Loyalty and Fidelity in Translation
Loyalty and Fidelity in Translation
Semantic or Communicative Translation?
Depending on the function of the translation, the professional translator will sometimes focus more on the source text or the source culture (e.g. official administrative documents) = Semantic translation Other times he/she will need to adapt his/her translation to meet the needs of the client or match the norms of the target culture = Communicative translation
The Author
If
the skopos of the translation is compatible with the ST, the translator has a moral responsibility to be faithful to the author. The translator will have to serve the author and the author’s intentions as best as possible (and even improve or correct the text if necessary).
For readers: A meaningful translation: accuracy in the transfer ST > TT : Linguistic quality Function Effect(s) Appropriateness of the TT: quality in writing in the TL
翻译的目的论学派
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▪ 信息功能文本（informative）——译文应 该充分传达原文的指涉功能,信息翻译应该 直白易懂。
▪ E.g.: These statement are worth taking with a basketful of salt.
▪
这些话的可信度应大打折扣。
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▪ 表情功能文本（expressive）——译文应 传达原文的审美以及艺术形式，使用“认 同法” （identifying method），即译者应 采用原作者的视角。
▪ And the “boudoir romance”… Still worse is the “erotic novel”…(David Hawkers译)
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▪ 目的论将翻译研究的视线从原语转移到 译入语，对突破对等思想的禁锢有重要意 义。但是将“目的”作为翻译行为的首要 准则，指导翻译策略。在本质上还是规定 性的，很难避免应用理论的通病。目的论 虽然声称是一种普遍的翻译理论，但事实 上主要用于商业文本，其对文学翻译研究 的可行性一直受到质疑。
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▪ 早期理论：主要围绕对等概念展开，认为 翻译追求的对等应该是语篇层面的对等， 而不是词、句的对等，所以主张把翻译策 略和语言功能、文本类型以及文章体裁结 合起来考察。
▪ 后期理论：她认识到在翻译实际中不可能 实现真正的对等，于是她逐渐将研究的目 光转向翻译的目的，成为翻译研究目的论 的开创者。
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▪ 她把翻译看作包括文本、图片、声音、肢 体、语言等复合信息传递物（messagetransmitter compounds）在不同文化间的 迁移，用“翻译行为”（translational action）来代替翻译（translation），以表 示各种各样的跨文化交际行为。
对诺德_忠诚原则_的解读
・译海论坛・对诺德“忠诚原则”的解读3卞建华(德州学院外语系 德州市 253023; 南开大学外国语学院 天津市 300071)摘 要 中外译界学者对德国功能主义翻译目的论代表人物克里斯蒂安・诺德提出的“忠诚原则”众说纷纭,褒贬不一。
本文旨在探讨该原则的基本内涵、各方评述、进而对其合理性和局限性提出作者的观点,并由此引发对原文权威性、规定性和描述性翻译研究的再思考。
关键词 忠诚原则 合理性 局限性 原文权威性 规定性 描述性Abstract “Loyalty Princi p le”put f or ward by Christiane Nord has been p raised as well as criticized by scholarsin the field of translati on.I n this paper,while discussing the connotati ons of the p rinci p le and the vari ous com2 ments on it,the author brings f orth her own point of vie w on the rati onalizati on and li m itati on of this p rinci p le.The author als o offers s ome reflecti ons on the authority of ST as well as the relati onshi p bet w een p rescri p tive and descri p tive translati on studies.Key W ords l oyalty p rinci p le rati onalizati on li m itati on the authority of ST p rescri p tive descri p tive1 中外学者对“忠诚原则”的评述 1989年,诺德(Christiane Nord)将“功能+忠诚原则”(the p rinci p le of functi on p lus l oyalty)引入翻译目的论中(Nord1989;cf.Nord1997a: 123ff.及Nord2001b),并在随后的一系列著述中进行反复阐述(Nord,1991:29-39;1992:39 -48;1997:123-128;2001:185-186;195-196;2005)。
天鹅梭子鱼和虾读后感
天鹅梭子鱼和虾读后感英文回答：Swan Goose and Shrimp are two completely different creatures, but they both have their own unique characteristics that make them interesting to learn about.Firstly, let's talk about the Swan Goose. This bird is known for its beautiful appearance and graceful movements.It has a long neck and a slender body, which allows it to glide through the water with ease. The Swan Goose is also known for its loud honking sound, which can be heard from a distance. In Chinese culture, the Swan Goose is often associated with loyalty and fidelity, and it is considereda symbol of marital happiness.On the other hand, we have the Shrimp. Shrimp are small, crustacean creatures that live in the ocean. They have a curved body and long antennae, which they use to navigate through the water. Shrimp are known for their delicioustaste and are a popular seafood choice around the world. In Chinese cuisine, shrimp is often used in various dishes, such as shrimp dumplings and stir-fried shrimp with vegetables.Now, let's compare the two. While the Swan Goose is known for its beauty and elegance, the Shrimp is known for its taste and versatility in cooking. Both have their own unique characteristics that make them special in their own ways.In terms of personality, the Swan Goose is often seen as loyal and faithful, while the Shrimp is seen as adaptable and versatile. For example, if I were to describe myself, I would say that I am more like a Swan Goose. I value loyalty and fidelity in my relationships, and Istrive to be graceful and elegant in my actions. However, I also understand the importance of adaptability, just like the Shrimp. Life is full of unexpected twists and turns, and being able to adapt to different situations is crucial for success.In conclusion, the Swan Goose and the Shrimp are two fascinating creatures with their own unique characteristics. Whether it's the beauty and elegance of the Swan Goose or the taste and versatility of the Shrimp, both have their own appeal. Just like these animals, we all have our own unique qualities that make us who we are.中文回答：天鹅梭子鱼和虾是两种完全不同的生物，但它们都有各自独特的特点，值得我们去了解。
allegiance,fealty,fidelity,loyalty的区别
allegiance,fealty,fidelity,loyalty的区别名词allegiance指的是忠诚，也就是效忠（fidelity）的义务，是公民对他们的国家或君主负有的义务，也是对于其公民美德所带来的好处和特权的回报。
Allegiance现在广泛被用于指代任何类似个人感受到的对于某种道义或某个政治领袖的义务。
【in the declaration of independence,the colonists renounced their allegiance to the british crown; a lasting allegiance to democratic party.】Fealty被专门用于形容奴仆对于封建领主的义务。
fealty的誓言既表示allegiance,又表示fidelity的意思.Fidelity是指一种强烈的和忠诚的献身精神：his fidelity to the principles of justice never wavered.比起fidelity, loyalty更多的与人际关系有关。
fidelity暗示有依附的意味，而loyalty 指的是奉献。
它强调极度的个人献身。
【her judgement was frequently faulty,but her loyalty to the nation could not be questioned; company loyalty made him turn down many attractive job offers.】反义词：disaffection（不忠，不满）, disloyalty, rebellion（造反，叛乱）, sedition（煽动叛乱）,treachery（背叛，变节）, treason（叛国）.翻译自《choose the right word》。
功能加忠诚理论 诺德 Functionality plus Loyalty
pedagogical function(教育 功能) advertising function
emotive function (expression of feelings)
expressive function
evaluative function (expression of evaluation)
功能保存翻译（Function-preserving Translation) 或叫等同功能翻译（Equi-functional Translation)
例如：科技文献、商务信函、操作手册、电脑说明书 翻译等。
工具型翻译
异质功能翻译（Heterofunctional Translation) 例如：莎士比亚戏剧被改译成儿童故事读物。
References
《当代西方翻译理论选读》，马会娟、苗菊，外语教育与研究 出版社，2009 《功能加忠诚_介评克丽丝汀_诺德的功能翻译理论》，张美芳， Journal of Foreign Languages，2005 《实用翻译教程》，冯庆华，上海外语教育出版社，2008
《文学翻译批评概论》，王宏印，中国人民大学出版社，2009
• 提出将文本功能列为翻译批评的一个标准，指出翻译批评的依据应是原文和译文两 者功能之间的关系。
• 文本类型理论：信息型，表达型，操作型 • 译文必须连贯一致，而这种连贯性取决于译者对原文意图的理解。 • 赖斯的理论总体上是建立在对等理论之上，其实质指的是译文与原文的功能对等。
Reiss’s text types and text varieties
翻译目的 再现原语系统 再现原语形式 再现原文 形式+内容 翻译焦点 举例说明 原语词汇 结构+句法 对比语言学
西方主要翻译理论学派总结
most basic structures of Chomsky’s model,for Nida,kernels are the basic structural elements out of which language builds its elaborate(详尽复杂的) surface structures[用来构成语言复杂表层结构的基本结构成分].Kernels are the level at which the message is transferred into the receptor(受体)language before being transformed into the surface structure in three stages:Literal transfer字面转移--minimal最低度~--literary书面~2）Analysis:generative-transformational grammar（转换生成语法by Chomsky）’s four types of functional classEvent(verb)事件：行动、过程等发生的事Object(noun)实体：具体的人和物Abstract(quantities and qualities,adjective)抽象概念Relational(gender,qualities,prepositions and conjunctions)关系2,Basic factors in translation1)The nature of message:content V.S.form2)The purpose(s)of the author/translatorTypes of purposes identified by Nida:①for information②suggest a behavior③imperative(祈使，命令)purpose3)The audiences(4types):children;new literates;average literate adult;specialists3,Relatedness(相关)of language&culture4,Two basic orientations(方向)in translating1)Formal Equivalence(F-E):focuses on the message itself,in both form and content.•Principles governing F-E:①grammatical units语法单元②consistency in word usage词语用法前后一致，连贯性③meanings in terms of the source context源语语境意义2)D-E(dynamic equivalence):①based on the principle of equivalent effect(•Principles governing it)②aiming at complete naturalness of expression;③unnecessary to understand the source culture.•Economic~can be transferable with cultural~.实际上三种形式均可互相转化。
铁环作文五百字
铁环作文五百字The iron ring is a powerful symbol of unbreakable commitment and enduring love. 铁环是一种象征着坚不可摧的承诺和持久爱情的强大象征。
This simple, yet strong piece of metal represents the bond between two individuals, bound together in unity and strength. 这种简单但坚固的金属零件代表着两个个体之间的纽带，紧密地团结在一起，充满力量。
The iron ring is often used in weddings to symbolize the eternal promise of love and loyalty. 铁环常常被用在婚礼中，象征着爱和忠诚的永恒承诺。
It serves as a reminder of the enduring strength of the relationship and the commitment to stand by each other through thick and thin. 它是对关系持久力量的提醒，以及在困难时期互相支持的承诺。
For centuries, the iron ring has been a symbol of loyalty and fidelity in relationships. 几个世纪以来，铁环一直是关系中忠诚和忠贞的象征。
It represents the unbreakable bond between partners, forged through trust, communication, and mutual respect. 它代表着伴侣之间牢不可破的纽带，通过信任、沟通和相互尊重而锻造出来。
Scopos__Loyalty__and_Translational_Conventions1
Scopos, Loyalty,and Translational ConventionsChristiane Nord Institut fur Ùbersetzen und Dolmetschen der Universität Heidelberg Abstract: Within the framework of the functionalist or "scopos" theory, the (in-tended) scope or function of the target text is the most important criterion for thetranslator's decisions. However, this is a general theory of translation, which isnot concerned with the culture-specific conventions valid in a particular culture.Since conventions determine what readers expect of a translation, the translatorhas the responsibility not to deceive the users of his translation by acting con-trary to the conventions without telling them what he is doing, and why. Thisresponsibility is what I will refer to as loyalty. Loyalty is a moral principle guid-ing the relationships between human beings.Résumé: Dans le cadre de la théorie fonctionnaliste dite "scopos", la cible (vi-sée) par le texte traduit constitue le critère majeur des décisions traductives. Cettethéorie générale néglige toutefois les conventions spécifiques d'une culture don-née. Or, ce sont des conventions qui prédisposent l'attente des lecteurs d'une tra-duction. Le traducteur ne peut tromper cette attente en agissant à l'encontre desconventions sans expliquer au lecteur ce qu'il fait et pourquoi. Une telle formede responsabilité répond à ce que j'appelle loyauté. La loyauté est un principemoral qui règle les rapports entre les êtres humains.0. IntroductionEvery year, conferences on translational topics call for scholars from all over the world to discuss the question of what translation is or should be and how certain translation problems