外文翻译---突围：女性意识和女权研究

外文翻译（1）
Breaking out: feminist consciousness and feminist
research
Liz Stanley,Sue Wise
Offers to this debate something which is both crucial and,because it is centred upon women,which is really original.This 'original' contribution is,we shall argue,the proposal that women's experiences constitute a differen view of reality, an entirely different 'ontology' or way of going about making sence of the world.In other words,we shall suggest,'feminist consciousness' makes available to us a previously untapped store of knowledge about what it is to be a woman,what the social world looks like to women,how it is constructed and negotiated by women.However,this knowledge is made available to us through feminism's insistence on the importance of 'the personal'-precisely that phenomenon which many feminists are so concerned with 'getting beyond'.
'Feminist consciousness' is one expression of women's unique view of social reality, and we see it as 'unique' in the sense that it is concerned with, an can see, different aspects of conventional, sexist, reality. Women sometimes construct and inhabit what is in effect an entirely different social reality.In chapter 1 we argued that there were three themes which were basic to our understanding of feminism and its approach to women's oppression and the requirements of women's liberation.In this chapter we return to the third of these themes and look at the existence of a distince 'feminist consciousness'.
Feminist consciousness and consciousness-raising
Feminism's concern with consciousness, and with changing states of consciousness, is easily apparent in any collection of feminist writings, any discussion of feminist practice.The main expression of both its theoretical and its practical concern is, of course, through the existence of 'consciousness-raising' activities.
Our interpretation of material on consciousness-raising,and people's experiences in consciousness-raising groups,is that implicit (and sometimes quite explicit) in this is a three stage model of consciousness.These three stages are sometimes differently named: false consciousness, partial consciousness (which includes feminist consciousness) and revolutionary consciousness by marxist-feminists;and false consciousness, consciousness-raising and feminist consciousness by other feminists.This sequential, and temporal, model of consciousness has explicit within it the idea of change, of movement, and of development, but also the idea of stasis.The movement is from false consciousness through consciousness-raising to true consciousness; but then the model suggests nothing further.It doesn't concern itself with what,if anything,might lie beyond this,or even whether any changes in this form of consciousness are to be expected.
These 'stages' in consciousness aren't seen as discrete, mutually exclusive,like the rungs on a ladder. There is an acceptance that false consciousness is expressed within,
and is confronted by, the processes of consciousness-raising;and that feminist consciousness or true consciousness comes slowly and hesitantly out of consciousness-raising.And there is also an acceptance that hints of the third stage in consciousness are contained within the first, false consciousness.Indeed, without this there would be no attempt to become involved in the processes of consciousness-raising(there would be no impetus for change, and no basis for this change to occur around,)
The idea of a pre-revolutionary or pre-feminist consciousness, and a sequential and developmental change, is explicit in the term 'raising' used in feminist discussions of consciousness.It implies a movement from something less desirable to something more desirable, from something lower to something higher, from something which doesn't see and understand truly to something which does.The notions of a 'false' and a 'revolutionary' form of consciousness obviously owe much to marxist discussions.The link is apparent in much feminist work on consciousness.For example, Marsha Rowes argues that the WLM uses the processes of consciousness-raising in order to help feminists 'expose false consciousness',And within her discussion of false consciusness is the idea of movement and of change from a lower to a higher stage: Consciousness raising is essentially a wider consciousness.It lifts the mysterious veils of womanhood...it wriggles away from the notion that we have been free to become what we will...we can understand the way our lives have been determined by our class and our sex(Rowe, 1975, p.6).
This idea of false consciousness isn't simply one which sees a movement from a lower to a higher plane of consciousness.It also sees this higher consciousness as one which enables people to escape from confinement within the purely subjective and the 'false' into a more objective state of consciousness.They can then see truly rather than falsely their objective position within the objective social world.
It will already be apparent that we find the idea that there is one true objective social reality, existing for all people, quite unacceptable.We are perfectly ready to accept that all people operate on the assumption that there is an objective social reality.What we reject is that this 'reality' is the same for everybody - or should be the same for everybody if only they weren't falsely conscious.The idea of 'false' and 'true' consciousness, with 'true consciousness' being what revolutionaries have, is offensively patronizing.It denies the validity of people's own interpretations of revolutionaries then they are false.'If you agree with me then you're right, if you disagree then you're wrong', is implied but not openly stated.
The idea that revolutionaries and revolutionary groups are 'the vanguard', the possessors of that consciousness which is closest to truth, and which enables them to see real reality as it truly is sits uneasily among feminist principles.The principle of egalitarianism implies an acceptance of the validity of all women's experiences.But the idea of 'the vanguard' is grossly elitist and is based on a belief in the invalidity of the 'subjective' compared with the 'objective'.
Similarly the idea that 'revolutionary consciousness' or feminist consciousness is true, objective and right, is unacceptable to us.The notion that feminism and feminists occupy a higher plane of understanding about the true nature...
Bartky descrbes four key facets of the whole consciousness.These are the consciousness of 'anguish', of 'victimization', of 'constant expsure', and of 'the double ontological shock'.And also she argues that 'Feminism is something like paranoia'(1977,p,19), because feminist consciousness involves an interpretation of social reality which may be radically different from that commonly provided by others. Within the transformed consciousness inhabited by feminists, the sme behaviours and states come to be interpreted differently.They come to mean something different from what they previously meant; and because of this they are experienced as somehing different.They are no longer the same events, behaviours, ideas and beliefs-because they are now constructed differently.
突围：女性意识和女权研究
作者：利兹士丹利，苏智
这次辩论的一些东西，都至关重要，因为它是根据妇女，这是真的“原始”的贡献为中心提供，我们会认为：该提案，妇女的经验构成了现实。

