信达雅（XinDa elegance）

信达雅（XinDa elegance） 信达雅(XinDa elegance) Abstract: in the history of China, there have been four climaxes of translation activities, the first is the translation of Buddhist scriptures from the Eastern Han Dynasty to the Tang Dynasty, the second was the scientific translation of the late Ming and early Qing Dynasties, the third time Translation climax appeared in the Opium War to the 54 Movement, the fourth climax, from the reform and opening up to now, among them, the third translation climax represented by Yan Fu will be China for the West Works of Western Literature Sociology of science and technology translation activity to a new height of his proposed XinDa, the principle of translation has long been recognized as translation theory A classic rule by countless translators here I will try to look up to as the standard in simple language of Yan Fu's "Ya XinDa" to do the interpretation, lingwai negative course of Yan Fu "Xindaya" and hundreds of years as a clue, Answered the viewpoints of "negative faith", "expressiveness" and "expressiveness", and gained and lost after going out of "letter" and "expressiveness" and "elegance" In order to establish the sense of translation and translation, to grasp the translation rationality of dynamic meaning communication and to continue the life of "faithfulness, expressiveness and elegance". Key words: Yan Fu "faithfulness, expressiveness and elegance"; the fusion track of Chinese two translation theories, (a) Yan Fu's "XinDa elegance" " As everyone knows, "faithfulness, expressiveness and elegance" is put forward by Yan Fu in 1898 in the translation of "evolution theory, translation in translation" introductory remarks "three". The so-called "faith" means loyalty The original text "Da" means that the translation is fluent and fluent, and "elegance" means the translation should have literary grace. In fact, in Before Yan Fu, the English translator, Alexander Fraser Teitler, was born in 1790 Then it summarizes the three principles of translation, i. e., the translation should completely reflect the original idea Want to; two, the style and manner of writing should be the same as the original; three, the translation should be to the original one Smooth and smooth. By contrast, Yan Fu's letters, expressiveness and elegance are likely to have studied abroad in the early years The UK is influenced by the academic and Tytler summary comes out. Yan Fu in "the theory of evolution," in his translation cases described and pointed out that when the three principles of translation "What these XinDa, ya. It is hard to ask for a letter. The letter is not enough Translation, then reached yet." There is no doubt that the importance of "Da" is emphasized Out"...... This operation, all of which is up to that, so for the letter." That is, "Da" is the most Finally, for the "letter" service. In the three principles put forward by Yan Fu, the view of "letter" and "Da" The point is what most of the later translators agree with, and Yan Fu and China are also at this point Buddhist translators of the same generation maintain consistency, and it can be said that this consistency also reflects People agree on the nature of translation studies in a certain way. It should be said that Yan Fu's translation is very strict in the practice of "letter" and "Da" Sincerely. For example, the word "economics" was originally translated from Japan into "financial science" and "Jing" Economics". In Yan Fu's view, this method of translation is not appropriate" More in line with the traditional Chinese meaning: "Gu Biqiu is too consistent, economic profile, and Science Money and too narrow, Ziwozuogu, when the family is""...... Take an examination of an accountant Phase, plan, language, and common state, home count, said, and Greek Nie Nie relatively He" . Liang Qichao also used to translate it into "Ping Xue", which did not agree with Yan Yan "Al quasi, due to the official name, and selling cheap and expensive, all lose the Changping government. Family The book, which is the result of the discussion here? Or carry." "The letter" by "in" sincerity "modification and genuineness" evolved, meaning it widely, including on the ideological content of the original letter, including the original style of the letter. "Da" refers to the word "Da", that is, "Da Da", and the premise is that the Chinese expression should be smooth. He said: "what this XinDa, ya. It is hard to ask for a letter. Gu Xinyi not reached, although translation has still not been translated, then reached yet." This is obviously saying that "Da" is more important than "letter". Is it true that Yan Fu does not believe in it? No, please look down:"...... This operation, thought of, Reach for the sake of faith." The purpose of "Da" is "letter"". Yan Fu's "elegance" is the "word