ought to be solved. However, although translatologists usually agree on more general issues, e.g. the importance of translation as such or the necessity of improving the often Target 3:1 (1991), 91-109. DOI 10.1075/target.3.1.06norISSN 0924-1881 / E-ISSN 1569-9986 © John Benjamins Publishing Company92 CHRISTIANE NORDdeplorable quality of translations, there seems to be little consent as far as concrete translational "rules" are concerned. Wouldn't it be useful to have a sort of Magna Charta of translation which every translator could turn to in case of doubt?Such a charter does not seem to be in sight so far, however, for if whenever one claims that a certain text "must" or "ought to" be translated in a certain way, he or she is subject to a culture-specific convention. In a particular culture, at a particular time, the users of translations as well as the translators themselves expect a translated text to meet certain standards as far as the relationship between the translation and the original is concerned (e.g. fidelity), or the relationship between the translation and its purpose (e.g. functionality), or the reception of the translated text (e.g. strangeness). But different standards may be valid in another culture, or even in the same culture at another time (e.g. equivalence, adequacy, and fluency, respectively). Or, as van den Broeck puts it:What was regarded as good — not to say 'optimum' — translation at onemoment was rejected as bad, or inadequate, at another and consideredeither unfaithful or unacceptable translations by later generations. Fortranslations to be given the label of 'optimum' renderings of their sourcetexts they had, at the very moment they were published, to be in agreement with the norms prevailing there and then. (van den Broeck 1980: 82) This is why there will never be a common translation code for all cultures. What we can achieve, though, is agreement on a general theory of translation which allows for specific variations when applied to particular cultures, taking into account the culture-specific conventions of translation and the expectations the members of a particular culture have of a translated text. This then is what I'm trying to suggest in the present paper.After briefly describing Vermeer's scopos theory, which I think could provide a general framework for translation, I will introduce the concept of loyalty. It is a moral category which permits the integration of culture-specific conventions into the functionalist model of translation. After discussing the role and scope of convention in and for translation, I will outline some approaches to the investigation of translational conventions. The last chapter will deal with the application of the model to translation teaching.SCOPOS, LOYALTY, AND TRANSLATIONAL CONVENTIONS 93 1. Scopos Theory: Functionality Is the AimThe functional approach to translation, which is constantly gaining groundin modern translation studies (e.g. Snell-Hornby 1986), was first formulated by Vermeer in 1978 (cf. Vermeer 1983 [11978]) and is presented as the "Foundation of a General Theory of Translation" in Reiβ and Vermeer 1984. Vermeer calls his approach "scopos theory" because it is the "scopos", i.e. the purpose (or scope) of the translated text, that determines the translation process. The theory hinges on the so-called "scopos rule": Human interaction (including translation as its subcategory) is determinedby its purpose (scopos), and therefore is a function of its purpose — IA(Trl) = f(Sc). ... The purpose can be described as a function of the recipient: Sc = f(R). (Vermeer 1983: 54; my translation)This means that, in this model, the recipient for whom the target text (TT)is intended is the crucial factor in any translation process. The original hasto be translated in such way that the TT becomes part of a "world continuum" which can be interpreted by the recipient as "coherent with his situation" (Vermeer 1983: 57). If the TT is intended to fulfil the same functionas the source text (ST), there can be a relationship of "intertextual coherence" or "fidelity" between ST and TT; but the demand for fidelity will always be subordinate to the scopos rule. If the scopos demands a change of function, the required standard will no longer be intertextual coherence with the ST, but adequacy or appropriateness with regard to the translation scope (Reiβ and Vermeer 1984: 139).The scopos of a particular translation process is fixed by the translator according to the "translating instructions" given by the customer or client (who is the instigator or, as I call him, "initiator" of the translation process; cf. Nord 1988: 8ff. and forthcoming c) when commissioning the translation. Even though these instructions may not be very detailed, they should provide the translator with some (explicit or implicit) information on the "situation" the TT is going to be used in (i.e. the recipient, medium, time and place of, and motive for, communication, and the intended function or functions of the target text).As a general theory of translation, this model allows the formulation of any translation scope for a particular original. But if we want to apply the model to the daily routine of professional translation (and/or translation teaching) we have to get down from the lofty heights of generalizing abstraction and deal with concrete facts: The translator, who is always act-94 CHRISTIANE NORDing within the boundaries of a particular culture community, cannot, in fact, take the liberty of choosing any translation scope for a particular text even if that is what the customer asks him to do.What does this mean?2. Loyalty: The Responsibility of the TranslatorThe decision on what may or may not be a "possible" or "legitimate" translation scope for a particular source text is based on the conventional concept of translation regarded as valid in the cultures involved. This concept determines, for example, what relationship the users of translations (i.e. the initiators of translations, the readers of translated texts, and even the authors of texts which are going to be translated) expect between the original and the target text.In normal intercultural communication, neither the initiator nor the recipient of the translated text is able to check on whether or not the TT really conforms to their expectations. They have to rely on the translator's doing a fair job. A text pragmatically marked as a translation is usually interpreted by the reader as a translation that conforms to the conventional concept of translation, even if this is not the case. If, for example, the reader erroneously expects the translation to reproduce the author's intention, he will never find out that it doesn't. He takes the intention expressed in the translation for the authentic intention of the (ST) author. No matter whether the translator has violated the convention intentionally or inadvertently, the reader will be deceived without realizing it. Although apparently successful from the reader's point of view, the communicative act cannot be regarded as "functional" in this case because it is based on a false assumption.This is why I would like to introduce the principle of loyalty into the framework of the scopos model (Nord 1988: 31ff. and forthcoming c). Along similar lines, Berglund (1987: 7) speaks of a "fair" translation. The translator is committed bilaterally to the source and the target situations and is responsible to both the ST sender (or the initiator, if he is the one who takes the sender's part) and the TT recipient. This responsibility is what I call loyalty. Loyalty is a moral principle indispensable in the relationships between human beings who are partners in a communication process.SCOPOS, LOYALTY, AND TRANSLATIONAL CONVENTIONS 95 Whatever the translating instructions, the translator has to consider the conventional concepts of translation, since they determine the expectationsof his partners from the translated text. However, "to consider the conventional concept" does not automatically mean "to do what everybody expects you to do". Loyalty may require precisely non-observance of certain conventions. But in any case, the translator should at least inform the other participants of what has been done, and why.3. Translational Conventions: What Does the Reader Expect?3.1. General Considerations: The Concept of ConventionBefore discussing the conventional concept of translation or translational conventions in general, we have to explain the concept of convention underlying these considerations. In ordinary language, a convention is "(an example of) generally accepted practice, especially in social behaviour" (DCE). Since verbal communication is a form of "social behaviour", we find conventions here as well. It is a convention, for example, to use certain words and phrases to express thankfulness or to address friends and unknown persons in different ways.David K. Lewis defines conventions as a way of solving coordination problems by precedent, i.e. "by means of shared acquaintance with a regu-larity governing the achievement of coordination in a class of past cases which bear some conspicuous analogy to one another and to our present coordination problem" (Lewis 1969: 41). Remembering satisfactory solutions of previous problems, we try to solve a similar problem in a similar way and expect others to do the same.Translation is not a "coordination problem" in the sense that intercul-tural communication is simply blocked without the help of conventions, as would be the case if the two parties in a telephone call were suddenly cut off and tried to call each other back immediately, or if each waited for the other to call back (cf. Lewis 1969: 43). But if we have learned in foreign language classes that translations have to be "as faithful as possible and as free as necessary", we will assume that every translation we read is a rather literal reproduction of the original. In this case, "coordination" consists ina tacit agreement about the relationship between a term and the phenomenon it applies to.96 CHRISTIANE NORDConventions are arbitrary in the sense that there is always an alternative regularity that could have become a convention instead; that is, they are not necessarily motivated. If we had learned in foreign language classes that a translation should be "as free as possible", we would probably believe this to be the true form of translation.In the field of social regularities we have to distinguish between conventions, rules, and norms. RULES (e.g. traffic rules) are set up by a kind of legislative power and imposed on those subject to this power under threat of punishment. NORMS are fixed by the members of certain groups within the framework of the existing