中国翻译简史(英语专业版)

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中国翻译简史

林语堂
• 中国现代著名作家，学者、翻译家、语言学家、新道家代表人物，1895年生于福建漳州平和县坂仔镇一个基督教牧师家庭，原名和乐，后改名玉堂，又改名为语堂，早年留学美国、德国，获哈佛大学文学硕士，莱比锡大学语言学博士。回国后分别在清华大学、北京大学、厦门大学任教。林语堂于1940年和1950年先后两度获得诺贝尔文学奖提名。
中国译历史简介
A general introduction to the history of translation in China
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中国的翻译史有史籍记载的已长达三千余年，早在史前三皇五帝时代就存在翻译活动，一般认为“五四"以前，中国翻译史上出现过三次翻译高潮。
三次翻译高峰（three translation peaks）
• 1）东汉--唐宋时期 • 2）隋唐--明末清初 • 3）鸦片战争--五四运动
第一次翻译高峰期
• 佛经翻译（sutra translation）
• 释道安首创译场制度，提出著名"五失本，三不易"理论，他主张严格的直译 • 天竺人鸠摩罗什创立了一整套译场制度，开集体翻译，倾向于意译，注重文质结合，既忠实与原文的神情，能 “以实出华”，他反对译经时用“格义”。 • 玄奘(唐朝佛经翻译达到顶峰)，他不但把佛经翻译成汉文，而且把老子著作的一部分译成了梵文，成为了第一个把汉文著作向国外介绍的中国人，制定了“五不翻”的原则，即：秘密故、含多义故、无此故、顺古故以及生善故。译文中运用的种种技巧：补充法、省略法、变位法、分合法、译名假借法、代词还原法。
第二次翻译高峰期
• 科技翻译（science and technology translation） • 代表人物：中国科学家徐光启和意大利人利玛窦，合作翻译《几何原本》前六卷。 • 这一阶段主要是外国人口译，中国人笔述，国人选择译品的余地不大，译者对翻译理论技巧知之不多，所以译作大都有“文义难精”之弊。

中国翻译简史

A Brief Introduction to the Chinese Translation in HistoryAs we all know ,China is a country with over five thousand year long history, while the history of translation has three thousand-year. Although translation studies cover such a wild field,it can be roughly divided into three general periods as follows: Ancient china,Contemporary China and Modern china. The paper is to provide general overview of translation history and corresponding characteristics in China from ancient to present times.The translation of Buddhist scripture and Science translation in Late Ming Dynasty formed the main stream in Ancient China.The earliest translation activities of China originated from Zhou dynasty, when the translation was carried out by government clerks, who paid much attention on ideological works.However,with the introduction of Buddhist scripture written in Sanskrit to China, a great efforts were needed to translate these scriptures into Chinese. Especially during the two Jin dynasties, Southern dynasty and Northern dynasty,translation of Buddhist scripture was officially organized on a large scale in China. Many State Translation School opened for this purpose. And one of the famous translators at this time is Dao An who advocated strict literal translation, while Kumarajiva ,another famous translator emphasized the accuracy of translation.Sui dynasty and Tang dynasty had brought the first peak of translation in China.Unlike translators of other periods, they were mainly Buddhist monks. Xuan Zang, who is the vital person we have to mention, contributed a lot to the development of Chinese translation, not only the theories but also the practices. He set down the famous translation criteria that translation "must be both truthful and intelligible to the populace, to some extent, he tried to take account of literal translation and free translation in the process of translation. Furthermore, he is also the first Chinese to translate famous works of Chinese into other languages, which laid a solid foundation for the international cultural exchange.As the times changed, the science translation was springing up quickly. In Yuan Dynasty ,due to the settlement of Arbas in China, they were engaged in translating scientific works from the West. Later, the subject of translation shifted from Buddhist scriptures to scientific and technological knowledge in Ming Dynasty. Scientists and government mainly had taken up the task of translation then. However, the disadvantages of this period should not be neglected. No translation theories were as well developed as the Tang Dynasty.The history of translation in Ancient China did also play a significant role in the promoting of translation in Contemporary and Modern China. In the Late Qing Dynasty,Chinese translators ,headed by Yan Fu welcomed the trend of new outlook from the western countries.A large number of works about Social Science had been translated.There is no doubt that Yan Fu was the most influential translator and translation theorist in this period. He had come up with the triple criteria of translation --- "Faithfulness, Fluency and Elegance", which was still spoken highly of by some relative experts at present.Meanwhile, literary translation was popular and marked another peak of translation in China. Many famous western works have been brought into China, in reverse, it make benefits to the enrichment of Chinese literature field. A group of excellent translators were emerging from time to time at this period. Take Lin Shu for example. He acted the equally important role in literature translation as Yan Fu insocial science translation. Regarded as the pioneer of literature translation in China, he opened a new Chapter for Chinese translation.Compared to the two former period, translation work in Modern China has a wider coverage,such as the translation of socialist and communist works,literature works and so on.The May 4th Movement was a famous activity happened in the Chinese history,which was also the starting point of the new democratic revolution in China. Great changes have taken place in translation in China. Karl Marx's (1818-1883) and Lenin's works on socialist and communist theories were the focus of our translation work , as it will guide the direction of our revolution. What’s more, literary translation was different from the past.The quality and quantity of literary translation were greatly improved. No matter where it comes from,the world famous literary works were translated into Chinese. Translators as Lin Yutang, Lu Xun and Qu Qiubai were the three most famous .The translation theory was completed during this period of time,one of them was put forward by Lin,that is his three translation criteria:the first is fidelity,the second is coherence,the third is elegance.However, the heated topics on translation theory were still translation criteria, literary vs free translation.Even any little progress in the history of Chinese translation still means a huge leap to the development of our society. Without these efforts, China may haven’t avoided the mistakes that other countries have made, nor learned from the advanced technology around the world. Despite the achievement on translation theory we have already got, it turned out to be a failure to guide translation practice without any difficulty.There is still a long way ahead. To be in accordance with booming economy and the expansion of its political influence in the international community,China will continue to strive unremittingly all the time.。

The history of translation in China,中国翻译史介绍

中国翻译简史
我国的翻译有着数千年的历史。打开这一翻译史册，我们可以看到翻译高潮迭起，翻译家难以计数，翻译理论博大精深。了解这一历史不仅有助于我们继承我们的先人的优秀文化遗产，而且也有助于我们今天更加深入认识和发展我们的翻译事业。简单说来，中国的翻译史大致可以分为以下几个阶段：一、汉代-秦符时期；二、隋 -唐-宋时期；三、明清时期；四、五四时期；五、新中过成立至今。
二、隋-唐-宋时代
从隋代（公元五九0年）到唐代，这段时间是我国翻译事业高度发达时期。隋代历史较短，译者和译作都很少。比较有名的翻译家有释彦琮（俗姓李，赵郡柏人）。他是译经史上第一位中国僧人。一生翻译了佛经23部100余卷。彦琮在他撰写的《辨证论》中总结翻译经验，提出了作好佛经翻译的八项条件：1）诚心受法，志愿益人，不惮久时（诚心热爱佛法，立志帮助别人，不怕费时长久）；2）将践觉场，先牢戒足，不染讥恶（品行端正，忠实可信，不惹旁人讥疑）；3）荃晓三藏，义贯两乘，不苦闇滞（博览经典，通达义旨。不存在暗昧疑难的问题）；4）旁涉坟史，工缀典词，不过鲁拙（涉猎中国经史，兼擅文学，不要过于疏拙）；5）襟抱平恕。器量虚融，不好专执（度量宽和，虚心求益，不可武断固执）；6）耽于道术，淡于名利，不欲高炫（深爱道术，淡于名利，不想出风头）；7）要识梵言，乃闲正译，不坠彼学（精通梵文，熟悉正确的翻译方法，不失梵文所载的义理）；8）薄阅苍雅，粗谙篆隶。不昧此文（兼通中训诂之学，不使译本文字欠准确）。
彦琮还说，"八者备矣，方是得人".这八条说的是译者的修养问题，至今仍有参考价值。在彦琮以后，出现了我国古代翻译界的巨星玄奘（俗称三藏法师）。他和上述鸠摩罗什、真谛一起号称华夏三大翻译家。玄奘在唐太宗贞观二年（公元六二八年）从长安出发去印度取经，十七年后才回国。他带回佛经六百五十七部，主持了中国古代史上规模最大、组织最为健全的译场，在十九年间译出了七十五部佛经，共一三三五卷。玄奘不仅将梵文译成汉语，而且还将老子著作的一部分译成梵文，是第一个将汉语著作向外国人介绍的中国人。玄奘所主持的译场在组织方面更为健全。据《宋高僧传》记载，唐代的翻译职司多至11种：1）译主，为全场主脑，精通梵文，深广佛理。遇有疑难，能判断解决；2）证义，为译主的助手，凡已译的意义与梵文有和差殊，均由他和译主商讨；3）证文，或称证梵本，译主诵梵文时，由他注意原文有无讹误；4）度语，根据梵文文字音改记成汉字，又称书字；5）笔受，把录下来的梵文字音译成汉文；6）缀文，整理译文，使之符合汉语习惯；7）参译，既校勘原文是否有误，又用译文回证原文有无歧异；8）刊定，因中外文体不同，故每行每节须去其芜冗重复；9）润文，从修辞上对译文加以润饰； 10）梵呗，译文完成后，用梵文读音的法子来念唱，看音调是否协调，便于僧侣诵读；11）监护大使，钦命大臣监阅译经。