method syntax" before the Han Dynasty is to reach the "easy", but deliberately seek Hin "is" up "service and serve" letter ", is the pursuit of" up "means, rather than by" faithfulness "and" expressiveness "third standard. Because he is the scholar and the audience is molecular class, and that he is to "seek the Ya" to cater to their readers' tastes or, as Mr Wang Zuoliang says, this is the "touting operation". He argues that the "modern and popular" text translation "is difficult to reach". He is using his own view of the most appropriate means of performance to achieve their "letter", "seek" "Tatsu" purposes. Thus, from "letter" to "Da" to "elegance", they are pursuing "Da", that is, "meaning" is no more than this article". "To attain, that is, to produce a letter," is to seek elegance, but "in fact, to seek to manifest", that is, to achieve. "Ya" as "Da", "Da" as a "letter", the final "letter", both at the same time I have you, monism, me, both are interdependent, and each side for independent standard. This is the true meaning of "faithfulness, expressiveness and elegance". As for the problems arising from the application of "XinDa Ya" to guide translation, the reason for this is not 'XinDa elegance' In itself, the translator adopts a mechanical understanding of 'XinDa elegance', 'for' XinDa elegance ' New interpretations can be made based on the actual translation of the translation." Speaking of this, let's think about it Did he go back to what we just mentioned? He gave the letter to the XinDa ya What's the point? Since it's a refreshed XinDa, why don't you have another name? Naming, and re opening the new world, why should the "XinDa Ya" all the way to the end?! Mention "Write," Yang Qingping said, "direct writing is not translation, but writing Make". This point, I think he misunderstood the "write" the original intention, Professor Lin said "Write", and not to the boundless topic, let the translator's writing, and Translation is very different. It should be connected with Skopos Theory and translated by translation The initiator provides information, takes into account the linguistic features of the target language, and takes full account of the author, The translator, the source text, the target text, the source text reader and the target text reader. It is written in bounds Equivalence between translation and translation. The author thinks that the highlight of "easy to read" is that "Look". Although it still has imperfections, it has rid itself of its use For years, "XinDa Ya" has taken a big step forward. Among the three principles of Yan Fu's translation, the most controversial one is that of "elegance" Interpretation, in Yan Fu's view, to achieve "Ya", we should use the Chinese before the word syntax, At the time when the vernacular was becoming more and more mature, it would appear that it was not Even if from today's point of view, this view is also open to question. Liang Qichao comments The strict translation of "wealth", affirming its significance more than put forward his objection: Its writing style is too deep and elegant, deliberately imitating the pre Qin style of writing, not reading more ancient books, a turn Solving difficult. It is advisable for the literary world to carry on the revolution for a long time. Stylistic changes in Europe, America and japan, Often proportional to its level of civilization. The condition theory book, non smooth pen Rui For the students, who can benefit from it? The translation of the industry, will be broadcast and Chinese civilization The people, for the non Tibetan immortal reputation. The literati node Xi, we cannot be sage taboo Carry on." For the criticism of Liang, Yan Fu disagreed and wrote to Liang Qichao in his reply "I think the diction, wings to reach ideal load, but also emotional sound. It is reason The Jing not set in bold words, and positive sentiment is not up to the gas to vulgar." So, in his view, the translator must not be able to make those shallow intellectuals Understanding and language popularization, his book is translated to the thinker and the researcher, is In order to read ancient books, as it says "I have engaged in, Mysterious Science A book, not to learn but also hope to benefit children pay, we are to read more books China translation Those people." Most of this "Yan at a gallop and late week Zhuzi next phase is undoubtedly" style Translated "tianyanlun" begins with the section of the immortal classic translation, because it is full of wonderful As follows: "Huxley was alone in a room, in the south of England, on the back of the mountain, outside the field, outside the threshold Exit, as in a few distinctly. But imagine two thousand years ago, when Rome will not arrive caesar, What's the scenery here? Only one meter Tianzaocaomei, power is not applied, the people who don't sign. A few scattered at the grave, the slope between Bush and top ups and downs, and Mengrong foothills, without delete He who governs today is without doubt. The anger of grass, and the vine, such as the potential for supermacy, According to a handful of loam. Summer and winter with frost on the fear of war, war, fought against four. Blow, or the West or west, east of Beihai, near the afternoon to fan, and no interest, there are animals and birds The practice under the ant Yuan peck, meshing injury. Haggard solitary empty, disappear as they are born. Wan dry instantly, Mo May be studied in detail. The people who are separated from each other can do whatever they can to save themselves from the race. Within a few acres, battle A thing is strong, but a strong man is lost, and a weak man must never die. Every year, there are left. The unknown begins I don't know what year it is. If personnel are not applied to them, then the vast jungled, long Each annex, mixed by spread, and restrain the person who?" There are more than one hundred words in the poem, which makes readers realize a style of writing in Qin and Han Dynasties The sense of rhythm peculiar to classical Chinese, and the contrast of the original, Yan Fu's translation is very word Accordingly, the translation of this classic is regarded as a model in the translation circle. 1. faithfulness, expressiveness and elegance ": the integration of Chinese and western translation" the horizon " The modern enlightenment thinker Yan Fu in 1898 in the "law" in translation translation cases put forward three "Xindaya" (Yan Fu, 1984), Inadvertently opened the first page of Chinese translation studies in twentieth Century. From the point of view of translation dynamic behavior, the author believes that "faithfulness" refers to the translator's faithfulness The fact that the author "wants to speak" and turns it into "own" is the crystallization of the translator's understanding of the meaning of the original text and also the translator's target language The "starting point" of discourse construction; "Da" means re expressing the meaning; at the stage, the translator is free from the original language form and expresses the target language Do, and as readable and fluent translation, can clarify the potential lack of knowledge of the target reader to be added, in order to achieve the target The intelligibility of a (conceptual) meaning; the "elegance" pointer uses the intended language of the target reader to use the intended reader in the translation of the intended meaning The appreciation of the pre Han word syntax leads to the elegant literary grace effect - the formal aesthetic meaning of the translation (Xie Sitian, 2006). The French interpretive theory (La th60rie interpr6tative de la traduction) one of the founders of Lederer professor in Translation -- "today" (1994) an interpretive mode On the back cover of the book, the theory is highly summarized as the three stages of the comprehension of meaning, i.e., the separation of the original language form and the re expression of it (Lederer, 1994). The dynamic process summed up the interpretive theory "disciples of Dr. Albee will translate" meaning "into three translator. Number: loyal to the author, willing to speak, faithful to the target language, loyal to the target reader (Albir, 1990). Therefore, the definition of Yan Fu is in theory The theory of "faithfulness, expressiveness and elegance" and "interpretive theory" structure roughly coincide, and in the western translation and generalized "translation" thought intersection Answer: our thoughts are closely related to Yan Fu's translation thoughts and his three translation standards (Lidere, 2001). Special notice It is, "elegance", a stylistic measure adopted by Yan Fu in order to cater for the aesthetic taste of his target readers Consistent (including "interpretive theory" itself). From the time when Yan Fu lived, and from the point of view of translation and social function Scan, "Ya" this method a certain inevitability and rationality without any veto. 2., under the negation of "elegance": the fusion of the "three pole" situation of Chinese and western translation theories With the changes of Chinese society and the transition from classical Chinese to vernacular Chinese after the arrival of twentieth Century, Yan Fu's "elegance" was first to be denied Fixed: "[Youling yan... With a "elegance" to dispel the word 'letter' and 'up' [.. -], how can the ancient classical Chinese translation of "trust" for now! How can the future public readers reach '(Qu Qiubai, 1984) [5]?. Left around The "faithfulness" and "expressiveness" ("CIS"), China cultural circles after germinal fight at outrance translation battle formation of translation ideas on the situation of three. Liang Shiqiu and Zhao Jingshen