rules. Norms may be regarded as the translation of general values or ideas shared by a certain community —as to what is right and wrong, adequate and inadequate — into specificperformance-instructions appropriate for and applicable to specific situations. (Toury 1980: 51)Violation of norms (e.g. wearing a coloured tie at a funeral) is not penalized by law, but usually has consequences for the social evaluation of the individual by the other members of the group. CONVENTIONS are specific realizations of norms (cf. Searle 1969: 40f.).A regular behaviour R of members of a group G, who participate in arepeatedly occurring situation S is a convention if (a) everybody follows R,(b) everybody expects of everybody to follow R, and (c) everybody prefersfollowing R. (Searle 1969: 43)Conventions are not explicitly formulated, nor are they binding. They are based on common knowledge and on the expectation of what others expect you to expect them (etc.) to do in a certain situation. Therefore, they are only valid for the group that shares this knowledge. They are acquired, and even internalized, by the members of the group during the socialization process. Newcomers have to learn the convention either by "trial and error" or by imitation.This leads us to assume a certain hierarchy of regulating principles, establishing rules and norms on a higher rank than conventions (Fig. 1).Conventions may be raised to the rank of (tacit or explicit) norms or even rules. They are not enforced by sanctions, but make social cooperation easier and more foreseeable and/or reliable. They are opposed to the intention of an individual (Toury, 1980: 51f., speaks of "idiosyncrasy") who, at his own risk, decides not to follow the conventional way of acting (cf. Strawson 1969). Moreover, they are subject to more or less gradual changeSCOPOS, LOYALTY, AND TRANSLATIONAL CONVENTIONS 97 and can be replaced by a new convention whenever the need or wish arises.In case of replacement, however, there will have to be a period in which old and new conventions coexist until the new one is commonly known and accepted.3.2. Conventions in Translation:Translation as a Communication ActivitySince translation is a form of communication activity, the rules, norms, and conventions of communication (such as grammatical rules, stylistic norms, text type or speech act conventions, and the like) are effective in translationas well.Let me give a few examples.In Lewis Carroll's famous Alice in Wonderland we find several "embedded" texts belonging to certain text types, e.g. an address (→ Example 1), the beginning of a fairy tale ("Once upon a time there were three little sisters . . ."), a funny riddle ("Why is a raven like a writing desk?"), etc. In direct speech, we have to observe the conventions of addressing a partner (→ Example 2), and in narrative passages we may have to follow the general conventions of "good style" (→ Example 3) or measuring conventions (→ Example 4).Example 1Alice's Right FootHearthrug,near the Fender(with Alice's love) (Carroll 1946: 12)98 CHRISTIANE NORDIn only one of several German versions I have analysed, did I find a translation which really looks (and sounds, as far as the names of the addressee and place are concerned) like a typical German address:HerrnRechterfuβ v. AliceKaminteppichz.Z. Irgendwo beim SofaHerzliche Grüβe A. (Carroll 1989: 21)Example 2"How are you getting on now, my dear?" (Carroll 1946; the Mouse addressing Alice)(a) "Wie fühlst du dich inzwischen, mein Kind?" (Carroll 1973a: 29)(b) "Wie fühlst du dich, meine Liebe?" (Carroll 1973b: 46)(c) "Nun, mein Kind," wandte sie sich unvermittelt an Alice, "hat diese trockeneGeschichte ihre Wirkung getan?" (Carroll 1989: 31)The form mein Kind ("my child") evokes an "asymmetrical" relationship between Alice and the Mouse, in which the Mouse seems older and wiser than Alice, whereas meine Liebe would be the form used by an elderly woman to address another elderly woman. But it is not only the form, but also the syntactic position (end of sentence vs. beginning of sentence vs. second position) and the frequency of direct addressing tags that may vary between two cultures. On the whole, German speakers would use them less frequently than English or Spanish speakers, and they would preferably be integrated into the sentence, as in version (c).Example 3If we compare the frequency and construction of relative clauses in English and German parallel texts (i.e. texts belonging to the same text type) we will find that although relative clauses are possible and grammatically acceptable in both languages, they are much less frequent (and often, if used at all, are constructed differently) in German. Just compare the literal translations (LT) of the following sentences taken from two English newspaper articles with their translations into conventional German style (CT):(a) It all depends on the tone with which the word is spoken (Ted Gup."Meltdown of the Mind in a Language Class". The Guardian, 18.8.1985) LT: Das häangt ganz von dem Ton ab, in dem das Wort ausgesprochen wird.CT: Das hängt ganz davon ab, in welchem Ton das Wort ausgesprochen wird.SCOPOS, LOYALTY, AND TRANSLATIONAL CONVENTIONS 99(b) two of the finest people I know ("Teachers...". Encounter column, 3.3.1983)LT: zwei der nettesten Leute, die ich kenneCT: zwei meiner nettesten Bekannten(c) The sounds I'm supposed to say remind me of . . . ("Meltdown")LT: Die Laute, die ich hervorbringen soll, erinnern mich an . . .CT: Wenn ich bestimmte Laute hervorbringen soll, denke ich an . . .(d) ... spending so much of the day in what educationists call the "teaching situation" ("Teachers...")LT: . . . daβ man einen so groβen Teil des Tages in dem verbringt, was die Pädagogen die "Unterrichtssituation" nennen.CT: . . . daβ man einen so groβen Teil des Tages in einer "Unterrichtssituation"verbringt, wie es die Pädagogen nennen.Example 4"I wonder how many miles I've fallen by this time?" she said aloud. "I must be getting somewhere near the center of the earth. Let me see: that would be fourthousand miles down, I think..." (Carroll 1946: 3)(a) "Wie viele Meilen ich wohl schon gefalien bin?" sagte sie laut. "Weit kann esnicht mehr sein bis zum Erdmittelpunkt. Das wären dann, ja: sechstausendKilometer wären das, ungefähr wenigstens". (Carroll 1973a: 12)(b) "Ich möchte wahrhaftig wissen, wie viele Kilometer ich bisher gefallen bin!"murmelte Alice. "Wahrscheinlich lande ich im Mittelpunkt der Erde. Malüberlegen: Das ist viertausend Kilometer tief, glaub' ich!" (Carroll 1973b: 15) In the examples we have tacitly assumed that the target text should conform to the conventions of the target culture. But this is by no means a general rule; as a communication activity mediating between two culture communities, translation always involves two sets of conventions, the source-culture ones and the target-culture ones. Which of the two sets is given priority in a particular translation process — and when — is also subject to conventions, i.e. the conventions for translation.3.3. Conventions for Translation:What a Translation is Expected To Be LikeBy analogy with Searle's regulative rules, which guide people's behaviour ina certain situation (e.g. the rules of etiquette), and constitutive rules, which "create the possibility of new forms of behaviour" (e.g. the rules of chess;100 CHRISTIANE NORDcf. Searle 1969: 31ff.), I would like to distinguish between ."regulative" and "constitutive" translational conventions. Regulative translational conventions refer to the generally accepted forms of handling certain translation problems below the text rank (e.g. proper names, culture-bound realities or realia, quotations, etc.), whereas constitutive conventions determine what a particular culture community accepts as a translation (as opposed to an adaptation or version or other forms of intercultural text transfer). The sum total of constitutive conventions forms the general concept of translation prevailing in a particular culture community, i.e. what the users of translations expect from a text which is pragmatically marked as a translation, e.g. by the remark "translated from X (= source language) into Y (= target language) by Z (= translator)" on the title page or — more often, alas! — in a less conspicuous place.In terms of hierarchy, then, the conventional concept of translation, consisting of the sum total of constitutive conventions, determines the regulative conventions the translator may have to observe on lower ranks, thus providing him with a framework for his decisions concerning specific translation problems.On a higher rank, there are also translational norms, for example, for certain juridical translations (cf. Toury 1980, who discusses the role of norms in literary translation). There may even be culture communities where government authorities (e.g. a censor) set up rules establishing what a target text has to be like if it is to be officially accepted as a translation. In these cases the translator has little choice. But more often, the readers or initiators of translations (including government authorities) expect translators to act according to a general tacit convention or set of conventions of what is normally called a translation, and translators expect their readers to expect them to expect... etc. And this is precisely what we call a convention (see 3.1.).If, for example, according to the constitutive translational conventions to which they are accustomed, the members of a particular culture community expect a literary translation to reproduce the "strangeness" of the original (which, of course, is "strange" only for the target readers, not for the readers of the original, who may find the story rather "ordinary"), the translator will leave the setting and the proper names of persons and places unchanged or even stress the "local colour" of the scene by reproducing the original forms of address (e.g. "signora") instead of following the target culture conventions.SCOPOS, LOYALTY, AND TRANSLATIONAL CONVENTIONS 101 If, on the other hand, there is the convention that the translation of a children's book "generalizes" the setting of the story or even shifts it to the target culture, in order to enable the reader to interpret it as "coherent with his world" (see Vermeer's definition quoted above), the translator may decide to change the proper names and adjust "strange" forms of (verbal or other) behaviour to the conventions of the target culture.Two German translations of Alice in Wonderland provide a few interesting examples.Example 5Translation A (Carroll 1973a) changes Pat and Bill into "Heinz" and "Egon", Alice's cat is called "Suse" instead of Dinah, and the nurse's name is "Marie"instead of Mary Ann. The three little sisters Elsie, Lacie and Tillie are called "Hilde", "Else" and "Trine", three names which sound rather North German.Translation B (Carroll 1973b) leaves most of the English names, but adjusts some of them to German orthographic or phonetic norms. Thus, Dinah becomes "Dina"(pronounced [deena] in German), Lacie is changed to "Lassy" (which might produce associations with the famous TV collie), Tillie becomes "Tilly", while Elsie isleft unchanged.Example 6"Perhaps it doesn't understand English," thought Alice; "I dare say it's a Frenchmouse, come over with William the Conqueror." (Carroll 1946: 18)(a) "Vielleicht versteht sie kein Deutsch," dachte Alice; "ich könnte mir denken,sie ist eine französische Maus und mit Napoleon herübergekommen." (Carroll 1973a: 25)(b) "Sie versteht mich nicht," sagte sich Alice. "Vielleicht ist es eine französischeMaus, die mit Wilhelm dem Eroberer zu uns nach England gekommen ist."(Carroll 1973b: 38)Example 7She got up and went to the table to measure herself by it, and found that, as nearlyas she could guess, she was now about two feet high, and was going on shrinking rapidly. (Carroll 1946: 16)(a) Sie stand auf und ging zu dem Tischchen hinüber, um sich daran zu messen,und entdeckte, da6 sie jetzt, so gut sie das abschätzen konnte, ungefährt zweiFuβ maβ und dabei noch immer rasch in sich zusammenschrumpfte. (Carroll1973a: 23)102 CHRISTIANE NORD(b) Sie sprang auf, lief zum Tisch, um sich an ihm zu messen, und steilte fest, daβsie jetzt bloβ noch fünf [!] Zentimeter hoch war und schnell weiter zusam-menschrumpfte. (Carroll 1973b: 36)In the light of the conventions described above (which seem, in fact, to be more or less the ones we find in Germany today), we might attribute the difference between the handling of personal names and realia (Examples 5 and 6) in versions A and B to the fact that translator A translated Alice in Wonderland as a book for children, whereas translator B rendered it as a literary text for an adult readership. The analysis of the handling of measure conventions (Example 7), however, gives exactly the opposite impression. This might point to the fact that neither translator was particularly concerned about (regulative) conventions.As far as constitutive conventions are concerned, both translators have acted contrary to what is normally expected: Being part of a series of books for children ("dtv junior"), translation B, in fact, addresses young readers, while translation A, published by "Insel Verlag" in a rather serious-looking edition, seems to be intended for a mainly adult readership. I suppose that translator A must have been conscious of acting contrary to the conventions for literary translation; otherwise he would not have felt the need to justify his translation in a postscript:Example 8This translation tries to reproduce the humourous effect of the original instead of striving after literal exactness, substituting, for example, William the Conqueror and his unpronounceable Earls by Napoleon and the South German princes. (En-zensberger 1973: 137; my translation)There is no comment on translation strategy in version B, and this corresponds to the convention that children are usually not explicitly made aware of the fact that they are reading a translation.3.4. The General Concept of Translation:How To Find Out About ConventionsThe question arises, how can we describe the general concept of translation prevailing in a particular culture community at a particular time (e.g. in Germany in the early nineties) in order to compare it to the general concepts of translation valid at another time and/or in other culture com-。
till death do us part语法
Till Death Do Us PartIntroduction“Till Death Do Us Part” is a phrase commonly used in wedding vows to express the commitment of two individuals to stay together until death separates them. It symbolizes the eternal bond and unwavering love between spouses. In this article, we will delve into the origins, meaning, and significance of this phrase, exploring its cultural and emotional implications.Origins and HistoryThe origin of the phrase “Till Death Do Us Part” can be traced back to the 1549 edition of the Book of Common Prayer, which is a liturgicaltext used in Anglican churches. The marriage ceremony included the vow: “I [name], take thee [name], to my wedded wife/husband, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, till death us do part.” Over time, this vow has been shortened to “Till Death Do Us Part.”Meaning and Significancemitment: The phrase encapsulates the commitment made bycouples on their wedding day. It signifies their determination to remain faithful and devoted to each other throughout their lives.2.Forever Bond: “Till Death Do Us Part” represents a promise ofan unbreakable bond between spouses that lasts until death. Itemphasizes the permanence and endurance of their love.3.Shared Journey: Marriage is often considered a journey thatcouples embark upon together. The phrase highlights the idea that couples will face all life’s challenges side by side until their final breaths.4.Inseparable Connection: It signifies an unbreakable connectionbetween two souls that transcends time and space. This connection is not limited by mortal boundaries but extends into eternity.Cultural Perspectives1.Western Culture: In Western societies, “Till Death Do Us Part”is deeply ingrained in the cultural consciousness. It reflects thetraditional values of commitment, loyalty, and fidelity inmarriage.2.Eastern Culture: While the phrase may not be as commonly used inEastern cultures, the concept of lifelong commitment is stillprevalent. In many Asian countries, marriages are often seen as aunion between two families rather than just two individuals.Challenges and Rewards1.Challenges: The journey of “Till Death Do Us Part” is notwithout its challenges. Couples may face hardships, disagreements, and obstacles along the way. However, it is during thesechallenging times that their commitment and love are put to thetest.2.Rewards: The rewards of a lifelong partnership built on “TillDeath Do Us Part” are immeasurable. Couples who navigate throughlife’s ups and downs together often develop a deep se nse of trust, understanding, and companionship that can withstand any storm.Real-life Examples1.Queen Elizabeth II and Prince Philip: The royal couple’smarriage lasted for over seven decades until Prince Philip’sdeath in 2021, truly exemplifying the comm itment of “Till DeathDo Us Part.”2.Nelson Mandela and Winnie Madikizela-Mandela: Despite facingnumerous challenges during their marriage due to Nelson Mandela’s imprisonment, their bond remained unbroken until their separation.Conclusion“Till Death Do Us Part” represents the eternal commitment between spouses to stay together through thick and thin until death separates them. It symbolizes an unwavering love that endures all challenges life throws at them. This phrase transcends cultural boundaries and holds deep emotional significance for couples worldwide as they embark on a lifelong journey together.Remembering the sacred vow to love and cherish each other “Till Death Do Us Part” helps couples strengthen their bond and navigate throughthe complexities of married life with unwavering dedication. So, let us celebrate the beauty and power of this timeless phrase that encapsulates the essence of true love and commitment.。
诺德及其功能加忠城理论
为什么诺德有时要求译者考虑原作者的观点，有时又赞同改变原作者 的评价用语呢？诺德这样解释，在目的论这个普通模式中，忠诚是一 个空位(empty slot)，由每个特定的翻译任务所涉及的文化及其所奉 行的翻译理念来实现。如果译语文化一般认为译文应是对原文的直译 复制，译者就不能够毫无理由地意译。译者有责任协调两种文化之间 的差异，而这种协调决不是把某种文化理念强加于另一种文化群体。 译者必须考虑到读者的种种期望，虽然并不一定要按照读者的期望去 做，但是在道德责任上，译者不能欺骗读者。诺德也承认，要准确了 解读者对译文的期望也不容易，因为此方面仍然欠缺广泛的实验式研 究。因此，在目前的情况下，译者必须依赖于自己的推测及从客户与 读者那里得到的少之又少的反馈信息来决定翻译策略。
豪斯将翻译划分为隐性翻译和显性翻译。隐性翻译力求完 整地保持原文功能，并使译文看似译语文化的原作品一样； 显性翻译则是让目标语读者意识到此文本是译文。以豪斯 和莱思的观点为参照，诺德试图运用严格的功能翻译理论 术语来描述翻译类型，并在此基础上区分了纪实性翻译 ( Documentary Translation)和工具性翻译 (Instrumental Translation)两种翻译类型。纪实性翻译 旨在以译语重建源语文化条件下原文信息发送者与原文读 者的交际活动(某些方面)的文献。
诺德的“功能加忠诚”概念在《翻译中的语篇分析》一书中首次 提出。当时她主要是针对霍斯·曼特瑞有关翻译的论说。霍斯·曼特 瑞把文本视为实现交际功能的纯粹工具，认为其固有的价值完全 从属于其目的，译者只需对目的环境负责，目标文本可以完全独 立于原文。诺德则认为自由重写（free rewriting）不属翻译的 范畴，因此直截了当地提出了自己的看法，“没有原文，就没有 翻译。”“译者应同时对原文和译文环境负责，对原文信息发送 者（或发起人）和目标读者负责。”她称这一责任为“忠 诚”(loyalty)。
梅兰竹菊英语作文素材
梅兰竹菊英语作文素材The four gentlemen, plum blossom, orchid, bamboo, and chrysanthemum, are beloved symbols in traditional Chinese culture, representing noble qualities and virtues. Let's explore these symbols and their significance in English.1. Plum Blossom (梅):Plum blossoms are admired for their resilience and beauty. They bloom vibrantly in the cold of winter, symbolizing perseverance and hope amidst adversity. In Chinese culture, they also represent purity and elegance. The delicate fragrance of plum blossoms is often associated with the arrival of spring, signifying new beginnings and renewal.2. Orchid (兰):Orchids are revered for their grace and refinement. They symbolize friendship, nobility, and integrity. InChinese art and literature, orchids often representscholars and intellectuals due to their association with elegance and sophistication. The fragrance of orchids is believed to soothe the soul and evoke feelings of tranquility.3. Bamboo (竹):Bamboo is known for its strength, flexibility, and resilience. It bends but does not break, symbolizing endurance and adaptability. In Chinese culture, bamboo also represents modesty and humility. Its hollow interiorsignifies openness and the ability to accept new ideas. Bamboo is a symbol of integrity and moral character, as it remains true to its upright nature even in the face of adversity.4. Chrysanthemum (菊):Chrysanthemums are associated with longevity, endurance, and vitality. They bloom profusely in the autumn, symbolizing the cycle of life and the beauty of aginggracefully. In Chinese art, chrysanthemums are often depicted with other symbols of longevity, such as pine and crane, to convey wishes for a long and prosperous life. Chrysanthemums also represent loyalty and fidelity in relationships.Each of the four gentlemen embodies unique qualities that have been admired for centuries in Chinese culture. Together, they form a rich tapestry of symbolism that reflects the values and aspirations of the Chinese people. From the resilience of the plum blossom to the grace of the orchid, the strength of bamboo, and the vitality of the chrysanthemum, these symbols continue to inspire and resonate with people around the world.。
scoops loyalty and translational conventions目的论 忠诚与翻译惯例
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* General Considerations: The Concept of Convention * RULES (e.g. traffic rules) are set up by a kind of legislative
power and imposed on those subject to this power under threat of punishment. the framework of the existing rules.