lecture 2 brief history of translation-lj

Unit 2 中西翻译理论的历史和现状
2、陈福康编著的《中国译学理论史稿》中则是按照中国历史的分期来划分的，即把中国翻译史划分为古代、近代、现代、当代四个部分： 2.1 古代翻译史起于先秦时有关翻译的零星论述，至清乾隆初年《番清说》为止: 东汉至宋代的佛经翻译 2.1.1古代佛经翻译的三个阶段明清的宗教、科技翻译 2.2 近代翻译史起于鸦片战争止于“五四”运动 2.3 现代翻译史从“五四”运动到1949年新中国成立 2.4 当代翻译史则从建国后至今
二、西方翻译简史
Unit 2 中西翻译理论的历史和现状
1. 西方翻译实践史第一次翻译活动高潮罗马文学三大鼻祖之一的安德罗尼柯于公元前3世纪翻译的拉丁文版《奥德赛》被视为西方翻译史上最早的译作，其后的一些大文学家们也都开始尝试用拉丁语翻译或改写希腊戏剧作品，从而掀起了西方历史上第一次翻译活动高潮。这一阶段的翻译活动将古希腊文学介绍到罗马，促进了罗马文学的诞生和发展。第二次高潮出现在罗马帝国后期。此时圣·哲罗姆翻译的《通俗拉丁文本圣经》成为定本，标志着《圣经》翻译取得了与世俗文学翻译同样重要的地位。第三次高潮出现在11－12世纪。此时，西方世界出现了大规模的翻译活动。西方翻译家把大批阿拉伯语作品译成拉丁语，在翻译史上留下了重要的一页。
Unit 2 中西翻译理论的历史和现状
第四次高潮发生在文艺复兴时代晚期。这时候，除了宗教之外，翻译活动已经深入到思想、政治、文化等各个方面，同时也涌现出一批优秀的翻译家和译作。其中英王詹姆士一世1611年命人翻译的英文钦定本《圣经》则标志着英国翻译的一次飞跃。这部译著至今仍被奉为英语语言的经典之作，对英语语言和英国文学的发展产生了巨大的影响。第五次高潮是在17－20世纪。这一时期的翻译比文艺复兴时期稍为逊色，但仍有大批西方文学名著被翻译出来，此时东方的一些优秀文学作品也开始被译成各国文字。第六次高潮开始于二战时期，一直延续至今。二战以来，世界经济获得了巨大的发展，科技领域也取得了前所未有的成果，翻译的范围随之大大扩展，科技和商业翻译日趋成熟。各种国内、国际翻译协会和团体的组建，为集中翻译力量多出翻译精品打下坚实的基础。更重要的是，随着计算机的出现，人们对机器翻译的研究也已正式提上议事日程。虽然目前计算机翻译的质量远远不如人工翻译，但其速度却是人类无法比拟的，这无疑对人工翻译提出了严峻的挑战。在未来的世纪里计算机到底能不能代替人脑还是个谜。

英文中国简史

The brief introduction to China History For quite a long time Chinese truly believed that China was the center of the world.(Today they still call China Zhongguo which means central kingdom in English.)They were so proud of themselves and living peacefully. And for quite a long time their economy remained self-sufficient that they never needed to trade with anybody for anything. Their world was closed and so much isolated. But we also found some good reasons for this unique and interesting Chinese social pattern due to its special geographical location in the world. Actually Chinese culture started from the middle reaches of the Yellow River, same as Egypt, India and Babylon originating from some big rivers or lakes as well. But China was bordered by the huge mountains like Himalayas in the south, the terrible deserts in the west, the forever frozen Siberia up in the north and the Pacific Ocean to the east. Obviously Chinese were not able to go beyond these barriers and to meet anybody easily, maybe once they wished and tried, but the fact was they had been living alone for so many years. So far no records could show China ever had any contacts of any kinds with India until 1st century AD though they were so close to each other like neighbors and their cultures began almost the same period of time, and the Himalayas stood between these two great countries keeping our people from meeting each other. About 3000 years ago Mongols grew up and began to ply with Chinese from the north. This was the first time that Chinese had been made to rethink who they were and where these Mongols were from. Now we can imagine how difficult it was for Chinese to change for a new way of living and thinking and how hard it was for them to share their world with others. Their easy and peaceful life and their pride in being the only people in the world were challenged so much. They got lost completely. They once tried to rebuild their country and system, but we saw they failed the wars to Mongols continuously; they even became hostile toward their own neighbor states in the end. It caused a terrible confusion regarding the value of life and left such a social chaos. This lasted for almost 500 years. Somebody terms it the Warring States Period; others may use the word like the Spring and Autumn Period. Since then their pride and self-confidence were gone and they began to trust nobody and started to make the famous walls of China we see today, attempting to keep everybody away regardless of friends or enemies. And finally they walled themselves in, like a snail in its shell. Higher the wall they built more isolated, reserved and ignorant they became. Eventually they rejected anything foreign. This was what we saw in the last 300 years. In the Chinese history few dynasties really ruled outside these walls, but they fought wars with Mongols constantly. The 2nd dynasty, Han dynasty once attempted to make peace with Mongols. They used to send their emperors ‘daughters and concubines over to intermarry Mongols. But we know marriages are not dependable, cannot make peace last very long. For so many years it seemed that Chinese had never had time to seriously think of themselves and Mongols. It was very strange that sometimes Chinese appeared arrogant, superior when these foreign devils were outside these walls, but sometimes these foreign devils would become Chinese distinguished Foreign Quests being treated so deferentially when they finally got inside these Chinese walls. Marco Polo was the first to come to China from Europe. It was even a bigger surprise now to see thesered haired and blue eyed people while Mongols first came, but it didn’t surprise them that much because they brought a new culture, but we still looked alike .Soon they even saw some black people too. They finally understood they were actually living with so many strangers around them in the smear world. They became lost again. This psychological problem had been perplexing Chinese for centuries. Today it still is. By the turn of the 19th century, over a dozen of cities were opened along the coast for free trade by foreign forces. Western products were brought into China. This meant Chinese had to change again. The fact was Chinese liked western powerful engines, new machines, beautiful clocks, colorful stained glasses and so on, but not foreign ideas. This is as ridiculous as buying eggs without their shells in the market. They didn’t understand all these together made this new and different culture from the west..So it resulted in two opium wars both in 1840 and 1860 and the boxer Rebellion in 1900. Today few still remember as early as in 1870,some Chinese students once were sent overseas to study the western Culture hoping to find something in common for both Chinese and foreigners. Some students came back with science and technology which they thought could make China a strong country and Chinese people stand up again. They opened some factories near the coast like in Shanghai and Tianjin. But it didn’t made China a strong country at all .China once boasted very advanced technology long time ago such as the four great inventions(gun powder, paper, printing and compass).Obviously it was not a matter of technology. Others believed China needed to learn to practice the western election system of democracy, but it never really worked in China. The fact was we couldn’t have democracy alone.We need a big middle class to support it like in America. Some students learnt about the communism in France and Germany. It was believed Communism was a better system in which everybody could get something he needed. The idea is great and wonderful. But it can never work in anywhere because it is surely against the human nature Family Privacy. In 1911 Qing dynasty was overthrown, Manchu emperors were gone. But what really happened was since the industrial revolution started in England, it changed Europe and it changed the whole world. But Chinese were still proud of their old culture, still in fantasy of No.1 middle kingdom of the world. Now Europeans built their ships bigger and bigger, but we still farmed the same way our grand fathers farmed one thousand years ago. We were made to compete with the westerners unfairly. Our economy got crumbled gradually. The governors of those provinces surely felt Qing dynasty was going up to the end. They all chose to wait and see if they could get hold of some more government armies or local forces. They hoped they might get an upper hand in the next dynasty or a new government of some kind they were not quite sure about yet. At this moment Chinese communists were getting active and the Qing government was overthrown unexpectedly fast. Those big provinces became independent states. But when they finally discussed who was going to be the new leader, they found everybody had enough armies and was powerful enough to be this new leader. At the end they compromised and got an outsider to act as their new leader who actually had no power in his hand. This lucky and unlucky person was Dorsum absent. And this was our warlord period in the 1920s. Since then China has never been reallyruled and controlled by either Jiang Chichimec or Chairman Mao, because today we are still one country but two different systems. In the last 100 years we have had so many power struggles and revolutions in which our people suffered innocently. Every revolution left our people something different from what they were promised. Our people were cheated and made fools of. Today we have TVs, computers, some may even have cars and nice houses. but we still cannot choose our leaders yet. In China you may still find much similarity of what was commonly practiced in Qing dynasty. Official may get certain treatment according to his rank. They are granted a power to enjoy and to abuse even to be forgiven. To some extents this government is no better than the old. Because there are too many emperor like officials today while there was only one emperor who could enslave our people in old China. No country, no system, no people in the world can afford these many emperor like officials. Mao was a great man in deed. He was a man who really cared our people. He was born in a rich farmer family in Hunan. He had good traditional education in his hometown. If he were not becoming one of the most important Chinese communist leaders, he might be remembered as a great poet, historian, strategist, philosopher and calligrapher. In his early poems he was found ambitious and outstanding. He had all necessary powers and abilities a Chinese emperor needed already. In 1921 Chinese communist party was founded in Shanghai, soon they established a relation with Soviet Union. They swore to make China another communist. Eventually Soviet Union brought Dr. Sun’s nationalist and the communist together. And they cooperated for a few years. In 1925,Dr Sun passed away. Mr. Jiang took his position quickly, He believed sooner or later Chinese communists were going to be his dangerous political enemies. So in 1927 Mr. Jiang killed hundreds of communists in the south near Canton, but those communist escapees got together again in deep mountains where no warlords cared. It was this event that taught Mao Spears and rifles bring a birth to a new government. They started from scratches again. And they set up a few Soviet governments very quickly there. When Mr. Jiang was aware of what happened there it was too late already. In 1934 Mr. Jiang brought the troupes from 6 different provinces to try to wipe out Mao’s farmer forces.Mao led his farmers away and played Tom and Jerry with Mr. Jiang. Mao didn’t want to have war with Mr. Jiang now yet. He started the famous long march instead. They fought through 13 provinces and got up in the north to fight against the Japanese. He knew he could win the whole country by winning the minds of the poor. He was showing the public that he was fighting against the Japanese for China alone; on the contrary Mr. Jiang was doing nothing but killing the Chinese communists. This may best answer why with 8 million well armed soldiers and millions of dollars from US every year Mr. Jiang still lost the war to Mao later? In 1949 new China was founded and we hoped we might live better by having a new country and system., but we found those communist leaders move into emperors ‘beautiful palaces and take concubines of the old warlords and officials and do the same as the farmer rebels did in the past revolutions. Chairman Mao tried to correct it and he started several movements to remove those senior leaders. I understand this was also why he started the Cultural Revolution in 1965.Before he passed away he taught us We need a revolution every 7 to 8 years toclean out. Now we know we just need a second party to check them. But unfortunately we haven’t had the system yet.We see more and more corrupt officials today. It’s unfair to blame Mao, one dad man who couldn’t argue any more for all hardships we had before, because he couldn’t make the revolution happen himself..We should check and blame ourselves for all what we shouldn’t have done to each other. Our people have suffered enough. We all got hurt in these revolutions, didn’t we? In 1976 Mao passed away. China was getting reopened and we were all wakening up from nightmares slowly. Chinese government sent some young people abroad to study same as what we did over 100 years ago, but most of these students chose to stay overseas. They enjoyed their western lives there instead. Chinese had been worshipping Confucius for over 2000 years, and he emphasized the right relation of someone with others. Respect. He devoted his whole life to Chinese traditional education. He tried to rebuild our self-confidence and trust in our own people. For hundreds of years our people hoped their next generation could live better if they worked hard and saved enough to let their children go to school. They understand they cannot choose their parents but they should be able to change themselves. But I am sorry to say today our government is trying to make money from these poor parents now. Schools are no longer free. I want to state here: Our people may have poor food and live in poor places but they should be granted the right to be educated because they are born with this right. I heard some poor parents couldn’t afford the school expenses; they took poison to kill themselves in some rural areas last year. Actually we have never had true revolutions in China. All these revolutions were just nightmares, one revolution makes rich poor and another makes poor rich. Nobody can win and everybody becomes victim. Our history just repeats these hurting and being hurts on and on. The post revolution impact remains for so long in our minds that we don’t trust each other anymore. Now think of someone living with all he doesn’t trust. Let’s pray for our Chinese. Once China was a great country boasting 5000 years long history. But today she needs to feed 20% of the whole world people with only 7% of arable land of the world. I dream Chinese stand up again. I dream Chinese be free thinkers and I dream China become a great country again. Most of our people cannot understand human rights and freedom yet, because they need to service first. China is my home country. I am proud of my culture and proud to be a Chinese. I love my people in deed. And I am deeply rooted culturally and spiritually in China. I wish you become our messengers to tell the world that You are neither our foreign devils, nor our foreign guests, but our foreign friends. Chinese want to know you, you come to know us, and the world needs to be understood. God wants men and women, old and young, black and white, weak and strong, poor and rich to be together in har mony in peace in God’s world. God bless China and his loved.。