argued that "Shun rather than believe" or "would rather be wrong than small" (quote from Qu Qiubai, 1984) [6], this is a kind of "off" The liberal translation concept from the meaning of the original text can be generalized into today's so-called translation category, and partly in Western Translation "Les belles infid" or "Verres Transparents" or "Les" All the French characters are written in French (domestication), and there is no foreign language flavor. It seems to have been directly translated into French (translated language) and then French (translated into) written (Mounin, 1994). Mr Lu Xun is defending "better than believing" (Lu Xun, 1984), a transplant The translation idea of "domain language culture" as a special subject is different from the general translation (free translation), and belongs essentially to the "language" translation The situation, and with colored glass in western translation of the so-called "(Verres color, s):" translation [.. -] effect to achieve, is that When readers read the translation line by line, there is always a sense of "foreign land", which makes them feel that the translated version has been deeply embedded in the original language form (semantic form, word) The form, rhetoric form) so that readers -- a moment forget, in the form of text reading the translation is for the French (TL), but from beginning to end "Books are written in the language of such foreign languages" (Mounin, 1994). Instead of "extremes", Qu Qiubai elected the unity of "faith and harmony"... On the one hand, it means exactly the same as the original ("letter"), and on the other hand, make these sentences and words Eyes are spoken by Chinese people ("Shun"). "Faith" and "Shun" should not be opposed, and should not be said: "Shun" is not To be able to "believe", to "believe", can not "Shun", or: "to Shun" can not tolerate, some "do not believe", to "letter" on the 4I can Enough to tolerate some "no good" (Qu Qiubai, 1984) [6]. Qu Qiubai's translation theory is compatible with Yan Fu's "faith" and "Da" At the same time, is further confirmed in twentieth Century of "Chinese local translation and consolidate the", to a great extent and plug seleskovitch (Seleskovitch) consistent Professor argument: "translation is faithful to the original text and the translated text first define the expression of the meaning of equal, then defined as The translation conforms to the features of the target language "(referring to Lederer, 1981). Therefore, the unified translation concept of "faith" and "Shun" is actually Affirming and retaining the two most important factors in Yan Fu's "three character formula" - "letter" and "Da"". Faithful to the meaning of the original text and used smoothly The expression of modern Chinese language has become a basic universal approach for translators in the future. Is this the removal or rejection of "elegance"? The first step of "faithfulness, expressiveness and elegance" provides the prelude and guide for the further denial of "faithfulness, expressiveness and elegance" in Chinese translation circles. 3., negation of "Da" and "elegance": the integration of the three great loyalty theories of Chinese and Western Translation Although "unity of faith and harmony" is a balanced and harmonious conceptual model (regardless of its neglect of aesthetic translation), if it is from the source text On the departure, the scope of Yan Fu's initial definition of "letter" was extended, In the aspect of translation theory, faithfulness is subordinate to the original and the whole is the supreme aim of translation The testimonies will be formed as Zhu Guangqian said in 1944 that "strict Youling translation: faithfulness, expressiveness and elegance three. In fact, in the final analysis, "letter" word The most difficult thing to do. The original text "Da" and "elegance", the translation is not "Da", not "Ya", that is still not "letter"; if the original text Not "to" not "elegance", the "expressiveness" and "elegance", too far, it is not 'letter' "(Zhu Guangqian, 1984). This kind of thinking Cause not only is the negation of "elegance", but also for the "up" abandoned, resulting in since his 1929 has opened China Translation monism, the only "faith" school (not Yan Fu's letter): "the translator should not set a standard before he can translate the book." [.. -], and to the original standard for the standard... There is only one condition for translating literary works... ] (Chen Liangying, 1984). The present "only" "faith" faction has become a monism in the history of Chinese translation, entirely because its central argument is in Translation Results the extent of the "letter" (faithful) to the original overall as the only goal of the translation cannot be altered, and the "up" and "Ya" shall be In the case of the original text, it is the whole of the faithful original text, which is indivisible, dependent and not independent. The only "faith" pie row The basic thinking formulation of "negating and denying" "Da" and "elegance" is that everything in the translation must follow the original text, that is, the western translation history (English), Persian cover (Postgate) the idea of "retrospective translation" (Tan Zaixi, 1991). In theory or in theory In practice, since the translation is completely faithful to the original, it is impossible for the Chinese "letter" faction to split into three major sub categories: "letter" and "Yu Yuan" The form of the written language; the meaning of the letter in the original meaning; the letter in the meaning of the original text (content) and the form of aesthetics (Xie Sitian, 2007). in The three main forms of faithfulness correspond roughly to the three main theoretical models of western translation (see Wells, 1988). "Letter" in The mode of the original language form develops from the perspective of translation theory, focusing on the language of the original text and The transmission of semantic structure is based on the digestion of the translation "Da" and "elegance". It is the only "Negation" of "elegance" and "expressiveness" "Variant" of "letter". Because of its nature, itself repels "Da" and "elegance"". This model displays the original language operation mechanism in the target language And in the introduction of foreign language and culture as well as in the field of foreign language teaching, has its special function and purpose, but not with the general The faithfulness of translation is confused. The model of "letter" in the original meaning (content) is mainly for interpretation, general text translation, and Science and technology translation (rather than literary translation); this model is from the perspective of traditional meaning, from the perspective of translation results, the unity of "faith and harmony" Finally, in the process theory, Yan Fu's "letter" and "reach" were turned to him". It does not constitute the resolution of Yan's "letter" and "Da" Quantity is only partial negation -- abandonment of elegance. The "letter" in the meaning of the original text (content) and the aesthetic form of this sub model can be of all types Translation (especially literary translation) is based on the fact that the translation is faithful to the cognitive meaning (content) of the original text and in the process of Yan Fu's Translation The "faithfulness" and "expressiveness" on the basis of general transfer from the original aesthetic form of taboo angle effect on the translation of "elegance", is on Yan A kind of distortion and reconstruction of "elegance", giving it new life, so as to swallow "letter", "expressiveness" and "elegance" in an invisible word "letter"". Indeed In fact, the "tributary" model of "the letter faction" is actually a new interpretation of the whole of "letter, DA and Ya" from the perspective of translation results "Hair" does not really constitute a denial of Yan Fu's "letter" and "Da", At best is a kind of refinement and expansion of elegance. 4., the final negation of "faith": the fusion of Chinese and Western deconstructive thought However, "the letter" sent the multipole sub pattern will inevitably produce the coexistence and mutual exclusion and disputes, so that the concept of loyalty wavered, as lost Unity and coherence for the standard should have the abstract and absolute monism philosophy on the whole and the abuse of highlights, some new Sharp Chinese scholars and argues that even the so-called "letter" his definition to the original "meaning" in theory is to be questioned, "meaning" is never a completely objective entity (Wang Dongfeng, 2004: Zhang Nanfeng, 2004; Zhou Zhaoxiang, 1986). Chinese translation circles "Si Si" has been completely integrated into the western translation of deconstruction thought - French deconstruction philosopher Derrida (Derrida) "to understand the text and" Interpretation is regarded as the process of infinite multiplication of meaning, the source of the original or meaning can not be found at all, and the meaning of the text may not be poor at all As far as possible, and in the process of accretion, the source of meaning will be lost, and the ultimate meaning of the text will cease to exist Everything is in a state of uncertainty (Liu Chengfu, 2002). According to this theory, the original text does not exist In translation, it is impossible to translate the meaning of the original text into the target text. The purpose of the translator is not to try to reproduce the original text or to convey the meaning of the original text A translation is viewed as a process of generating multiple meanings when presenting a textual network. Therefore, this is a kind of destruction