和翻译类型关系的更普遍的惯例
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* Having an exact description of the regulative and
constitutive conventions of translation for the source and target cultures they are working with. 令，要求翻译达到功能原则的要求。翻译需要达到目标情境所 要求的功能，且其形式要符合目标文化惯例对该类型文本的要 求。
* 即译者并没有为某个特定文本选择翻译范围（策
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* 为什么译者没有为某个特定文本选择翻译范围（策略）的自由？ * Whatever the translating instructions, the translator has to
consider the conventional concepts of translation, since they determine the expectations of his partners from the translated text. However, "to consider the conventional concept" does not automatically mean "to do what everybody expects you to do". Loyalty may require precisely non-observance of certain conventions. But in any case, the translator should at least inform the other participants of what has been done, and why. * 不管翻译指令如何，译者都要考虑翻译的传统观念（即翻译惯例）， 但这并不意味着译者要按照所有人的期待去翻译。但是译者应该告知 其他参与者他的所作所为及原因。如果译者对原文做出的改动与译语 文化中的惯例不一致,他/她就有责任告诉读者其翻译策略及其原因, 而不应当欺骗读者。如果译者的传译与原文发送者的期望相悖,他/她 也有责任向原文发送者解释对原文做了哪些变动,否则就等于误导原 文发送者。
从目的论看文化负载词的翻译：以红楼梦为例
从⽬的论看⽂化负载词的翻译：以红楼梦为例从⽬的论看⽂化负载词的英译--以红楼梦为例摘要《红楼梦》原名《⽯头记》，作者是清朝中期著名作家曹雪芹，红楼梦是中国四⼤名著之⼀。
本⽂以杨宪益夫妇所译红楼梦英译本为分析⽂本，以⽬的论为基础，重点分析在跨⽂化交流过程中，杨宪益夫妇是如何处理⽂化负载词的翻译的。
⽂化负载词是⼀个国家⼀个民族⽂化的缩影和焦点，如何向西⽅读者忠实地传播中国特有的⽂化是翻译过程需要考虑的重要问题。
同时这个问题也是杨宪益夫妇在翻译过程中⼀直所重视的。
本论⽂将试析在翻译过程中杨宪益夫妇是如何采取多种翻译策略从⽽达到⾃⼰忠实地向西⽅读者传播中国优秀⽂化的翻译⽬的。
全⽂共四个部分。
第⼀部分简单介绍了此论⽂的研究⽬的与意义和此课题在国内外的研究现状。
第⼆部分介绍了论⽂的理论基础—⽬的论。
第三部分介绍⽬的论视⾓下⽂化负载词的定义以及分类。
第四部分介绍杨宪益夫妇英译本红楼梦中⽂化负载词的翻译⽅法。
第五部分为论⽂总结部分。
关键词：⽬的论;⽂化负载词;《红楼梦》英译本ON TRANSLATION OF THE CULTURALLY-LOADED WOEDS FROM THE PESPECTIVE OF SKOPOSTHEORY:A CASE STUDY OF A DREAM OF REDMANSIONSAbstractA dream of Red Mansions, formerly known as the Story of the Stone, was written by Cao Xue-qin, who was a great writer in the mid-eighteenth century in the Qing dynasty. It is considered to be one of the greatest classic works of Chinese literature. The thesis regards the A dream of Red Mansions as analyzing text, focuses on how the Yangs to deal with the translation of culturally-loaded words during the cross-cultural communication.This text will have an analysis of the Yangs how to take a variety of translation strategies to achieve translation purposes, namely is spread Chinese excellent culture faithfully to Western readers. It consists of five parts. Part one makes a brief introduction to the purpose and significance of studying the topic and the research status at home and abroad. Part two studies Skopos Theory . Part three introduce the definition and the classification of culturally-loaded words. Part four studies the translation method of culturally-loaded words in the Yangs’English version of A dream of Red Mansions.The last part makes a conclusion.Key words: Skopos Theory; culturally-loaded words；A Dream of Red MansionsContents1. Introduction (4)2. Skopos Theory (3)2.1The Origin and Development of the Skopos Theory (3)2.2 Main Rules of Skopos Theory (7)2.2.1 Skopos Rule (3)2.2.2 Coherence Rule (4)2.2.3 Fidelity Rule (4)2.2.4 The Relationship Among the Rules (4)3. Culturally-loaded Words in A Dream of Red Mansions in Light of Skopos Theory (5)3.1 The Definition and Classification of Culturally-loaded Words (5)3.2 Culturally-loaded Words Related to Ecological Culture (9)3.3 Culturally-loaded Words Related to Linguistic Culture (6)3.4 Culturally-loaded Words Related to Religious Culture (7)3.5 Culturally-loaded Words Related to Material Culture (7)3.6 Culturally-loaded Words Related to Social Culture (8)4.Approaches Applied in Translating the Culturally-loaded Words in A Dream of Red Mansions (9)4.1 Literal Translation (9)4.2 Literal Translation Plus Annotation (10)4.3 Transliteration Plus Annotation (11)4.4 Free Translation (12)4.5 Substitution (163)4.6 Culture Replacement (17)5.Conclusion (18)Bibliography (17)On Translation of the Culturally-loaded Words From the Perspective of Skopos Theory: A Case Study of A Dream of Red Mansions1. IntroductionIn the era of economic globalization and cultural diversity, cultural exchangebetween different nations accelerates the assimilation and integration of different cultures. As the carrier of culture, language plays an important role in cultural exchange．Word，the basic unit of language, is the direct reflection of culture. Thus, it is of great importance to probe into the translation of Chinese culture-loaded words for the sake of cultural exchange. China is featured by its long history and magnificent culture，with numerous Chinese culturally-loaded words. However, the great cultural differences between China and the western countries pose acute problems to the translation of Chinese culturally-loaded words．With the imbalance of E-C translation dominating China now, it is of great urgency and necessity to translate more Chinese literary works abroad，in the context of cross-cultural communication，more emphasis should be put on the translation of Chinese culturally loaded words. Thus translator should enrich their academic knowledge as well as improve their cultural awareness，so as to spread Chinese culture abroad and smoothly carry on cross-cultural communication.A Dream of Red Mansions contains abundant cultural phenomena of Chinese society,including social order,social convention, cultural values, religion, philosophy, painting, poetry, allusion, medicines, etc. No wonder the novel is said to be “the encyclopedia of ancient Chinese culture”. With its charming attraction, it has not only appealed a large number of translators in china, but also has captivated numerous translators in the world.A Dream of Red Mansions has been studied by many scholars in china and in the world, and the popular study has developed into a special literature field, in which called “redology”(红学). The study of the eighteenth century Chinese novel A dream of red mansions has long been a subject of international scholarship and ever since the late seventies there has been an unprecedented bloom of “redology”. The greatpopularity of A Dream of Red Mansions has caught literary translators’ attention and has aroused their interest in introducing the novel to the people of the world. “So far, A Dream of Red Mansions has been translated into various versions in 23 languages. Up to now, nine different versions have been produced”(陈宏薇、江帆，2003/5; 46). Among which only two of these versions are complete and most popular. One is translated by The Yangs titled A Dream of Red Mansions, and the other titled A Story of the Stone by David Hawkes.These two versions are very successful and are highly praised by the translators and theorists, most importantly, by the readers at home and abroad. Professor Zhou Jueliang made his comment on the versions may serve as an example: Despite different styles presented in the two version, both of them achieved the goals set by the translators. The version by David Hawkes is famous for its elegance, while the Yangs’is remarkable for its accuracy. If reading them together, those who are unable to read the original will acquire the real and complete picture about this novel as they do read the Yangs’ version, which has been immediately accepted as the most popular one ever since it first appeared. It has attracted wide ranges of readers, not only in china but also in English speaking countries. It succeeds in transmitting Chinese culture to the outsider world and promoting the intercultural communication (周珏良, 1994: 30).2. Skopos Theory2.1The Origin and Development of the Skopos TheoryThe skopos theory was first proposed by Kantharina Reiss in the late 1970s. She advocated that translation criticism should be classified by the function of the target text and categories of the reader. Later, one of Reiss’s students, Hans Vermeer basedon the Conduct Theory and further developed it, then he created skopos theory. Hans Vermeer first put forward the basic principles of skopos theory in the article framework fora general translation theory in 1978. And in 1984 he and Reiss in collaboration with the book groundwork for a general theory of translation, in the book, Vermeer come up that “translation is a kind of source text-based, purposeful , interpersonal cross-cultural verbal communication behavior”. The essence of the translation is cross-cultural communication, translation purpose translate strategies is decides by translation purposes. In addition, two other German translator Justa Holz. Mantari and Christiane Nord had made further development of the theory. Mantari based on the Behavior Theory to defined translation as a complex behavior that is designed to achieve a specific purpose. She emphasized behavioral aspects of the translation process, and analyze the respective roles of Participants (launcher, translator, user, receiver) in translation process and their context conditions in the process. As the new generation of German School, Nord proposed “loyalty principle”, and applied it to the field of translator training, interpretation, literary translation and some others.2.2 Main Rules of Skopos Theory2.2.1 Skopos RuleSkopos is a Greek word for “aim” or “purpose”. “The top-ranking rule for any translation is the skopos rule” , which means that a translation action is determined by its skopos.Vermeer also stresses on many occasions that the skopos rule is a general rule, and translation strategies and methods are determined by the purpose and the intended function of the target text.2.2.2 Coherence RuleThe coherence rule states that the target text must be interpretable as coherent with the target text receiver's situation. In other words, the target text must be translated in such a way that it is coherent for the target text to receive, and give their circumstances and knowledge.In terms of coherence rule, the source text is no longer the most authority but only part of the translation belief. It is only an offer of information for the translator, who in turn picks out what he considers to be meaningful in the receiver's situation. 