中国翻译简史(英语专业版)

10
3. Modern introduction of western thoughts through translation (19th~mid-20th)
11
see its word file*
It may be safely assumed that, two thousand years ago, before Caesar set foot in southern Britain, the whole country visible from the windows of the room in which I write, was in what is called “the state of nature”. Except, it may be, by raising a few sepulchral mounds, such as those which still, here and there, break the following contours of the downs, man’s hands had made no mark upon it; and the thin veil of vegetation which overspread the broadbacked heights and the shelving sides of the tombs was unaffected by his industry. The native grasses and weeds, the scattered patches of gorse, contended with one another for the possession of the scanty surface soil; they fought against the droughts of summer, the frosts of winter, and the furious gales which swept, with unbroken force, now from the Atlantic, and now from the North Sea, at all times of the year; they filled up, as they might, the gaps made in their ranks by all sorts of underground animal ravagers. One year after another, with an average population, the floating balance of the unceasing struggle for existence among the indigenous plants, maintained itself.

英语论文参考题目(同名27217)

论文写作参考题目翻译研究方向选题1.The Great Translator Yan Fu (伟大的翻译家严复)2.Gu Hongming: A Pioneer of Translating the Chinese Classics into English (汉英翻译的先驱——辜鸿铭)3.On the Principles of Equivalence in Literary Translation (论文学翻译中的等值原则)4. A Brief Comment on E. A. Nida’s Concept of Translation (浅谈奈达的翻译观)5.Cultural Gaps and Untranslatability （文化差异与不可译性）6.Translating and the Background Information （翻译与背景知识）7. A Preliminary Study of Explanatory Translating (解释性翻译初探)8.Translating the English Articles into Chinese (英语冠词汉译)9.Translating the English Plural Nouns into Chinese (英语复数名词汉译)10.Translating the Lengthy English Sentences into Chinese （英语长句汉译）11.On Translating English Book Titles into Chinese （谈英语书名汉译）12.A Brief Comment on the Several Chinese Versions of Jane Eyre (简评《简●爱》的几种汉译本)13.Views on the Chinese Version of Jude the Obscure: An Outstanding Example of ArtisticRecreation （艺术再创造的范例——《无名的裘德》汉译本）14.Views on the Chinese Version of Emma(关于汉译本《爱玛》的几点看法)15.Translating the Style of Literary Works ——A Preliminary Study of Wu Ningkun’s Versionof The Great Gatsby (文学作品的风格翻译——巫宁坤译《了不起的盖茨比》初探) 16.A Comparative Study of Two Chinese Versions of The Merchant of Venice (《威尼斯商人两种汉译本比较》)17.A Reading of Fang Zhong’s Translation of The Canterbury Tales （读方重译《坎特伯雷故事集》）18.On the English Versions of Some of Du Fu’s Poems （评杜甫诗歌英译）19.Translating the Titles of Chinese Classic Poetry （中国古典诗歌标题英译）mon Errors in Translation: An Analysis （常见翻译错误分析）21.English Idioms and The Translation （英语习语的翻译）22.How to Deal with Ellipsis in Translating （翻译中如何处理省略用法）23.The Importance of Comprehension in Translating （理解对于翻译的重要性）24.The Importance of Knowledge in Translating （知识对于翻译的重要性）翻译研究参考书目选录陈富康《中国译学理论史稿》，上海外语教育出版社，1997。

翻译简史

Lesson 1 Brief Introduction of Translation Standard in China and Abroad 1 Translation history in China中国历史上有三次规模的外来文化的传八：第一次是公元一世纪到九世纪印度佛教的传入，第二次是明中叶到清初西方自然科学的传入（开始主要是以西方传教士利玛窦等传入的西方文明），第三次是鸦片战争以后西方文化的全面传播，特别是五四运动时期马克思主义的传八。

这三次外来文化的传入中国，由于历史条件的不同、时代背景的差异以及传入的方式和性质的不同，而在中国发生了不同的作用。

1．1佛经翻译家（1）娄迦谶娄迦谶，简称支谶西域大月支国人。

生卒不详。

东汉桓帝末年（公元167年），从月支国东渡洛阳。

在灵帝光和、中平（公元178——189年）间，住洛阳翻译讲经。

他比安世高稍晚些。

支谶的操行淳厚深沉，性格开朗敏捷，出家后，在学佛过程中，严禀法度戒律，以精勤着于世。

他博闻强记，讽诵群经，志在宣扬佛法，不辞万里来到当时东西方文化交流中心——洛阳。

支谶在洛阳译经十分勤奋，前后共译经十四部、二十七卷。

这些佛经中，最主要的有二部，《般若道行经》和《般舟三昧经》，都是在灵帝光和二年（公元179年）一年中译出的。

原本都是由竺朔佛从西域传来。

这两部佛经由支谶口译，河南洛阳孟福（字元士）、张莲（字少安）笔受。

在汉献帝建安十三年（公元208年）于佛寺中校定。

支谶通晓汉语，在译经中，他主张朴实中肯，不加修饰。

但有些梵文不能用汉语对译时，他就用原音译起来。

所以，诵读时，佛徒们深感难懂真意；而佛学者研究这些佛经时，认为文字的表达和内容的真实性，都有问题，错误严重，当时，从译经的发展眼光来说，不无正确，但在当时能够将经译出，并得以传播和学习，其精神是难能可贵的了。

支娄迦谶所译佛经，与安世高所译佛经恰恰相反，几乎全是属于大乘佛经。

支谶是大乘佛经翻译、传播的先驱者。

中国翻译史(英文版-详细)

Brief Introduction of the Chinese Translation HistoryChinese translation theory was born out of contact with vassal states during the Zhou Dynasty. It developed through translations of Buddhist scripture into Chinese. It is a response to the universals of the experience of translation and to the specifics of the experience of translating from specific source languages into Chinese. It also developed in the context of Chinese literary and intellectual tradition.The modern Standard Mandarin word fanyi翻譯"translate; translation" compounds fan "turn over; cross over; translate" and yi "translate; interpret". Some related synonyms are tongyi通譯"interpret; translate", chuanyi傳譯"interpret; translate", and zhuanyi轉譯"translate; retranslate".The Chinese classics contain various words meaning "interpreter; translator", for instance, sheren舌人(lit. "tongue person") and fanshe反舌(lit. "return tongue"). The Classic of Rites records four regional words: ji寄"send; entrust; rely on" for Dongyi東夷"Eastern Yi-barbarians", xiang象"be like; resemble; image" for Nanman南蠻"Southern Man-barbarians", didi狄鞮"Di-barbarian boots" for Xirong西戎"Western Rong-barbarians", and yi譯"translate; interpret" for Beidi北狄"Northern Di-barbarians".In those five regions, the languages of the people were not mutually intelligible, and their likings and desires were different. To make what was in their minds apprehended, and to communicate their likings and desires, (there were officers), — in the east, called transmitters; in the south, representationists; in the west, Tî-tîs; and in the north, interpreters. (王制"The Royal Regulations", tr. James Legge 1885 vol. 27, pp. 229-230)A Western Han work attributes a dialogue about translation to Confucius. Confucius advises a ruler who wishes to learn foreign languages not to bother. Confucius tells the ruler to focus on governance and let the translators handle translation.The earliest bit of translation theory may be the phrase "names should follow their bearers, while things should follow China." In other words, names should be transliterated, while things should be translated by meaning.In the late Qing Dynasty and the Republican Period, reformers such as Liang Qichao, Hu Shi and Zhou Zuoren began looking at translation practice and theory of the great translators in Chinese history.Zhi Qian (3rd c. AD)Zhi Qian (支謙)'s preface (序) is the first work whose purpose is to express an opinion about translation practice. The preface was included in a work of the Liang Dynasty. It recounts an historical anecdote of 224AD, at the beginning of the Three Kingdoms period. A party of Buddhist monks came to Wuchang. One of them, Zhu Jiangyan by name, was asked to translate some passage from scripture. He did so, in rough Chinese. When Zhi Qian questioned the lack of elegance, another monk, named Wei Qi (維衹), responded that the meaning of the Buddha should be translated simply, without loss, in aneasy-to-understand manner: literary adornment is unnecessary. All present concurred and quoted two traditional maxims: Laozi's "beautiful words are untrue, true words are not beautiful" and Confucius's "speech cannot be fully recorded by writing, and speech cannot fully capture meaning".Zhi Qian's own translations of Buddhist texts are elegant and literary, so the "direct translation" advocated in the anecdote is likely Wei Qi's position, not Zhi Qian's.Dao An (314-385AD)Dao An focused on loss in translation. His theory is the Five Forms of Loss (五失本):1.Changing the word order. Sanskrit word order is free with a tendency to SOV. Chinese is SVO.2.Adding literary embellishment where the original is in plain style.3.Eliminating repetitiveness in argumentation and panegyric (頌文).4.Cutting the concluding summary section (義說).5.Cutting the recapitulative material in introductory section.Dao An criticized other translators for loss in translation, asking: how they would feel if a translator cut the boring bits out of classics like the Shi Jing or the Classic of History?He also expanded upon the difficulty of translation, with his theory of the Three Difficulties (三不易):municating the Dharma to a different audience from the one the Buddha addressed.2.Translating the words of a saint.3.Translating texts which have been painstakingly composed by generations of disciples.Kumarajiva (344-413AD)Kumarajiva’s translation practice was to translate for meaning. The story goes that one day Kumarajiva criticized his disciple Sengrui for translating “heaven sees man, and man sees heaven” (天見人,人見天). Kumarajiva felt that “man and heaven connect, the two able to see each other” (人天交接,兩得相見) would be more idiomatic, though heaven sees man, man sees heaven is perfectly idiomatic.In another tale, Kumarajiva discusses the problem of translating incantations at the end of sutras. In the original there is attention to aesthetics, but the sense of beauty and the literary form (dependent on the particularities of Sanskrit) are lost in translation. It is like chewing up rice and feeding it to people (嚼飯與人).Huiyuan (334-416AD)Huiyuan's theory of translation is middling, in a positive sense. It is a synthesis that avoids extremes of elegant (文雅) and plain (質樸). With elegant translation, "the language goes beyond the meaning" (文過其意) of the original. With plain translation, "the thought surpasses the wording" (理勝其辭). For Huiyuan, "the words should not harm the meaning" (文不害意). A good translator should “strive to preserve the original” (務存其本).Sengrui (371-438AD)Sengrui investigated problems in translating the names of things. This is of course an important traditional concern whose locus classicus is the Confucian exhortation to “rectify names” (正名). This is not merely of academic concern to Sengrui, for poor translation imperils Buddhism. Sengrui was critical of his teacher Kumarajiva's casual approach to translating names, attributing it to Kumarajiva's lack of familiarity with the Chinese tradition of linking names to essences (名實).Sengyou (445-518AD)Much of the early material of earlier translators was gathered by Sengyou and would have been lost but for him. Sengyou’s approach to translation resembles Huiyuan's, in that both saw good translation as the middle way between elegance and plainness. However, unlike Huiyuan Sengyou expressed admiration for Kumarajiva’s elegant translations.Xuanzang (600-664AD)Xuanzang’s theory is the Five Untranslatables (五種不翻), or five instances where one should transliterate:1.Secrets: Dharani 陀羅尼, Sanskrit ritual speech or incantations, which includes mantras.2.Polysemy: bhaga (as in the Bhagavad Gita) 薄伽, which means comfortable, flourishing, dignity, name, lucky,esteemed.3.None in China: jambu tree 閻浮樹, which does not grow in China.4.Deference to the past: the translation for anuttara-samyak-sambodhi is already established as Anouputi 阿耨菩提.5.To inspire respect and righteousness: Prajna 般若instead of “wisdom” (智慧).Daoxuan (596-667AD)Yan Fu (1898)Yan Fu is famous for his theory of fidelity, clarity and elegance (信達雅), which some believe originated with Tytler. Yan Fu wrote that fidelity is difficult to begin with. Only once the translator has achieved fidelity and clarity should he attend to elegance. The obvious criticism of this theory is that it implies that inelegant originals should be translated elegantly. Clearly, if the style of the original is not elegant or refined, the style of the translation should not be elegant either.Liang Qichao (1920)Liang Qichao put these three qualities of a translation in the same order, fidelity first, then clarity, and only then elegance.Lin Yutang (1933)Lin Yutang stressed the responsibility of the translator to the original, to the reader, and to art. To fulfill this responsibility, the translator needs to meet standards of fidelity (忠實), smoothness (通順) and beauty.Lu Xun (1935)Lu Xun's most famous dictim relating to translation is "I'd rather be faithful than smooth" (寧信而不順).Ai Siqi (1937)Ai Siqi described the relationships between fidelity, clarity and elegance in terms of Western ontology, where clarity and elegance are to fidelity as qualities are to being.Zhou Zuoren (1944)Zhou Zuoren assigned weightings, 50% of translation is fidelity, 30% is clarity, and 20% elegance.Zhu Guangqian (1944)Zhu Guangqian wrote that fidelity in translation is the root which you can strive to approach but never reach. This formulation perhaps invokes the traditional idea of returning to the root in Daoist philosophy.Fu Lei (1951)Fu Lei held that translation is like painting: what is essential is not formal resemblance but rather spiritual resemblance (神似).Qian Zhongshu (1964)Qian Zhongshu wrote that the highest standard of translation is transformation (化, the power of transformation in nature): bodies are sloughed off, but the spirit (精神), appearance and manner (姿致) are the same as before (故我, the old me or the ol。

中国翻译简史

中国翻译简史Chapter1中国翻译简史Three peaks of translation in history1）the translation of Buddhist classics: the first peak支谦，鸠摩罗什，真谛，玄奘2）the translation of books on science and technology: the second peak徐光启（科学译祖），李之藻3）the translation of western classics: the third peak1，严复信faithfulness，意义不背原文达expressiveness，不拘泥于原文的形式，以最准确、最生动的译文把原文的意思表达出来雅elegance，译文本身的古雅《天演论》《法意》《原富》《名学》》《群己权界论》2，梁启超学术界的鸿儒用资产阶级思想方法研究中国历史3，林纾儆醒人心，反帝救国；开创中国翻译事业的先行者和奠基人《巴黎茶花女遗事》，《王子复仇记》Translation in contemporary China: from 1919 to 19494, 鲁迅对中国近代文学翻译史的重要贡献（一）开辟了近代中西文化交流史上具有重要意义和影响的第二潮流（二）我国近代翻译史上的重大变革翻译思想（一）“易解、丰姿”双重标准（二）“以直译为主，意译为辅”与“以信为主，以顺为辅”5，瞿秋白大众化原则，“绝对正确，绝对白话文”的思想翻译《国际歌》6，郭沫若重译家责任, 重视译者主体性；强调的翻译动机7，林语堂翻译是一门艺术；翻译的标准：忠实、通顺和美8，朱光潜西方美学翻译Translation in contemporary China: from 1949 to the present time9, 茅盾“神韵说”；创造性翻译论10，傅雷神似说强调原文精神和韵味的重现11，钱钟书化境论，强调译者流畅、地道的本族语12，王佐良以诗译诗；为读者着想, 译文要可靠、可读13，许渊冲美化之艺术﹑创优似竞赛；文学翻译是艺术；以诗译诗；贯彻再创作论春眠不觉晓，处处闻啼鸟。

2-中国翻译简史

第5页，共17页。
▪ 严复根据自己的翻译实践，参照古代翻译佛经的经验，在天演论卷首的译例言中提出了著名的“信、达、雅”翻译标准。（一八九八年）
▪ 《马氏文通》作者马建忠一八九四年提出了善译标准，包括三大要求：一、译者要对两种语言素有研究，熟知彼此的异同；二、弄清原文的意义，精神和语气，把它表达出来；三、译文与原文毫无出入。
经》。他所译的经文变而不滑，质朴而不粗俗，因而被称为直译的鼻祖。
* 十六国时期，前秦国王苻坚热心提倡佛教，并将其奉为国教。他请来释道安成立了专门的译经机构“译场”，道安推荐并组织众多译经大师从事翻译工作，其中鸠摩罗什是最知名、成就最大者。他共译了《金刚经》、《法华经》等39部,313卷。译著文字优美、畅达，忠实地再现了原著的道理，具有“天然西域之情趣”。鸠摩罗什开了意译的先锋，译文妙趣盎然，为我国翻译文学奠定了基础。他还进一步完善了译场，原来的译场只有“口授、传言、笔授”三个环节，他增加了“校对”这一环节。译完作品之后写上译者的名字一也是从他开始的。梁启超评价他所译经文为“秦梵两娴，诵写自在，信而后达，达而后雅”。
▪ 鲁迅译《毁灭》、《死魂灵》等。他的翻译标准的主要观点是：“凡是翻译，必须兼顾两
面，一当然力求其易解，一则保存原作的丰姿。”反对胡译乱译，主张“宁信而不顺”的原则。他主张直译是为了照顾输入新表现法和保持原作的风貌，不同于“死译”。
▪ —— 一九四九年随着新中国的成立，翻译事业也得到了解放，翻译工作在党的领导下不断迅速发展，取得了巨大成就，在理论方面也日益充实完善。
《译例言》中提出了著名的“信、达、雅”翻译标准。他写道;“译事三难:信、达、雅。求其信，已大难矣!顾信矣，不达，虽译，犹不译也，则达尚焉。”作为翻译标准，这三个字的提法简明扼要，层次分明，主次突出。因此尽管人们对这三个字尤其是对“雅”字的解释存在着分歧，但许多年以来，“信、达、雅”始终没有被我国翻译界所废弃，有些翻译工作者仍然沿用这三个字作为当今的翻译标准。总之，严复对我国翻译事业是有很大贡献的。

英语专业翻译类论文参考文献

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London/New York: Academic Press. 1976.Chao Yuen Ren. A Grammar of Spoken Chinese. Berkley: University of California Press. 1979. Cheng Zhenqiu. My views of C-E translation of political writings, Foreign Language Teaching and Research. 1991.Chomsky, N. A Minimalist Program for Linguistic Theory. The Minimalist Program .Cambridge MASS: MIT Press. 1996.Haiman, J. Conditionals are topics. Language. 1978 (54): 564-589.Halliday, M. A. K. & Hasan, R. 1976. Cohesion in English. London & New York: Longman. 1976.Halliday, M.A.K. An Introduction to Functional Grammar. London: Edward Arnold Ltd.1985.Hartwell, P. Open to Language. Oxford: Oxford University Press. 1982.Hatim, Basil & Ian Mason. Discourse and the Translator. London: Longman, 1990.Hatim, Basil. Communication across Cultures: Translation Theory and Contrastive Text Linguistics. Devon: University of Exeter Press, 1997.Hewson, Lance & Jacky Martin. Redefining Translation: The Variational Approach. London: Routledge, 1991. Reprinted by World Book Publishing Corp. in 1992.Hickey, Leo. (ed.) The Pragmatics of Translation. Clevedon: Multilingual Matters, 1998. Hodges, J. C. & Whitten, M. E. Harbrace College Handbook. New York: Harbrace Jovanovich. 1982.Hopper, P. J. & Traugott, E. C. Grammaticalization. Beijing: Foreign Language Teaching & Research Press , Cambridge University Press. 2001.Kahn, J. E. The Right Word at the Right Time. London: The Reader’s Digest Association. 1985. Kelly, Jeanne and Nathan K. Mao. Fortress Besieged. Indiana: Indiana Univ. Press. 1979. Landers, Clifford E. Literary Translation: A Practical Guide. Shanghai: Shanghai Foreign Language Education Press. 2008.Lao, She. Camel Xiangzi. trans. Shi Xiaoqing. Beijing: Foreign Languages Press. 1981.Leech,G.N. Style in Fiction. New York: Longman. 1983.Li, C. N. & S. A.Thompson. Subject and topic: a new typology of language. In Charles N. Li (ed.) Subject and Topic. London/New York: Academic Press, 1976. 457-490.Newmark, Peter. A Textbook of Translation. Hertfordshire: Prentice-Hall, 1988. Newmark, Peter. Approaches to Translation. Oxford: Pergamon, 1982.Nida, Eugene A. Language, Culture and Translating. Shanghai: Shanghai Foreign Language Education Press, 1991. (Bilingual edition with Chinese translation published by Inner Mongolia University Press in 1998, also appears in Nida 2001)Nida, Eugene A. The Sociolinguistics of Interlingual Communication. Bruxelles: Les Éditions du Hazard, 1996. (Bilingual edition with Chinese translation published by Inner Mongolia University Press, 1999)Nord, Christiane. Translating as a Purposeful Activity: Functionalist Approaches Explained. Manchester: St. Jerome, 1997.Quirk,R.et al. A Grammar of Contemporary English. Longman. 1973.Robinson, D. Western Translation Theory: from Herodotus to Nietzsche. Cornwall: St. Jerome Publishing. 2002.Snell-Hornby, Mary. Translation Studies: An Integrated Approach. Revised ed. Amsterdam: John Benjamins, 1995.Steiner, George. After Babel: Aspects of Language and Translation. 3rd ed. Oxford: Oxford University Press, 1998.Swan, M. Practical English Usage. Oxford : Oxford University Press. 1980.Toury, Gideon. Descriptive Translation Studies and Beyond. Amsterdam: John Benjamins, 1995. Venuti, L. The Translator’s Invisibility. London & New York: Routledge. 1995.Wilss,W. The Science of Translation: Problems and Methods. Shanghai: Shanghai Language Education Press. 2001.Zeiger, A. Encyclopaedia of English. New York: Arco Publishing Company. 1978.四、学术期刊翻译相关论文举例爱泼斯坦、林戊荪、沈苏儒. 呼吁重视对外宣传中的外语工作. 中国翻译, 2000 (6).蔡春露. 论《木匠的哥特式古屋》叙述的不确定性. 外国文学研究, 2004 (4).蔡春露. 论悲剧《李尔王》中的意象. 辽宁师范大学学报, 2002 (4).丁衡祁. 对外宣传中的英语质量亟待提高. 中国翻译, 2002 (4).丁金国. 汉英对比研究中的理论原则. 外语教学与研究，1996 (3).范敏、陈天祥. 论汉语成语的英译. 山东外语教学，200 (5).封宗颖、邵志洪.英汉第三人称代词深层回指对比与翻译. 外语学刊，2004 (5).冯寿农. 翻译是“异化”, 或是“化异”? 法国研究, 2002 (2).傅似逸. 试论对外宣传材料英译“以语篇为中心”的原则. 外语与外语教学, 2001 (11).高健. 语言个性与翻译. 外国语，1999 (4).关坤英. 朱自清散文的朦胧美——从《荷塘月色》谈起. 北京师范大学学报，1987 (5).郭建中. 翻译中的文化因素：异化与归化. 外国语，1998 (2).郭建中. 汉语歇后语翻译的理论与实践. 中国翻译，1996 (2).韩庆果. “歇后语”一词的英译名及歇后语翻译初探. 外语与外语教学, 2002 (12).何兆熊. 英语人称代词使用中的语义含糊. 外国语. 1986 (4).侯维瑞. 文体研究和翻译. 外语教学与研究，1988 (3).胡密密. 从思维差异看汉英科技文体与科技论文的英译. 中国科技翻译. 2002 (3).胡兆云. 晚清以来Jury、Juror汉译考察与辨误. 外语与外语教学, 2009 (1).胡兆云. 柏拉图、黑格尔灵感论与文学翻译中灵感现象浅析. 外国语言文学, 2003 (3).胡兆云. 从康德的人类“共通感”看异化翻译法. 华南师范大学学报, 2003 (3).胡兆云. 华盛顿交还军权与还权对答翻译探究. 外国语言文学, 2005 (3).胡兆云. 克罗齐表现主义翻译观及其发展浅析. 外语与外语教学, 2003 (5).胡兆云. 论英语和汉语的词汇借用. 山东外语教学, 1998 (3).胡兆云. 论英语学习中的重要输入法—阅读. 山东大学学报, 2000 (增刊).胡兆云. 中英美四大政法文化词语系统与对应翻译策略. 外语与外语教学, 2005 (9).胡兆云. Administration与Government文化语义辨析及其翻译. 外语与外语教学, 2006 (9).胡兆云. 自然语法与书本语法浅论. 山东大学学报, 1995 (3).黄爱华. 文学文体的语言特征及其运作. 浙江大学学报. 1996 (3).黄龙. 古诗文英译脞语. 南京师范大学学报. 1985 (3).黄友义. 坚持“外宣三贴近”原则，处理好外宣翻译中的难点问题. 中国翻译, 2004 (6).纪玉华. 帕尔默文化语言学理论的构建思路. 外国语, 2002 (2).江宛棣、闫昕霞. 翻译是“文化的翻译”——赵启正谈对外传播之中的翻译事业. 对外大传播, 2004 (10).金积令. 汉英词序对比研究——句法结构中的前端重量原则和末端重量原则. 外国语. 1998(1).李正栓. 文化背景与学习风格—中国语境下英语专业学生学习风格调查. 中国外语, 2007(2). 李正栓. 徐忠杰的翻译原则研析. 外语与外语教学, 2005(10).李正栓. 唐诗宋词英译研究：比较与分析. 中国外语, 2005(3).李正栓. 实践、理论、比较：翻译教学的几个重要环节. 河北师范大学学报（教育版）, 2003(4). 李正栓. 忠实对等：汉诗英译的一条重要原则. 外语与外语教学, 2004(8).李正栓. 汉诗英译中的忠实对等原则. 广东外语外贸大学学报, 2004(2).林大津. Meme的翻译. 外语学刊, 2008(10.林大津. 国外英汉对比修辞研究及其启示. 外语教学与研究. 1994 (3).凌云. 汉语类比造词初探. 语言教学与研究, 1999 (2).刘莉. 论法律文体翻译的准确性问题. 西南民族学院学报. 1999 (3).刘全福. 语境分析与褒贬语义取向. 中国科技翻译，1999 (3).刘全福. “批评法”在翻译课教学中的运用，中国翻译，1996 (5).刘全福. 对翻译教材译例的审美性思考与评价. 上海科技翻译，1998 (3).刘全福. 试析我国酒类产品简介英译存在的问题. 上海科技翻译，1997 (2).刘全福. 英汉叹词比较与翻译. 外国语，1996 (4).。

