peiji英汉翻译教程∶326(编辑修改稿)

peiji英汉翻译教程∶326(编辑修改稿)内容摘要：

、不空 ) c. Views on translation Xuzang did not make any assertion whether he was for or against literal or free translation. