了中國(guó)古老的翻譯實(shí)踐及翻譯論述的發(fā)展脈絡(luò)，遵循獨(dú)特的選、譯、評(píng)、注原則，按照時(shí)間順序詳盡地展示出一幅宏大的中國(guó)傳統(tǒng)翻譯話語(yǔ)畫卷。本書的出版對(duì)于國(guó)際學(xué)術(shù)界了解中國(guó)傳統(tǒng)翻譯話語(yǔ)具有重要的意義，是中國(guó)的翻譯論述、翻譯研究走向世界征途中的重要一步，對(duì)國(guó)內(nèi)的翻譯研究，尤其對(duì)挖掘中國(guó)的傳統(tǒng)譯論、并對(duì)其進(jìn)行新的解讀，是一個(gè)頗大的推動(dòng)。

作者簡(jiǎn)介

張佩瑤：香港浸會(huì)大學(xué)講座教授，翻譯學(xué)研究中心主任，協(xié)理副校長(zhǎng)。在學(xué)術(shù)研究和翻譯實(shí)踐等方面均取得驕人成績(jī)，著有多篇翻譯批評(píng)、翻譯史、翻譯理論及翻譯教學(xué)方面的文章；英譯文學(xué)作品包括韓少功、劉索拉、朱天心、賴聲川及榮念曾等名家作品。曾與黎翠珍合編An Oxford A

書籍目錄

AdvisersAcknowledgementsMap: Lands of the Silk Road: Eastern Aspect at the Beginning of the 21 st CenturyChronology of Chinese DynastiesConversion Table: Pinyin to Wade-GilesAbout the EditorAbout the TranslatorsIntroductionPART ONE: FROM EARLIEST TIMES TO THE EASTERN HAN DYNASTY (25--220 CE)OVERVIEW1  Laozi (b. c. 570 BCE)  ThE CONSTANT WAY (TAo)　From Chapter 1, Tao-te-ching 道德經(jīng)2　Laozi (b. c. 570 BCE)　TRUSTWORTHY WORDS ARE NOT BEAUTIFUL　From Chapter 81, Tao-te-ching 道德經(jīng)3　Kongzi (Confucius) (traditionally 551-479 BCE)　CLEVER WORDS CAN HARDLY BE PART OF TRUE VIRTUE　From Verse 3, Book 1, Lunyu 論語(yǔ) (TheAnalects)4　Kongzi (Confucius) (traditionally 551-479 BCE)　LEARN TO DEVELOP MORAL QUALITIES　From Verse 6, Book 1, Lunyu 論語(yǔ) (The Analects)5　Kongzi (Confucius) (traditionally 551-479 BCE)　A LEARNED MAN　From Verse 7, Book 1, Lunyu 論語(yǔ) (The Analects)6　Kongzi (Confucius) (traditionally 551-479 BCE)　SUBSTANCE AND ATTENTION TO FORM AND BEAUTY　From Verse 18, Book 6, Lunyu 論語(yǔ) (The Analects)7　Kongzi (Confucius) (traditionally 551-479 BCE)　THE ABSOLUTE ESSENTIAL　From Verse 7, Book 12, Lunyu 論語(yǔ) (TheAnalects)8　Kongzi (Confucius) (traditionally 551-479 BCE)　SINCERITY IS ALL-IMPORTANT　From Verse 18, Book 15, Lunyu 論語(yǔ) (TheAnalects)9　Kongzi (Confucius) (traditionally 551-479 BCE)　GET YOUR MEANING ACROSS　From Verse 41, Book 15, Lunyu 論語(yǔ) (TheAnalects)10　Kongzi (Confucius) (traditionally 551-479 BCE)　HE WHO IS SINCERE WILL BE TRUSTED　From Verse 6, Book 17, Lunyu 論語(yǔ) (TheAnalects)11　(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)　How MUCH USE CAN THERE BE IN A MINOR ART?　From "Xiaobian"小辨 (Minor Arts), Chapter 74, Da Dai liji 大戴禮記 (Elder Dai's Book of Rites)12　(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)　THE RELATIONSHIP BETWEEN LANGUAGE AND MEANING　From "Xici zhuan shang" 系辭傳上 (Appended Statements, Part 1, Chapter 12), Zhouyi 周易 (Zhou Changes)13　(Attributed to) Kongzi (Confucius) (traditionally 551-479 BCE)　ThE MAN OF TRUE VIRTUE　From "Wenyanzhuan qianjiusan" 文言傳·乾九三 (Sayings on Patterning [with reference to] the Third Line of Hexagram 1, Qian or Heaven), Zhouyi 周易 (Zhou Changes)……Biographies of Persons Mentioned in the TextWorks CitedReferencesTitle IndexName IndexGeneral Index