第一章1翻译

In an 1813 lecture on the different methods of translation, Schleiermacher argued that “there are only two. Either the translator leaves the author in peace, as much as possible, and moves the reader towards him; or he leaves the reader in peace, as much as possible, and moves the author towards him.
美籍意大利翻译理论家韦努蒂便是在此基础上结合社会文化、政治、意识形态、历史等因素，于1995年在《译者的隐身》 (The Translator’s Invisibility)一书中将归化和异化作为翻译术语提出。
韦努蒂认为，归化法是“采取民族中心主义的态度，使外语文本符合译入语的文化价值观，把原作者带入译入语文化”，而异化法则是“对这些文化价值观的一种民族偏离主义的压力，接受外语文本的语言及文化差异，把读者带入外国情景。”他是坚决主张异化的代表。
Return or Revert?
• In the past two months, Hong Kong has warmed up for celebrating the 10th anniversary of its return to the Chinese motherland with all kinds of anniversaryrelated activities. • On July 1, that 99-year lease expires and Hong Kong reverts to Chinese control and an official name change to Xianggang.

中国翻译史简介

第一章中国翻译史简介An Overview of Translation in China:Practice and Theory1. IntroductionChina has an over five thousand-year long history of human civilization and a three thousand-year history of translation. This paper is to provide a chronological review highlighting translation theory and practice in China from ancient to present times.2. Translation Practice and Theory in Ancient China2.1. Early Translation in China1) The earliest translation activities in China date back to the Zhou dynasty (周朝). Documents of the time indicated that translation was carried out by government clerks, who were concerned primarily with the transmission of ideologies.“五方之民，言语不通，嗜欲不同。