2.2.3 Fidelity RuleTranslation is a preceding offer of information. It is expected to bear some relationship with the corresponding source text. Vermeer calls this relationship as “intertextual coherence” or “fidelity”. This is postulated as a further principle, named asthe“fidelity rule” by Reiss and Vermeer in 1984. The fidelity rule merely states that there must be coherence between the translated version and the source text.2.2.4 The Relationship among the RulesFidelity rule is considered subordinate to coherence rule, and both are subordinate to the skopos rule. If the skopos requires a change of function, the criterion will no longer be fidelity to the source text but adequacy or appropriateness with regard to the skopos. And if the skopos demands inter-textual incoherence, the standard of coherence rule is no longer vivid.3.Culturally-loaded Words in A Dream of Red Mansions in light of Skopos Theory3.1 The Definition and Classification of Culturally-loaded WordsIn the language system, the words which can best embody the language carring cultural information and reflecting the social life of human is culturally-loaded words.culturally-loaded words refer to which convey a certain kind of cultural connotations or associations which may not be found in other languages and cultures. In addition, Culturally-loaded words include the proverbs, idioms, allusions, set phrases, and other Chinese culturally specific words or expressions. “Nida claims that, as translators, if we want to do a good job in cross-cultural communication, there are five types of cultures we should be fully aware of: ecological culture; linguistic culture ; religious culture; material culture; social culture ” (quoted from Hu Zhuanglin, 2001:227).Based on these five types of sub-culture, culturally-loaded words in A Dream of Red Mansions can be classified into five categories, namely, they are respectively culturally-loaded words related to (1)ecological culture; (2)linguistic culture;(3)religious culture; (4) material culture; (5)social culture. Each category will be studied in great detail in this section.3.2 Culturally-loaded Words Related to Ecological CultureIn Longman Dictionary Contemporary English (New Edition) (2001:470), “ecology” is defined as “the pattern of relations of plants, animals and people to each other and to their surroundings”. Therefore ecological culture includes many aspects of people’s living environment, such as the air, water, animals, plants, forest, minerals etc, and words or expressions related to ecological culture are the reflection of characteristics of the climate, geographic environment and natural surroundings of a certain language community. Due to different geographical locations and distinctive living environment, people’s cognition of the nature varies varies from one culture to another, and people in different language communities tend to apply different concepts to express the nature. Besides, there are some animals, plants, or places etc. Existing in one culture but not in another. So each language community has a large number of words and expressions peculiar to its ecological culture. The writer of ADream of Red Mansions has used an abundant of ecological culturally-loaded words in this novel. Some of the words are about plants and flowers, such as “松” , “兰” , “梨花”and there are other culturally-loaded words indicate geographical locations difference, for example: “东风”，because of geographical location, the Chinese people associate the east wind with warmth, life and comfort, and it symbolizes spring, hope, and aspiration. However, west wind is often related to cold and winter.3.3 Culturally-loaded Words Related to Linguistic CultureLinguistic culturally-loaded words are those words or expressions unique to a specific language system, and they are the reflection of characteristics of the phonetic, grammatical and formal system of a certain language community. The most significant characteristics of these words and expressions lies in the audio or visual effects produced by these systems. China has a long history and splendid civilization, and Chinese people have developed a sea of unique linguistic expressions, such as two-part allegorical sayings, reduplication words, homophones, vowel rhymes, puns, four-character idioms and so on. Beside, china is a vast country with a large population. The regional differences give rise to language differences, and a large variety of dialects are used in different areas in china which have no equivalents in other languages. In A Dream of Red Mansions ,there are a lot of idioms and proverbs, such as “万众⼀⼼”, “万⽔千⼭” , “万古长青”, “万⼈空巷”,“天上少有，地上⽆双” and so on, which are commonly used in the Chinese culture.3.4 Culturally-loaded Words Related to Religious CultureReligion is one of the essential components of culture, and it is very important to know well the religion of a language community if one wants to understand its culture. With the development of history and evolution of time, different nations have different religions. Therefore, the Chinese people’s religious beliefs greatly differfrom those of the westerners who are generally influenced by Christianity. Overall, the Chinese people are greatly influenced by Confucianism, Taoism and Buddhism. Since the religious culturally-loaded words and expressions are the reflections of the characteristics of the religious belief and traditions of a certain language community, it can be easily concluded that Chinese religious culturally-loaded words are those closely related to Confucianism, Taoism and Buddhism, such as “佛”(Buddha), “菩萨”(Bodhisattva), “借花献佛”(to present the borrowed flowers to Buddha, which refers to offer presents provided by someone else or to borrow something to make a gift of it), “神仙” (celestial being), “⽕克⾦”（The element of fire overpowers that of metal), and so on.In A Dream of Red Mansions, there are also a good deal of religious culturally-loaded words and expressions, for example,“神仙”，“仙葩”，“奇缘”，“今⽣”，“仙界”，“天”，“菩萨”，are all related to religious culture.3.5 Culturally-loaded Words Related to Material CultureAs representatives of the material culture created by the people of a certain language community, material culturally-loaded words include those words and expressions for food, clothing, money, medicine, daily appliances, tools of production and transportation etc, which are peculiar to that community. Usually we can find their referents in the real life. With a long history and glorious civilization, China is abundant in this type of culturally-loaded words and expressions describing those unique materials or objects.There are also a large number of material culturally-loaded words exist in A Dream of Red Mansions. Such as “阴阳两宅”（accommodation for both the dead and the living）,“⽟⽯牌坊”（a marble arch）,“长命锁”（a longevity locket）,“护⾝符”（a lucky charm）,“凤冠霞帔”（ceremonial dress）are all expressing materialcultural meaning.3.6 Culturally-loaded Words Related to Social CultureSocial culturally-loaded words are the reflection of the traditions, customs, life style, historical background, behavior patterns, and social life of a specific language community. These aspects differ greatly from one culture to another, therefore, eachnation has its own specific social culturally-loaded words which may have no equivalent expressions in another culture. And moreover, each ethic group or country has its own distinctive ways of addressing to relatives, preference for colors, and unique ways of phatically communicating with others, etc. For instance, China is a country attaching great importance to etiquette, and “courtesy”(礼)is the basic norm of Chinese morals in all ages. Chinese people tend to use humble terms to address themselves and honorific titles to address others in communication to behave courteously and mannerly. These words and expressions are highly abundant in Chinese, 例如“鄙⼈”（I）, “内⼈” (my wife), “⽝⼦” (my son), “⼩⼥” (my daughter), “愚见”(my opinion), “拙作”(my article)etc, are the typical humble expressions in Chinese. While“令尊”(your father),“令堂”(your mother), “令爱”(your daughter), “令郎”（your son）, “⾼见”（your opinion）, “⾼论”（your remarks）etc, are used to show respect and courtesy to the hearer in Chinese communication. All these terms and expressions belong to the social culturally-loaded words, which are unique to Chinese culture and carry strong pragmatic meaning.In A Dream of Red Mansions, there are many social culturally-loaded words, such as 表字(courtesy name), 重阳(The Double Ninth Festival)，端阳(The Dragon-Boat Festival ) and so on.4.Approaches Applied in Translating the Culturally-loaded Words inA Dream of Red Mansions4.1 Literal TranslationLiteral translation refers to an adequate representation of the original, it is a type of translation in which more attention is given to preserving the SL wording intact than to producing a naturally reading TL, also known as word-for-word translation. It strives to reproduce both the ideological content and style of the entire work and retain as much as possible the figures of speech and sentence patterns or structures. Example:“......等我性⼦上来，把我“醋罐⼦”打个稀烂，他才认的我呢！”（《红楼梦》第20回）“...one of these days when I really lose my temper, I’m going to give that vinegary bitch a good beating to show her who’s master here.”Vinegar as a food seasoning, it is common in china and abroad, But vinegar has different cultural connotations in two cultures. In Chinese ,the meaning of vinegar is often extended to jealousy on the psychological relationship between men and women,while in English, it is used to describe the harsh vinegar person. And here Jia Lian scolded Wang Xifeng, is used to describe the jealous characteristics of Wang Xifeng.In dealing with the phrase, Yang, Hsien-yi used the literal translation and literally translated it into vinegary bitch,his intention is to introduce the deep meaning of vinegar in the Chinese culture to the target language readers. It is simple and easy for readers to understand. However,“醋”here will cause misunderstanding, vinegary bitch only impressed the reader with a harsh vinegar person, and it fails to convey the meaning of jealousy of Wang Xifeng. Obviously, important cultural information has lost in this translation. In another way, Hawkes translated“醋”into jealous，which is more precise, because it retained the extended connotation meaning of vinegar.4.2 Literal Translation Plus AnnotationThis is most commonly used method in the translation of culturally-loaded words. When it is not easy for the target language readers to accept the text literally, in order to preserve the cultural characteristics of the source language, the vocabulary can be literally translated on the basis of notes for further explanation. Such as: Yang Hsien-yi in the translation of the word “⽼君的仙丹”，first literally translated it as “Lao Tzu with a magic elixir”, then attaching footnote added:" According to Pilgrimage to west, a 16th century novel by Wu Cheng-en, the founder of Taism Lao Tzu became an immortal after his death and distilled elixirs in the lelestial Region" so that they can make the target language readers to fully understand the culture feature of the word.4.3Transliteration Plus AnnotationThis method is also a commonly used method in the translation, especially apply to translate culturally-loaded words, when use the transliteration to translate the words, but can not express exactly the meaning of them, then add a footnote to explain them in order to preserve the cultural characteristics of the source language.Example:宝钗听说，不由的⼤怒，待要怎样，⼜不好怎样。
第三章功能学派翻译理论代表人物及作品
• 1971年，莱斯在《翻译批评的可能性与局 限性》中提出功能类别的问题。是突出一 种基于原语文本和目标语文本功能关系的 翻译批评的新模式。
谢谢！
克里斯汀娜·诺德
• 德国马格德堡理工大学应用语言学和翻译学教授 • 主要著作有： • 《翻译的语篇分析：理论、方法及面向翻译的语 篇分析模式在教学中的应用》（1988） • 《目的性活动-析功能翻译理论》（1997）
诺德和功能加忠诚理论
• 诺德在学术思想上深受莱斯的文本类型学的影响 ，积极倡导费米尔的目的论，将忠诚这一道德范 畴的概念引入功能主义的学术观点，希望能纠正 翻译中的激进倾向。 • 比如曼塔里避免使用“traslation”而是 “translation action”。 诺德认为：“她偏离了 传统意义上翻译的概念以及人民对于该词的期望 ”。
目标语情景中为贾斯塔霍茨曼塔里和翻译行为论?德国1984年发表翻译行为理论和方法?提出翻译行为理论theoryoftranslationaction?把翻译视作受目的驱使的以翻译结果为导向的人与人之间的互相作用人与人之间的互相作用并对翻译过程中的行为及参与者的角色予以细致分析包括发起人theinitiator委托人thecommissioner原文作者thestproducer译者thettproducer译文使用者thettuser以及译本接受者t10）
• 莱斯认为，语篇有信息型、表达型和操作型三种 信息型、表达型和操作型 信息型 类型，语篇类型决定翻译方法 语篇类型决定翻译方法。 语篇类型决定翻译方法 • 《翻译的抉择：类型、体裁、及文本的个性》一 文中，她在语篇类型学的基础上，细致分析了翻 译过程的步骤。 • 分析阶段 分析阶段（phrase of analysis）：要确定原文的 功能类型（text type）和文本体裁（text variety） ，然后进行文本外部语言分析。 • 重述阶段 重述阶段（phrase of reverbalization）：在上一 步的基础上组织目标文本的结构，文本功能决定 一般翻译方法，体裁决定语言和篇章结构。
中考英语作文中国传统文化常用句型
