中国翻译话语英译选集(上册)-从最早期到佛典翻译

本书特色

本书是“国外翻译研究丛书”之《中国翻译话语英译选集(上)》，主要对中国古老的翻译实践及翻译论述的发展脉络作了系统的梳理，并按照时间顺序详尽地展示出一幅宏大的中国传统翻译话语画卷。该书可供各大专院校作为教材使用，也可供从事相关工作的人员作为参考用书使用。

内容简介

《中国翻译话语英译选集(上册)：从*早期到佛典翻译》系统梳理了中国古老的翻译实践及翻译论述的发展脉络，遵循独特的选、译、评、注原则，按照时间顺序详尽地展示出一幅宏大的中国传统翻译话语画卷。本书的出版对于国际学术界了解中国传统翻译话语具有重要的意义，是中国的翻译论述、翻译研究走向世界征途中的重要一步，对国内的翻译研究，尤其对挖掘中国的传统译论、并对其进行新的解读，是一个颇大的推动。

节选

相关资料

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

作者简介

张佩瑶：香港浸会大学讲座教授，翻译学研究中心主任，协理副校长。在学术研究和翻译实践等方面均取得骄人成绩，著有多篇翻译批评、翻译史、翻译理论及翻译教学方面的文章；英译文学作品包括韩少功、刘索拉、朱天心、赖声川及荣念曾等名家作品。曾与黎翠珍合编An Oxford Anthology of Contemporary Chinese Drama(香港：牛津出版社，1997)，合作编译《禅宗语录一百则》(香港：商务，1997)。主编《牛津少年百科全书》(香港：牛津出版社，1998)、Hong Kong Collage：Contemporary Stories and Writing(香港：牛津出版社．1998)、Travelling with a Bitter Melon-Selected Poems(1973-1998)by Leung Ping-kwan(香港：Asia，2000、2002)、An Illustrated Chinese Materia Medica(香港：香港浸会大学中医药学院，2004)及Chinese Discourses on Translation：Positions and Perspec-tives(Special Issue of The Translator.UK：St Jerome Publishing，2009)。