达其志，通其欲，东方日寄，南方日象，西方日狄鞮，北方日译。

”《礼记·王制》2) It was during the Han dynasty (汉朝)that translation became a medium for the dissemination of foreign learning. The Buddhist scriptures which were written in Sanskrit needed to be translated into Chinese to meet the need of Chinese Buddhists.Famous translators：An Shigao(高世安),Lou Jiachen(娄迦谶),Zhi Liang (支亮), zhiQian(支谦)Practice: They translated Buddhist scriptures in a literal manner.Theories: A core issue rose ---- literal translation vs. free translation3) During the two Jin dynasties, Southern dynasty and Northern dynasty (两晋南北朝), translation of Buddhist scripture was officially organized on a large scale in China. A State Translation School was founded for this purpose.Famous translators：Dao An(道安)，Kumarajiva(鸠摩罗什)，Zhen Di(真谛)，Seng You（僧佑）Practice: Translation of Buddhist scripture was officially organized on a large scale in China. A State Translation School was founded for this purpose. Theories: Dao An（道安）--- He advocated strict literal translation.Kumarajiva （鸠摩罗什）--- He emphasized the accuracy of translation.Therefore, he applied a free translation approach to transfer the trueessence of the Sanskrit Sutras. He was the first person in the history oftranslation in China to suggest that translators should sign their names tothe translated works.2 2. The First Peak of Translation in ChinaSui dynasty (隋朝) and Tang dynasty (唐朝): This period was the first peak of translation in China.Famous translators: Translators in this period were mainly Buddhist monks. E.g,Xuan Zang（玄奘）, Bu Kong(不空) Practice: The translations were still mainly of the Buddhist scriptures.Theories:Xuan Zang（玄奘）--- Not only was he a great translator and organizer of translation, he was also a great translation theorist whose contribution totranslation studies still remains significant today. He set down thefamous translation criteria that translation "must be both truthful andintelligible to the populace." In a sense, Xuan Zang, with such a formula,was trying to have the best of two worlds—literal translation and freetranslation.2.3 Technical Translation during the Yuan and Ming DynastiesFrom the Yuan dynasty(元朝) to the Ming dynasty (明朝), the translation of sutras lost importance.Yuan dynasty(元朝):As the Yuan rulers directed their attention westward, Arabs began to settle in China, some of them translated scientific works from Arabic or European languages.Ming dynasty (明朝): With the arrival of western Christian missionaries, China came into contact with Europe. To facilitate their relations with Chinese officials and intellectuals, the missionaries translated works of western science and technology as well as Christian texts assisted by Chinese officials. They also introduced the Chinese classics to the West.Famous translators:Al-Tusi Nasir Al-Din (纳西尔丁图西) , 拔合思巴, 智光；Matteo Ricci (利马窦), Xu Guangqi (徐光启)，Li Zhizao（李之藻）Practice: a. Translation of western scientific works. b. Introduction of Chinese classics to the West. (Translation activities in a collaborated way) Theories:As little quest for systematic translation theories, no distinguishing contribution to it.Translations during the Ming dynasty had two distinguishing characteristics: (1) The subject of translation shifted from Buddhist scriptures to scientific and technological knowledge; (2) translators in this period of time were mainly scientists and government officials who were erudite scholars, and the western missionaries who brought western knowledge to China. The effect of the translations was that China was opened to western knowledge, and translation facilitated the scientific and technical development.3. Translation in Contemporary China3.1 Technical Translation during the Qing DynastyIn Late Qing Dynasty(清朝), Chinese translators, trained in China or at foreign universities, gradually took over the transmission of western knowledge from the western missionaries.Famous translators:, Li Shanlan (李善兰)，Hua Hengfang（华蘅芳），John Fryer(傅兰雅)，Alexander Wylies (伟烈亚力)Practice: a. Translation of western scientific works. b. Introduction of Chinese classics to the West. (Translation activities in a collaborated way) Theories:Fryer’s ‘Translation to meet the social urgent need’. See more below: Fryer, in his On the Various Methods of Translating, explained : (1) The fallacy that technical language could not be rendered into Chinese should be refuted; Chinese was expressive as any other languages in the world, and new technical terms could by various means be created in Chinese. (2) A database for technical terminology should be established for all the translators; the same technical terms should be identical in Chinese even if they were translated by different translators. (3) As for selecting the original texts for translation, a translator should translate those books which were in urgent need among the target language readers. He also explained that one should not translate unless one has understood every single word of the original text.3.2. Translation of Works of Social Science in Late Qing DynastyYan Fu (1853-1921) was the most influential translator and translation theorist in this period. Yan was a cultural intermediary who, at a critical moment in history, sought to make European works of political and social science accessible to the people. His most influential work are the1898 translation of Thomas Henry Huxley's Evolution and Ethics (《天演论》，1893). His list of translations includes Adam Smith's Wealth of Nations(1776), published in Chinese in 1902, Herbert Spenser's The Study of Sociology (《原富》，1872) and John Stuart Mill's On Liberty (《群己权界论》1859), both translations published in 1904, writings by Edward Jenks published in Chinese in 1904, Montesquieu's The Spirit of the Laws (1748), l's A System of Logic (1843), translated in 1905, and William Stanley Jevon's The Theory of Political Economy (1878), translated in 1909.Famous translators：Yan Fu(严复)Practice: Translation of European political and social worksTheories:The triple criteria by Yan Fu--- "Faithfulness, Fluency and Elegance.""Faithfulness" requires that the meaning in the target language should befaithful to the meaning of the original; "Fluency"is the requirement ofintelligibility of the target language text, the translated text should be inaccordance with the language rules of the target language; "Elegance"requires a translation to be esthetically pleasing.3.3 Literary Translation in Late Qing DynastyDuring the late Qing dynasty, literary translation was popular and marked another peak of translation in China. Literary translation during the late Qing dynasty consisted mainly of the translation of western novels into Chinese.Famous translator：Lin Shu (林纾)Practice: Translation of European western novels （in a collaborated way）Theories:The development of translation theory during the late Qing dynasty remained a discussion and expansion of Yan Fu's theory, and literal vsfree translation was still the core issue.The most famous of Lin Shu’s translation works are: La Dame aux Camelias(《巴黎茶花女遗事》),Uncle Tom's Cabin(《黑奴吁天录》), David Copperfield(《块肉余生记》), and Hamlet《王子复仇记》.4. Translation in Modern China4.1 The Translation of Socialist and Communist WorksThe May 4th Movement which was the starting point of the new democratic revolution in China opened a new chapter in history of translation in China. The translation atmosphere was dynamic and active with a focus on the translation of Karl Marx's (1818-1883) and Lenin's (1870-19224) works on socialist and communist theories, and the translation and re-translation of western literature.Famous translator：Chen Qixiu(陈启修)，Guo Muoruo（郭沫若）Practice: Translation of Socialist and Communist WorksTheories: No more distinguishing characteristicsMarx's monumental work Das Kapital (Capital《资本论》, 1859), the fundemental text of Marxist economics, was translated by Chen Qixiu in 1930, and in the next year Guo Muoruo translared Marx's Zur Kritik der Politischen Ökonomie(Critique of Political Economy《政治经济学原理》, 1852).4.2. Literary TranslationLiterary translation after the May 4th Movement and before 1949, made a significant contribution to the introduction of foreign literature to China and the development of literature in China. Translators in this period of time, by comparison with those during the late Qing dynasty, were more selective regarding source texts. The quality and quantity of literary translation greatly improved. Most of the world famous literary works, from both large and small nations, were translated into Chinese.Famous translator：Lin Yutang (林语堂), Lu Xun (鲁讯)，Qu Qiubai（瞿秋白）Practice:Translation of Chinese classics and poetry into English; Translation of Novels of other country into ChineseTheories: see more in 4.34.3. Developments in Translation TheoryTranslation theory, especially literary translation theory, was effectively developed during this period of time when large quantities of literary works were translated. Translation issues like:the necessity of translation, translatability anduntranslatability, the relation between translation and literary creation, the improvement of translation quality etc. were raised and adequately discussed by translation practitioners. However, the heated topics on translation theory were still translation criteria, literary vs free translation.Lin Yutang (林语堂), the author of Moment in Peking《京华烟云》, put forward his translation criteria: "the first is fidelity, the second coherence, the third is elegance." Namely, the meaning of a translation should be faithful to the original, the language of the translation should be smooth, coherent and esthetically pleasing.Lu Xun (鲁讯)He insisted that the main purpose of translation is to introduce the culture and social lives of foreign countries to the Chinese people. He advocated that there should be an exotic atmosphere in the translated works which would familiarize the readers with the foreign cultures. He advocated strict literal translation so as to be more faithful to the original text; he was against those who liked to borrow words or phrases from the target language in their translations for the sake of intelligibility and fluency; he believed that literal translation of culturally loaded words was one of the important means of enriching the mother tongue.Qu Qiubai（瞿秋白）He thought that "a translation should be faithful to the original meaning and enable the target language readers to have the same concept from the translated text as the source language readers get from the original text."He also advocated absorbing new words and expressions from foreign languages to enrich the Chinese language. He argued against those who advocated that "intelligibility is more important than faithfulness." He thought that "intelligibility is just as important as faithfulness," and that in fact, practical translators sometimes have to sacrifice part of the "intelligibility" in order to achieve "faithfulness."5. Translation in Present China5.1. Translation in China between 1949-1978The founding of the People's Republic of China in 1949 enabled translation to enter into a new era. Translation became a very important part of the national cultural and educational cause. National organizations for translators were established in order to protect the interests and benefits of translators.Famous translator：Fu Lei（傅雷），Qian Zhongshu（钱钟书）Translation Practice:1) Large-scale translation: Marx and Lenin's works. 2) In the 1950s: scientific and technical works to meet the demands of the national social and economic construction. 3) In the 1970s: translation of United Nations documents after China was restored to its rightful seat in the United Nations.4) Literary translation: separated from general translation in China in this period, and literary translators became a very important part of China's literature and arts personnel.Translation Theory: Most of the translators in this period (1949-1978) took a literary approach to the study of translation theory. The transfer of the original spirit was regarded as one of the main tasks of literary translation.Fu Lei（傅雷）He argues that "being alike in spirit" for literary translation does not deny the significance of "being alike in appearance.”A good translation product should both be "alike in spirit and appearance."Qian Zhongshu（钱钟书）He puts forward his "transmigration theory (化境说)" for literary translation, i.e. a literary translation is like the act of transmigration in which the souls, the spirit of the original text remain in the target text even although the carrier of them, the language, has changed. Qian's requirement for literary translation was so high that he himself had to admit that it was impossible to transmigrate everything of the original text to the target language, and that perfect transmigration of the original text into the target language was just an ideal.5.2. Translation in China After 1978In 1978, two years after the end of disastrous "cultural revolution," China adopted its "open door and reform" policy. A new and dynamic atmosphere for translation emerged.Famous translator：Jin Di(金隄)Translation Practice:1)With the booming economy, although literary translation remains a very important part of translation practice, translations concerning international trade, foreign affairs, technology, information science etc. are the main tasks. 2) They not only translate into but also from Chinese for the promotion of Chinese culture in the world. 3) The authoritative organization for instructing and coordinating translation in China, China Translators Association, was organized in 1982 with the approval of and support from the State Council. The academic journal, China Translators' Journal, published by China Translators' Association has been acknowledged as the highest level translation studies journal in China with the aim to promote research in translation studies. 4) Higher educational institutions with foreign languages departments or foreign languages educational institutions establish translation as a degree course. 5)Translation as an M.A course started before its inception as a B.A course in China.Developments in Translation Theory: With the introduction of different views on translation from the west, Chinese translators are rethinking the theories they have followed, and research in translation theories has diversified. However, there are two main schools of translation theorists, namely, the linguistic school and the literal and cultural school. Those who take a linguistic approach to the study of translation may be influenced by Catford, Nida and others, and stress that translation theory is an independent linguistic discipline, derived from observation and providing the basis for practice, while those who take the literal and cultural approach mainly have read literature on translation by Chinese theorists. The main issues on translation they discussed continued to be the principles, criteria and methods of translation.Jin Di(金隄), taking consideration of the history of translation in China and applying his linguistic expertise and his research on translation theory, concluded that "dynamic equivalence" translation, which is based on the comparison of reader response to the source text and the target text, is applicable in China. He took alinguistic approach towards their research on translation, aiming to establish translatology in China.Further important evidence of progress in the field of translation studies in China during this period is the establishment of "translation studies" as an independent subject in China.VI. Conclusion: Translation in China ---- Facing a ChallengeLooking back over the history of translation of China, we find that, on the one hand, China has a long history of translation and the development of some translation theories; on the other hand, it is hard to find a systematic translation theory to guide translation practice although there are prescriptive explanations of how to translate. By comparing this situation with the west, we find that the development of translation, and especially translation theory, is lagging in China although it is now a major translation user. With its booming economy and the expansion of its political influence in the international community, China is now facing a challenge in the development of translation.。

第一章我国翻译史简介

翻译在西方
翻译在西方已有两千多年的历史，出现过五次高潮。第一次高潮是在公元前3世纪中叶。当时最著名的译作为《希腊文旧约圣经》。据说该译作由 72名学者在 72 天内从希伯来语译为希腊语，以满足讲希腊语的犹太人学习《圣经》的需要。与此同时，由于希腊丰富的文化遗产吸引着发展中的罗马，罗马文学家将荷马史诗《奥德赛》和大批希腊戏剧作品译为拉丁语或用拉丁语改编希腊戏剧，打开了欧洲翻译的局面，使古希腊文学得以传播和继承。
家，曾经十三年潜心翻译，他的译作
多为西方政治经济学说。
赫胥黎的《天演论》亚当· 斯密的《原富》孟德斯鸠的《法意》斯宾塞尔的《群学肄言》约翰· 穆勒的《群己权界论》甄克思的《社会通诠》
我国翻译史简介严复：提出了著名的“信、达、雅” 的翻译标准。虽有一定局限性，但许多年来，始终没有被我国翻译界所废弃。因为这三个字的提法简明扼[è]要，主次突出。三者之中，信和达更为重要，而信和达之中，信尤为重要。
英汉翻译教程
李晓娜
推荐教材：
《汉英翻译基础》
陈宏薇主编上海外语教育出版社
试译下面句子：
Three
passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind.
From What I Have Lived for
overwhelm:
1. 覆盖, 淹没; 2. 压倒, 制服; 打败;
3.（感情或感觉）充溢，难以禁[jīn]受