中考英语作文中国传统文化常用句型全文共3篇示例，供读者参考篇1Traditional Chinese culture has a long and rich history, with various customs, beliefs, and practices that have been passed down through generations. In this article, we will explore some common phrases and expressions related to Chinese traditional culture that are commonly used in English.1. "The Chinese Dragon is a symbol of power, strength, and good luck." - Dragons are an important symbol in Chinese culture, representing power, strength, and good luck. This phrase is often used to describe the mythical creature and its significance in Chinese folklore.2. "Giving red envelopes is a traditional Chinese custom during the Lunar New Year." - Red envelopes, or hongbao, are often given as gifts during the Lunar New Year to bring good luck and prosperity to the recipient. This phrase highlights the importance of this custom in Chinese culture.3. "Respecting one's elders is a core value in Chinese culture." - In Chinese culture, respecting one's elders isconsidered essential and is seen as a sign of filial piety and respect. This phrase emphasizes the importance of this value in Chinese society.4. "Chinese tea culture is an important part of traditional Chinese society." - Tea has a long history in Chinese culture, with various rituals and customs associated with its preparation and consumption. This phrase reflects the significance of tea in Chinese society.5. "The Great Wall of China is a testament to the ingenuity and determination of the Chinese people." - The Great Wall of China is an iconic symbol of Chinese history and culture, representing the country's rich heritage and the perseverance of its people. This phrase highlights the importance of this historic landmark in Chinese culture.6. "Chinese calligraphy is a form of artistic expression that has been practiced for centuries." - Calligraphy is a traditional art form in China, with a history dating back thousands of years. This phrase underscores the significance of calligraphy as a cultural practice in China.7. "The Chinese zodiac is based on a 12-year cycle, with each year represented by an animal sign." - The Chinese zodiac is an important part of Chinese culture, with each year assigned toone of 12 animal signs that are believed to influence a person's personality and fortune. This phrase explains the basics of the Chinese zodiac system.8. "Traditional Chinese medicine emphasizes the balance of yin and yang in the body." - Traditional Chinese medicine is based on the principles of yin and yang, which represent opposing forces that must be balanced for good health. This phrase highlights the core concepts of traditional Chinese medicine.9. "The Mid-Autumn Festival is a time for families to come together and celebrate the harvest." - The Mid-Autumn Festival is a traditional Chinese holiday that is celebrated with mooncakes, lanterns, and family gatherings. This phrase describes the significance of this festival in Chinese culture.10. "Confucianism is a philosophy that emphasizes moral values, filial piety, and social harmony." - Confucianism is an ancient Chinese philosophy that has had a profound influence on Chinese culture, emphasizing the importance of moral values, respect for authority, and social relationships. This phrase highlights the key tenets of Confucianism.In conclusion, these phrases and expressions provide insight into the rich and diverse traditions of Chinese culture. Byunderstanding and appreciating these common sayings, we can gain a deeper understanding of the values, beliefs, and practices that have shaped Chinese society for centuries.篇2Chinese traditional culture is a rich source of wisdom and values that have been passed down for generations. In order to understand and appreciate this cultural heritage, it is important to have a good command of some commonly used phrases and sentences that reflect the essence of Chinese traditional culture. In this article, we will explore some of these phrases and sentences.1. "和谐共处" (héxié gòngchù) - "Live in harmony"This phrase embodies the Confucian value of harmony and emphasizes the importance of maintaining peace and balance in relationships and society.2. "仁爱礼智信" (rén ài lǐ zhì xìn) - "Benevolence, love, propriety, wisdom, and trustworthiness"These five virtues are a fundamental part of Confucian ethics and serve as a guide for moral behavior and social interactions.3. "孝道" (xiào dào) - "Filial piety"This concept stresses the importance of respecting and taking care of one's parents and ancestors, which is considered one of the highest virtues in Chinese culture.4. "以人为本" (yǐ rén wéi běn) - "People-oriented"This phrase highlights the value of putting people first and prioritizing human relationships and well-being over material possessions or personal gain.5. "礼尚往来" (lǐ shàng wǎng lái) - "Courtesy demands reciprocity"This saying underscores the importance of mutual respect and courtesy in interpersonal relationships, promoting a culture of mutual benefit and cooperation.6. "知行合一" (zhī xíng hé yī) - "Integrating knowledge with action"This principle stresses the importance of applying what one has learned to real-life situations and taking actions that align with one's values and beliefs.7. "厚德载物" (hòu dé zài wù) - "Virtue carries everything"This phrase emphasizes the significance of cultivating moral character and integrity, which are believed to be the foundation for success and prosperity in life.8. "和而不同" (hé ér bù tóng) - "Harmony in diversity"This concept encourages people to embrace diverse perspectives and opinions while maintaining harmony and unity, promoting mutual understanding and tolerance.In conclusion, these commonly used phrases and sentences reflect the core values and principles of Chinese traditional culture, which emphasize virtues such as harmony, benevolence, filial piety, and integrity. By understanding and internalizing these concepts, we can gain a deeper appreciation for the wisdom and ethos of Chinese culture and apply them to our own lives and interactions with others.篇3The Chinese traditional culture is a treasure trove of wisdom and beauty, reflecting the rich history and profound values of the Chinese people. Throughout the centuries, it has shaped the way people think, behave, and interact with one another. In this essay, we will explore some common phrases and expressions relatedto Chinese traditional culture that are commonly used in the middle school English exam.1. "Harmony is most precious": This phrase highlights the importance of harmony in Chinese culture. It emphasizes the value of unity, cooperation, and mutual respect in achieving peace and stability in society.2. "Respect your elders and teachers": This traditional value underscores the importance of showing respect to those who are older and wiser than us. It reflects the traditional Chinese belief in the importance of filial piety and respect for authority.3. "Confucius said, 'Do not do to others what you do not want done to yourself'": This famous saying from Confucius, the great Chinese philosopher, emphasizes the importance of treating others with kindness and empathy. It promotes the idea of reciprocity and the golden rule in human relationships.4. "The four virtues of a noble character are benevolence, righteousness, propriety, and wisdom": This traditional moral code highlights the qualities that define a virtuous person in Chinese culture. It emphasizes the importance of cultivating virtues such as compassion, integrity, respect, and wisdom in one's conduct.5. "The three bonds and five constant virtues": This ethical framework from Confucianism outlines the core principles of personal and social ethics in Chinese culture. It emphasizes the importance of filial piety, loyalty, and righteousness in relationships, as well as the virtues of benevolence, righteousness, propriety, wisdom, and fidelity in one's conduct.6. "The symbol of yin and yang": This ancient Chinese concept represents the duality and interdependence of opposing forces in the universe. It symbolizes the balance and harmony between opposite but complementary elements, such as light and dark, male and female, and active and passive.7. "The five elements theory": This traditional Chinese theory categorizes the fundamental elements of nature—wood, fire, earth, metal, and water—and their interactions in the cosmos. It reflects the holistic view of the world and the interconnectedness of all things in Chinese culture.8. "The art of calligraphy": This traditional Chinese art form combines writing and painting to create expressive and visually appealing characters. It reflects the aesthetic values of simplicity, elegance, and harmony in Chinese culture.9. "Traditional Chinese medicine": This ancient healing system emphasizes the balance of qi (life energy) and theharmony of yin and yang in the body. It includes practices such as acupuncture, herbal medicine, and qigong to promote health and well-being.10. "The celebration of Chinese festivals": This tradition involves the observance of various cultural and religious holidays, such as Chinese New Year, Mid-Autumn Festival, Dragon Boat Festival, and Lantern Festival. It reflects the rich cultural heritage and beliefs of the Chinese people.In conclusion, these phrases and expressions related to Chinese traditional culture provide insight into the values, beliefs, and practices that have shaped the Chinese society for centuries. By understanding and appreciating these cultural elements, we can gain a deeper appreciation for the beauty and wisdom of Chinese civilization. As students preparing for the middle school English exam, it is important to study and learn these common phrases and expressions to enhance our knowledge and understanding of Chinese traditional culture.。
向日葵英语作文不定字数
向日葵英语作文不定字数Sunflowers: A Symbol of Positivity and Resilience.Sunflowers, with their vibrant golden petals and unwavering gaze towards the sun, have captivated the hearts and imaginations of people for centuries. These majestic blooms not only add a touch of brightness and cheer to any landscape but also embody profound symbolism that resonates across cultures and generations.Origins and Distribution.Sunflowers, scientifically known as Helianthus annuus, belong to the Asteraceae family, the same family as daisies and zinnias. They are native to North America, where they were first cultivated by Native American tribes for their nutritional and medicinal properties.The seeds of sunflowers were a valuable food source, providing sustenance and nourishment to indigenouspopulations. Sunflower oil, extracted from the seeds, was used for cooking, medicine, and religious ceremonies.From their humble beginnings in North America, sunflowers spread throughout the world through the explorations and trade networks of Europeans. Today, they are grown in nearly every continent, thriving in temperate climates and adding a touch of sunshine to gardens, fields, and roadsides alike.Physical Characteristics and Life Cycle.Sunflowers are characterized by their large, daisy-like flower heads, which can grow up to 12 inches in diameter. The petals are typically a bright yellow color, although variations in shades and patterns do exist.The center of the flower head is filled with a dense mass of small, tubular florets, which develop into seeds. These seeds are rich in nutrients, including protein, fat, fiber, and essential vitamins and minerals.Sunflowers have a relatively short life cycle,typically lasting between 80 and 120 days. They begin their journey as small seeds, which germinate and produce seedlings with two cotyledons (seed leaves).As the plant matures, it develops a strong, sturdy stem that can grow up to 12 feet tall. The leaves are large and ovate, with rough edges and prominent veins.At the end of the growing season, the sunflower produces its characteristic flower head. The florets open sequentially, starting from the outer edge and moving towards the center. After pollination, the florets develop into seeds, which are eventually dispersed by wind, birds, and other animals.Symbolism and Cultural Significance.Throughout history, sunflowers have been associated with various meanings and symbolism. In many cultures, they are seen as a symbol of:Positivity and optimism: The bright yellow petals and cheerful demeanor of sunflowers evoke feelings of joy, hope, and optimism. They are often used in art, literature, and music to convey a sense of positivity and well-being.Strength and resilience: Sunflowers are known fortheir ability to thrive even in challenging conditions.They can withstand drought, pests, and strong winds, symbolizing resilience