and digestion of traditional view of meaning The theory of meaning into a thing, with no reality whatever Not the least trace was found., so that the translator at the same time of emancipation into uncharted territory. These thoughts Tide means not only the impact on "Da" and "elegance", but also the expulsion of the original meaning of "strict faith", The negation of Da and Ya leads to the ultimate. It should be seen that the effect of deconstruction is mainly on open texts (as commonly referred to as literary and artistic Texts). These texts depend entirely on Give the reader subjectivity and diversification of the ages to come alive, and multi meaning regeneration, and the continuation of life -- the interpretation of the meaning of the original recipient It is a strategic component of such texts. For such a text, it does not matter whether the original meaning exists or not. Even so, The interpretation of such texts also takes place within certain limits, and must follow certain necessary paths rather than completely limitless, in one word The limits of interpretation of the translator can not go beyond the baseline of the macro structure of the original text. But most of the text we are dealing with today is all about communication Such texts as text, technical texts, political and economic texts, etc., often require the recipient to be the reader and the translator Two, the correct interpretation of the meaning, and in the translation of the Central Plains really reproduce the author's desire to say, in addition to all these practices will be the consequences are heavy and unimaginable (especially in the fields of politics, diplomacy, etc.). The experiences of Chinese and foreign historical translators have fully proved this, and they are always going on Prove. As a matter of fact, exchanges between individuals, between groups, between nations, and between countries are ongoing, all of which are fully explained The solvability and transmissibility of one meaning are all in opposition to the eternal proposition of "meaning", and all contend with God's Day The human in a day the reconstruction, a negation of "negative Xindaya". It should be noted that in the two translation deconstruction in the deconstruction of "faithful" (meaning) under the paradigm and related research, will be "faithful" to the original Language (literal translation, alienation) and all other things that cannot be qualitatively defined are liberated, promoted and publicized in value Translation studies to a boundless body outside the world. This should be said to be the product of the expansion of translation and translation studies from the perspective of deconstruction The polarity of the negative side, is the translation of the boundary becomes infinite fuzzy, translation seems to expand, but expansion in the race in the face The danger of moving away from or losing territory. Faced with these circumstances, we need to establish a conscious awareness of the translation based learning. Although generalized translation There are different activities, but at least there are normal and skewed ones. Translation studies are also subject to the study of immanence and externality The purpose of translation studies is different for different functions, each representing the later I can completely replace the vocation and mission, the principle is not between There is an absolute merits, right and wrong, mutual exclusion and confrontation between the fundamental is not necessary, but not simply the act of corruption Guide. The relations between translation and even various translation studies should be complementary, harmonious and co constructed under the guidance of ontological consciousness The construction pattern of translation is the solution to the theory and practice of "faithfulness" (meaning) by safeguarding the self and embracing the periphery The structure is not completely established. [1] Lin Yan - Yan - tough. Nida? [J]. Journal of Tianjin Foreign Studies University, 2003 (4) [2] Wang Ruiling. Translation of news headlines by XinDa, [J]., China Science and technology translation, 2007 (5).[10] Xie Sitian, "mutual analysis -- interpretive horizon" translated by Yan Fu and the Chinese and western translation theory, "the French study". 2006 (1):37-43. [11] Xie Sitian, research on the integration of faithfulness in Chinese and western translation under the deconstruction of "Da" and "Ya". Foreign language, 2007 (3):67 - 75. [12] Yan Fu, "tianyanlun, translation cases", Luo Xinzhang (ed.), "the Analects". Beijing: the Commercial Press, 1984:136. [13] Zhang Nanfeng, < translation criticism of Chinese and Western languages. Beijing: Tsinghua University press, 2004:3-67. [14] Zhou Zhaoxiang, "the criteria and objectives of translation", Chinese translation, 1986 (3):46 - 50.