不同认为有，一个完全不同的“本体论”或对决策的世界。

换句话说，我们将建议，“女性意识”，提供给我们一个它是一个女人，世界是什么样子的社会知识，以前未开发的商店妇女，它是如何建造女人。

然而谈到这方面的知识是通过提供给我们女性主义的重要性的坚持下，“个人的”，正是这一现象，许多女权主义者是如此的“关注超越”获得。

“女性意识”是对妇女的社会现实的独特观点的表现，我们看到它的独特的，它关注的是，传统的性别歧视，现实的不同方面的意识。

妇女有时建造和居住在一个完全不同的社会效果。

第一章，我们认为有三个基本主题，其中以女性主义的认识和做法对妇女的压迫和对妇女的解放。

在本章中，我们的要求回到这些主题，并期待获得清楚的“女性意识”的概念。

女性意识和提高觉悟
女性主义的关注意识，并与意识改变状态，很容易在任何明显的女权主义著作集，女权主义活动。

任何理论都关注，其主要表现实际的讨论，当然是通过的存在，意识筹款活动。

我们的解释对意识的宣传材料，并在提高觉悟的人民团体的经验，有时是很明确的指出这是意识。

这三个阶段的三阶段模型，有时不同的命名为：虚假意识，局部意识（包括女性意识）用马克思主义和革命意识，女权主义者，以及虚假意
识，其他女性意。

顺序，时空，意识模型提高认识和明确的女性意识已在变化观念，行动和发展，而且还强调。

运动的想法是错误的意识，通过从提高认识到真正的意识，但随后的模型显示没有取得进一步成就。

.它不关心自己的东西，如果有的话，可能会超过这个谎言，或甚至是否在这个意识的形式有任何改变的预期。

这些“阶段的意识”不应看作是离散的，相互排斥的，像一个阶梯的梯级。

有一种虚假的意识是在表示接受，并面临着，意识的提高过程，并认为真正的女性意识或意识来缓慢，迟疑了意识提升。

并且也有一个接受的提示的第三阶段是在意识中包含在第一，虚假意识。

事实上，没有这个就没有试图提高认识（有会是没有改变的动力的过程参与，并没有发生这种变化的基础上解决）。

一个革命前或预女性意识的观念，顺序和发展变化，是在长期“提高”的意识。

女权讨论明确意味着从东西从不太理想的东西变为更可取的东西，运动从低到高的一些的东西，并不真正看到和理解的东西，是“假”和“革命”的意识形式。

观念显然应归功于马克思主义的讨论。

其联系是非常明显的女权主义者的工作关于意识。

例如，玛莎劳斯认为，WLM的使用提高认识，以帮助过程女权主义者揭露虚假意识，并在她的假意识中讨论的是思想和行动转变为一个从低更高的阶段：意识的提高基本上是一个更广泛的。