and the ability to overcome adversity.Loyalty and fidelity: The sunflower's unwavering gaze towards the sun has been interpreted as a symbol of loyalty and fidelity. In some cultures, it is believed that sunflowers represent faithful love and devotion.abundance and prosperity: The large, seed-filledflower heads of sunflowers have been associated with abundance, fertility, and prosperity. In many cultures, sunflowers are seen as a symbol of good fortune andmaterial wealth.Uses and Applications.In addition to their ornamental and symbolic value, sunflowers have also found practical uses in various fields:Food: Sunflower seeds are a nutritious and versatile food source. They can be eaten raw, roasted, or used as an ingredient in recipes such as breads, crackers, and salads. Sunflower oil is also widely used in cooking due to itshigh smoke point and neutral flavor.Agriculture: Sunflower plants are often used as a companion crop in agricultural systems. Their deep roots help to aerate the soil and prevent erosion, while their large leaves provide shade for other crops.Biofuel: Sunflower oil can be converted into biodiesel, a renewable fuel that can reduce dependence on fossil fuels and minimize environmental impact.Conclusion.Sunflowers are more than just beautiful flowers; they are symbols of positivity, resilience, abundance, and loyalty. Their presence in gardens, fields, and art brings joy, hope, and inspiration to people all over the world.From their humble origins in North America to their global distribution, sunflowers have left an enduring mark on human history and culture. They continue to captivate our imaginations, reminding us of the power of nature, the beauty of perseverance, and the importance of embracing the sunshine that life has to offer.。
情侣恩爱的英语作文
Love between couples is a beautiful and intricate dance of emotions,understanding, and mutual respect.It is a bond that transcends the ordinary and touches the very essence of human connection.When two individuals come together in love,they form a unique partnership that is both delicate and strong.In the early stages of a relationship,the couple is often filled with a sense of excitement and wonder.They spend countless hours getting to know one another,sharing stories, dreams,and aspirations.The world seems to be a brighter place,and every moment spent together is cherished.This period is characterized by a strong attraction and a desire to be close to one another,often leading to deep conversations and shared experiences.As the relationship matures,the couple begins to develop a deeper understanding of each others personalities,habits,and preferences.They learn to communicate effectively, expressing their thoughts and feelings openly and honestly.This is a crucial stage in the relationship,as it lays the foundation for trust and emotional intimacy.The couple starts to appreciate the little things about each other,from the way they laugh to the way they think.Couples in love also show their affection through small gestures and acts of kindness.A warm hug,a gentle kiss,or a simple I love you can mean the world to a partner.These actions,though seemingly insignificant,are the building blocks of a strong and lasting relationship.They demonstrate a commitment to one another and a willingness to support each other through lifes ups and downs.Conflict resolution is another important aspect of a loving relationship.Disagreements and misunderstandings are inevitable,but it is how a couple handles these situations that defines the strength of their bond.A loving couple will approach conflict with respect and a desire to find a solution that benefits both parties.They will listen to each others perspectives,empathize with one anothers feelings,and work together to resolve the issue.Moreover,a loving couple will also prioritize quality time together.Whether its a romantic dinner,a weekend getaway,or simply spending an evening at home,these moments allow the couple to reconnect and strengthen their bond.They create lasting memories and experiences that they can look back on fondly.In addition to spending time together,a loving couple will also support each others individual goals and dreams.They will encourage one another to pursue personal growth and development,understanding that a strong relationship is built on the foundation of two strong individuals.This support can come in many forms,from offering a listening ear to providing practical assistance or advice.Finally,a loving couple will demonstrate their commitment to one another through acts of loyalty and fidelity.They will stand by each others side through thick and thin, offering unwavering support and love.This commitment is a testament to the strength of their bond and a promise to face lifes challenges together.In conclusion,love between couples is a multifaceted and deeply enriching experience.It involves a combination of attraction,communication,understanding,support,and commitment.When nurtured and cherished,this love can lead to a lifetime of happiness and fulfillment.。
翻译目的论之国内研究现状反思
翻译目的论之国内研究现状反思罗小红（新疆建设职业技术学院新疆·乌鲁木齐830054）中图分类号：H315.9文献标识码：ADOI ：10.16871/ki.kjwhb.2016.04.077作者简介：罗小红（1965—），女，本科，高校讲师，研究方向为英国语言文学。
外语翻译摘要翻译目的论是德国功能派核心的翻译理论，自诞生以来便引起了学界的广泛关注。
该理论在20世纪80年代引入中国后，在国内翻译界得到了较为广泛的传播和应用。
虽然在国内众多专家学者的努力钻研下，该理论的研究取得了显著的成绩，但在此研究过程中也出现了不少问题。
本文试图针对翻译目的论在国内的研究现状，反思国内现有研究存在的不足，并提出自己的看法，以期对后来的研究者有所启发。
关键词翻译目的论国内研究现状反思Reflection of Domestic Researches on Skopos Theory //Luo XiaohongAbstract Skopos theory is the core translation theory of the Ger-man Functionalist.Ever since its birth,it has captured extensive attention in academic circles.Since introduced into China in the 1980s,the skopos theory has been widely spread and applied in domestic translation circle.Although significant results on this theory have been achieved with concerted efforts of many experts and scholars,there are still many problems in these researches.Therefore,this article attempts to reflect the shortcomings of do-mestic researches on the skopos theory and puts forward some perspectives,so as to inspire the later researchers to some extent.Key words skopos theory;domestic researches;reflection1引言本文所提的“翻译目的论”（skopos theory ）是指以赖斯、弗米尔、曼塔莉和诺德为主要代表人物的德国功能派的核心翻译理论。
王尔德
王尔德The only difference between a caprice and a life-long passion is that the caprice lasts a little longer.逢场作戏和终身不渝之间的区别只在于逢场作戏稍微长一些。
When one is in love, one always begins by deceiving one's self, and one always ends bydeceiving others. That is what the world calls a romance.爱，始于自我欺骗，终于欺骗他人。
这就是所谓的浪漫。
When a love comes to an end, weaklings cry, efficient ones instantly find another love and wise already had one in reserve.当爱情走到尽头，软弱者哭个不停，有效率的马上去寻找下一个目标，而聪明的早就预备了下一个。
Life is one fool thing after another whereas love is two fool things after each other.人生就是一件蠢事追着另一件蠢事而来，而爱情则是两个蠢东西追来追去。
Between men and women there is no friendship possible. There is passion, enmity, worship, love, but no friendship.男女之间不可能存在友谊，有的只是爱恨情仇。
The people who love only once in their lives are really the shallow people. What they call their loyalty, and their fidelity, I call either the lethargy of custom or their lack of imagination. Faithfulness is to the emotional life what consistency is to the life of the intellect－simply a confession of failure.一生只爱一次的人是肤浅的，他们把那叫做忠贞不渝，我却叫做习惯性懒惰或是缺乏想象力。
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The Client
He/she
generally is not the author nor the addressee but an intermediate. He/she generally is the one who will pay the translator. He/she generally does not know much about translation processes, but needs the translation and determines its conditions (deadline, function, objectives, fee, formatting, style…).
A
well-paid job; good working conditions…
The translator’s job: Overview
3 phases in the translation process:
Pre-translation
Translation Post-translation
Post-translation
All
activities that follow the delivery: editing or integration into a specific medium + all the ‘administrative’ business (invoicing, archiving, consolidating terminology with TM software…)
The Author
Is
he/she the client? Does the translator know anything about his/her initial objective (to explain, to inform, to entertain…), his/her initial target audience, the function of his/her text (its skopos)?
In the intercultural communicative interaction, the translator will have to consider different participants who may sometimes have different objectives and interests: the client (commissioner of the translation, member of either the source or the target culture), the author (origin of the source text) and the addressee (target audience).
For readers: A meaningful translation: accuracy in the transfer ST > TT : Linguistic quality Function Effect(s) Appropriateness of the TT: quality in writing in the TL
We
and
Loyalty : To Whom?
Loyalty always refers to the attitude of the translator during the process of translation.
A translation is not only a linguistic act (pedagogical translation ≠ professional translation).
Translation Brief
If the translation brief is not sufficiently explicit, it is the responsibility of the translator to obtain as much information as possible about the translation from the client (nature of the text, author’s intention, addressees, objective of the translation...). If he/she can’t obtain this information, the translator needs to mentally create a communication space with all the characteristics necessary to make relevant and ethical decisions.
But
Loyalty
These
considerations and concerns about the loyalty of the translator are not purely theoretical. Certain professional situations are not easy and require concrete decisions to be made by the translator.
Translation
3 phases Pre-transfer: anything before the transfer into the TL: research, terminology, options, strategies… Transfer: the core activity of shifting to another language/culture combination. (+DIARY) Post-transfer: quality control /proofreading/revising and upgrading. Also formatting.
The Addressee
He/she
does not know anything about the source text nor the conditions imposed by the client (and he/she does not care!). he/she is the target of the translation and, as the receiver of the message (explanation, information, entertainment…), has expectations. The translator will consequently pay a special attention to the translation’s readability and its effect in the target culture.
Loyalty
Most
of the time, the interests and objectives are the same for the three actors, but sometimes they are not. In this case, the translator will have to decide, ethically, who he shall serve the most faithfully, and to find a balance to satisfy every actor and ensure none of the participants is deceived or damaged.
The Client
It
is generally the duty (and interest) of the translator to respect these elements and to serve the credibility of the client (Gouadec, 1989). If the skopos of the translation (TT) is not the same as the source text’s (ST), the translator is bound to be loyal to the client first (or may refuse the translation).
The Author
If
the skopos of the translation is compatible with the ST, the translator has a moral responsibility to be faithful to the author. The translator will have to serve the author and the author’s intentions as best as possible (and even improve or correct the text if necessary).
Semantic or Communicative Translation?
Depending on the function of the translation, the professional translator will sometimes focus more on the source text or the source culture (e.g. official administrative documents) = Semantic translation Other times he/she will need to adapt his/her translation to meet the needs of the client or match the norms of the target culture = Communicative translation