章節(jié)摘錄

　　spiritual forms, and as remarks about taste, preferences, and constraints. The passages are framed by annotations and commentaries. The annotations provide historical, textual, contextual and other information to facilitate understanding of the passages translated. The commentaries at the end of each passage highlight links between entries and give the present editors comments on the ideas expressed in them. Both the annotations and the commentaries are presented in terms of contemporary concerns and preoccupations. This present-day voice interweaves with voicesfrom the past to set into motion a dialogic operation predicated upon the belief that there is no"innocent" writing. The Buddhist project of the past was rooted in ideology, just as the presentanthology is driven by the ideology of the editor. It is an ideology of intervention that works ontwo fronts. First, it seeks to make available for study a major non-western perspective from whichto look at general, technical or theoretical issues relating to translation, and thereby to promote aninternational translation studies, one that is less limited by the Eurocentric mode that dominatesthe present scene. Second, it seeks to re-root/re-route the development of translation studies in China by producing a work of translation through which researchers unfamiliar with classical Chinese can acquaint themselves with traditional writings about translation - a circuitous path, no doubt, but important for opening new possibilities for development？II. OVERALL TRANSLATION POLICYThe overall translation policy is informed by the editors view that this particular anthology high-lights translation as a form of cultural representation, and not merely as a process ofinterlingualcommunication. The aim is to achieve what Kwame Anthony Appiah calls "thick translation",that is a way of translating that can promote in the target language culture a fuller understand-ing of and a deeper respect for the culture of the Other. For the present anthology, whose editorand translators are all Chinese, thick translation takes the form of self-representation rather thanrepresentation of the Other, and is aimed at promoting in the target language culture a fullerunderstanding of and a deeper respect for Chinese culture.iv~ For a fuller exposition ofthe ideology ofintervention which this anthology is meant to serve, see Martha RY.Cheung, "Representation, intervention and mediation: a translation anthologists reflections on the complexitiesof translating China" （Cheung forthcoming a）. For a discussion of the related issue of why the articulation ofideological position is important, see Martha P.Y. Cheung, "Politics of representation: a translation anthologistsself-examination" （Cheung 2005a）. For a more detailed mapping of the directions for theoretical developments in the discipline of translation studies on the Chinese mainland, see Martha P.Y. Cheung, "A few suggestionsfor the development of Chinese theoretical discourse on translation"對(duì)中國(guó)譯理論建設(shè)的幾點(diǎn)建義Zhongguo yixue lilun fianshe de fidian fianyi, Cheung 2004）.The term "thick translation" was first used by Kwame Anthony Appiah, who invented the expression as avariation of the term "thick description" popularized by the ethnographer Clifford Geertz, who in turn borrowedit from the philosopher Gilbert Ryle. Ryle the philosopher is interested in "the thinking of thought", and "thickdescription" is a mode of description aimed at articulating the "immense though unphotographable differences"between acts and behavionr that are apparently similar or identical （Ryle 1971:480）. Geertz applies Ryles insightto ethnographical work, and emphasizes that "thick description" should be used for observing, understanding,interpreting, describing, and "inscribing" another culture in writing （Geertz 1973:19）. "Thick description", ac-cording to Geertz, is not the same as total description and, because of its interpretive nature, it is always partialand incomplete, though more adequate and more thorough than "thin" or "less thick" descriptions. Appiah, inturn, develops his notion of "thick translation" from Geertzs "thick description". To him, "thick translation"serves a specific political and pedagogical purpose, and that is to promote in the target language culture a fullerunderstanding of and a genuinely informed respect for the cultures of others （Appiah 2000:427）.

編輯推薦

　　本書是“國(guó)外翻譯研究叢書”之《中國(guó)翻譯話語(yǔ)英譯選集(上)》，主要對(duì)中國(guó)古老的翻譯實(shí)踐及翻譯論述的發(fā)展脈絡(luò)作了系統(tǒng)的梳理，并按照時(shí)間順序詳盡地展示出一幅宏大的中國(guó)傳統(tǒng)翻譯話語(yǔ)畫卷。該書可供各大專院校作為教材使用，也可供從事相關(guān)工作的人員作為參考用書使用。

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