它像升降机的女人的神秘面。

我们可以了解我们的生活和性已被我们的方式左右（罗，1975年，第6页）。

这种想法是错误的意识而不是简单地一看到从较低的运动，以提高女性意识。

她也看到这个作为一个更高的意识，使人们摆脱禁闭在纯粹主观与假成。

他们的客观状态就可以看到真正的而不是虚假它们在客观的社会世界的客观地位。

这将是明显的，我们已经发现的想法，有一个真实客观的社会现实，为所有的人存在，很不能接受。

我们是完全准备好接受所有的人经营的假设是有客观的社会现实。

我们拒绝所的是，这个“实际”是每个人都一样，或者应该是每个人都应该一样，只要他们不是虚假意识。

“假”和“真正的意识”与“思想真正意识”是革命者，是进攻。

它否认人民自己的革命家，他们的解释则是假的有效性。

“如果你同意我的看法，那么你是对的，如果你不同意，那么你就错了”，是隐含的，但没有公开说明。

革命家的思想和革命团体“先锋”，这种意识是最接近真理的拥有者，并让他们看到真正的现实，因为它确实是不安地坐在女权主义者
之间的平均主。

这个原则意味着接受对所有妇女的经验。

但是“先锋队思想的有效性”是非常精英，是一个在“主观”无效信仰的比较，'客观。

同样的想法，“革命觉悟”或女权意识是真实的，客观的和正确的，是不能接受的。

这一概念，即女性主义和女权主义者占据了对高层次上的本质的理解。

巴特基描述四个主要方面是整个女性意识。

它们是“意识的痛苦”，对“迫害'的不断反抗”，“和本体论的双重冲击”。

她认为的女性主义思想是类似偏执狂（1977年，磷，19），因为女性意识涉及对社会现实可能从根本上通常由他人提供的不同的解释。

在女权主义者所居住的转化意识，行为和国家中小解释是不同的。

他们来表示不同的东西从他们原先的意思，并且因为这是属于一些经验的不同。

它们不再是相同的事件，行为，思想和信仰，因为他们现在的建造是不同的。

外文翻译（2）
Writing beyond the wall: translation, cross-cultural
exchange
and Chen Ran’s A Private Life
Kay Schaffer, University of Adelaide ；XianlinSong,University of Adelaide
Chen Ran is one of China‟s foremost avant-garde writers. Her short stories began to appear in literary journals in the 1980s, grounding a reputation for serious philosophical investig ations, particularly those concerning women‟s changing roles and identities. A film, Y esterday‟s Wine, adapted from her novella, …A Toast to the Past‟ (Yu wangshi ganbei) premiered at the Fourth International Women‟s Congress held in Beijing in 1995, bringing her work to the attention of an international feminist community. Her semi-autobiographical novel A Private Life, first published in 1996, has never been out 2 In the introduction to Tokens of Exchange, Liu writes that her study …is centrally concerned with the production and circulation of meaning as value across the realms of language, law, history, religion, media, and pedagogy, and, in particular, with significant moments of translation of meaning-value from language to language and culture to cultu re‟ [ital in original] (2). of print in China. In 2004, an English translation appeared, and a new, richly illustrated edition, including the artwork oShen Ling, was released in China. Chen is especially appealing to western feminist readers, as John Howard-Gibbon, the English translator, points out in his note that introduces the English edition.He describes Chen as …a unique and important female voice…[whose] uni que and personal postmodern feminist story has created a
different and very challenging image of women within Chinese literature of the 1990s‟(2004, xii, xiii). Her writing is particularly interesting to western feminist readers because it offers an insistent critique of patriarchal relations in China that follows in the disrupted tradition of the proto-feminist writings of the 1920s and 30s, lost during the Cultural Revolution but reintroduced to a contemporary readership.3 Her work is also linked to psychoanalysis and French feminist strands of western feminism, variously read, adapted, appropriated, construed and misconstrued by writers and critics as representative of a …“translated” modernity‟ in China (Liu 1995, 28; see also Zheng Yi 2004, 53). In her unique fusion of western and Chinese influences, the themes and style of Chen‟s work not only challenge the perceived histories and mythologies of the State, but also provide readers with …a genuinely alternative feminist aesthetics‟ (Zheng, 2004, 53). Her work, as Zheng notes, contributes to the Chinese feminist landscape …a writing of alterity, an attempt at aesthetic otherness, against both the inherited but still dominant male-centered literary standards and the all-consuming post-Socialist cultural market, which constitutes much of this alterity‟s critical and commercial misconception‟ (62-3). The translation A Private Life into English provides an opportunity for new critical conceptions of Chen and Chinese feminism beyond the parameters of the Chinese state.
在墙以外的写作：跨文化的交流和陈染的私生活凯谢弗，阿德莱德大学XianlinSong，澳大利亚阿德莱德大学陈染是一个中国最重要的前卫作家。

她的短篇小说开始出现在20世纪80年代的文学期刊，接地一个严肃的哲学调查的声誉，特别是关于妇女的角色和身份变化。

一部电影，昨天的葡萄酒，从她的小说改编，“阿过往的面包”（于王氏干杯）在第四届国际妇女大会在北京举行首演于1995年，使她的工作受到国际女权主义社会的注意。

她的半自传体小说私人的生活，于1996年首次出版的，她的研究，是中央的生产和作为跨语言的流通领域的价值的意义关注，法律，历史，宗教，媒体和教学，以及，特别是有重大意义的时刻翻译值从语言到语言和文化的文化。

2004年，英文翻译出现了，一个新的，丰富插图本，包括艺术品，在中国被释放。

陈染特别呼吁西方女性读者，作为霍华，英文翻译，他指出，注意到，介绍了英文版本。

他形容陈染作为“一个独特而重要的女性声音……独特和个人的后现代女权主义的故事创造了一个非常具有挑战性的不同和在20世纪90年代文学的妇女形象”。

她的写作是特别有趣的西方女权主义的读者，因为它提供了一个在中国宗法关系，坚持批评，在对原破坏传统如下：20世纪20年代
和文革期间损失30多岁，女性主义书写而是重新给当代读者。

她的工作也与西方的心理分析及法国女权主义链，广泛地阅读，改编，拨款，解释和作家和评论家为代表的误解为现代性的中国。

在她的西方和中国的影响，主题和陈染的作风独特的融合，不仅挑战认为历史和国家的神话，而且还提供了“一个真正的女性主义美学的读者选择”（郑，2004年，53）。

她的作品，正说明，有助于中国女权景观写的异性，在审美差异性的尝试，既反对继承，但仍占主导地位男性为中心和文学标准的消耗后的社会主义文化市场，构成这个异性的关键和商业误解了。

翻译成英文的私人生活提供超出了中国国有的参数为陈染和中国女性主义的新的重要概念的机会。