英语专业毕业论文参考文献汇总

【英语专业】毕业论文参考文献汇总（文学、翻译、语言学、英语教学、跨文化交流）来源: 毛立静Regina的日志【文学类】戴维洛奇小说的艺术北京：作家出版社，1998高奋西方现代主义文学源与流宁波：宁波出版社，2000侯维瑞现代英国小说史上海：上海外语教育出版社，1986胡经之,王岳川主编文艺学美学法论北京:北京出版社，1994黄晋凯主编荒诞派戏剧北京：中国人民大学出版社，1996霍夫曼佛洛伊德主义与文学思想王宁译北京：三联书店，1987拉曼塞尔顿编文学批评理论刘象愚,陈永国等译北京：北京大学出版社，2000霍纳韦勒克近代文学批评史(第4卷)上海：上海译文出版社,1997李维屏英美现代主义文学概观上海：上海外语教育出版社，1998柳鸣九编选新小说派研究北京中国社会科学出版社,1986吕同六主编20世纪世界小说理论经典北京：华夏出版社，1995罗伯特斯皮勒美国文学的周期——历史评论专集王长荣译上海：上海外语出版社，1990 罗德霍顿美国文学思想背景房炜等译北京人民出版社，1991梅佛里德曼意识流,文学手法研究上海：华东师范大学出版社，1992米兰昆德拉小说的艺术孟湄译北京：三联书店，1995史志康主编美国文学背景概观上海:上海：上海外语出版社,1998徐葆耕西方文学心灵历史北京清华大学出版社,1990 殷企平小说艺术管窥天津:百花文艺出版社，1995【语言学】奥马利第二语言习得的学习策略上海:上海外语出版社,2001陈保亚20 世纪中国语言学方法论济南：山东教育出版社，1999丁言仁英语语言学纲要上海：上海外语出版社，2001费尔迪南德索绪尔普通语言学教程长沙：湖南教育出版社,2001冯翠华英语修辞大全北京：商务印书馆，1996桂诗春，宁春言主编语言学方法论北京：外语教学与研究出版社，1998 桂诗春应用语言学长沙：湖南教育出版社，1998何兆熊新编语用学概要上海:上海外语教育出版社,2000何自然语用学与英语学习上海:上海外语教育出版社，1997侯维瑞英语语体上海:上海外语教育出版社,1988胡壮麟语言学教程（修订版）北京:北京大学出版社，2001黄国文语篇与语言的功能北京：外语教学与研究出版社，2002黄国文语篇分析概要长沙：湖南教育出版社，1988李延富主编英语语言学基本读本济南：山东大学出版社，1999李运兴语篇翻译引论北京：中国对外翻译出版公司，2000刘润清西方语言学流派北京：外语教学与研究出版社,1999刘润清等现代语言学名著选读（上下册）北京:测绘出版社，1988刘润清等语言学入门北京：人民教育出版社，1990陆国强现代英语词汇学（新版）上海：上海外语教育出版社,1999戚雨村现代语言学的特点和发展趋势上海外语教育出版社,1997秦秀白文体学概要长沙：湖南教育出版社，1990孙志外国语言研究论文索引(1995-1999）上海外语教育出版社，2001索绪尔普通语言教程北京:商务印书馆,1999王德春语言学概论上海：上海外语教育出版社，2001王寅语义理论与语言教学上海：上海外语教育出版社，2001王宗炎语言学与语言的应用上海：上海外语教育出版社，1998王佐良等英语文体学引论北京：外语教学与研究出版社,2000伍谦光语义学导论长沙：湖南教育出版社,1988伍铁平普通语言学概要北京：高等教育出版社，2001熊学亮语言学新解上海:复旦大学出版社,2003扬自俭语言多学科研究与应用（上下)南宁：广西教育出版社,2002张国扬，朱亚夫外语教育语言学南宁：广西教育出版社，1996章振邦新编英语语法教程上海：上海外语教育出版社，2000周考成英语语音学引论成都：四川大学出版社，1980Clark，J.et al。

中国翻译简史

东晋到隋（发展时期）的佛经翻译

他的译著有“天然西域之语趣”，表达了原作神情，译文妙趣盎然，为我国翻译文学奠定了基础。他提倡意译，主张在存真的原则指导下，不妨“依实出华”，讲究译文的流畅华美，因此他所译的佛经都富于文学趣味，一直受到中国佛教徒和文学爱好者的广泛传诵。他虽然倾向意译，但在实践上基本仍然是折中而非偏激的。所译经卷典籍，不仅是佛教的宝藏，也是重要的文学遗产，它对中国的哲学思想和文学的影响非常巨大。
东晋到隋（发展时期）的佛经翻译

到南北朝时，一个名叫真谛的印度佛教学者来到中国，译了四十九部经论，对中国佛教思想有较大影响。真谛三藏到中国后20余年适逢兵乱，于颠沛流离中仍能译出一百多部重要经论，是鸠摩罗什以后玄奘以前贡献最大的译师。
东晋到隋（发展时期）的佛经翻译
隋代最著名的佛经翻译家是彦琮（或释彦琮）,前后译经一百多卷，并总结历代翻译经验，著《辩正论》，是今存我国历史上第一篇正式的翻译专论。彦琮在《辩正论》《辩正论》中批评了历代译经之得失，提出“宁贵朴而近理，不用巧而背源”，也是坚持忠实第一和倾向直译的。
唐代（全盛时期）的佛经翻译
佛经翻译的第三阶段是唐代，是我国佛教和佛经翻译的全盛时期。我国佛经翻译的四大译家——鸠摩罗什、真谛、玄奘、不空——有两名都出现在唐代（四人中最突出的是罗什和玄奘）。

唐代（全盛时期）的佛经翻译

玄奘
在译经的数量和译论贡献方面皆无人出其左右。也是我国历史上促进中印友好和文化交流的首屈一指的人物。河南人，唐太宗贞观三年从长安出发，西出敦煌，四年后展转到达印度，至贞观十九年回到长安。往返十七年，行程五万里，历尽艰辛，使他成为一个传奇人物。&&

《中国翻译简史》(五四以前部分)述评

- 236-校园英语 / 翻译探究《中国翻译简史》(五四以前部分)述评兰州交通大学外国语学院/刘丹娜【摘要】马祖毅在他的著作《中国翻译简史》(五四以前部分)中将历史事实和翻译活动结合起来，系统的回顾了中国自夏商开始直至五四运动以前中国的翻译活动，对帮助翻译初学者了解中国翻译历史具有重要的指导意义。

【关键词】《中国翻译简史》(五四以前部分) 翻译活动重要性一、主要内容《中国翻译简史》(五四以前部分)是一部系统介绍我国自夏商至“五四”运动以前历代翻译活动的著作，共包括五个章节。

第一章：从夏商周朝到东汉桓帝前的翻译活动。

我国原始社会的翻译活动已无文献可考，夏商两代现存史料也极少。

周朝时，异族杂居，语言不通，译者应运而生。

秦汉时，设置专门的机构从事礼仪及对外活动。

在《史记.匈奴传》和《东观汉记》中记载有当时匈奴的民歌，极其珍贵。

第二章：从东汉桓帝末年到宋代的翻译活动，可划分为三个部分。

第一部分中，作者首先对从佛教的创立及至佛教在中国的流传情况进行概述，然后将这一历史时期的佛经翻译分成四个阶段，分别是草创时期(从东汉桓帝末年到西晋)，发展时期(从东晋到隋)，全盛时期(唐代)，基本结束时期(北宋)。

作者围绕着四个时期佛经翻译的历史背景和主要代表人物以及他们的翻译对中国社会产生的巨大影响等进行充分论述。

第二部分中，作者介绍了魏晋南北朝，隋唐，以及北宋的外事活动及翻译情况，医学历数等书籍及其他宗教如景教和摩尼教经典的翻译活动。

第三部分介绍了主要少数民族如西藏、辽、金、西夏及高昌回鹘的文字创立史以及翻译活动。

第三章：元代的翻译活动。

主要包括三部分内容：第一部分，作者介绍了蒙古族文字的创制历史、元代的翻译机构和配备人数、译员的培养情况；第二部分，介绍了元朝对皇帝诏书及官方文书的翻译、汉文典籍的翻译、汉族大臣奏章的翻译和国史的翻译；第三部分对蒙古文与其他文字之间的互译，以及汉文与蒙文以外其他文字的互译情况进行梳理。

中国翻译简史(英语专业版)

中国翻译简史

中国翻译简史

The history of translation in China,中国翻译史介绍

lecture 2 brief history of translation-lj

英文中国简史

中国翻译简史(英语专业版)

英语论文参考题目(同名27217)

翻译简史

中国翻译史(英文版-详细)

中国翻译简史

2-中国翻译简史

英语专业翻译类论文参考文献

第一章1翻译

中国翻译史简介

第一章 我国翻译史简介

英语专业毕业论文参考文献汇总

中国翻译简史

《中国翻译简史》(五四以前部分)述评

第一章我国翻译史简介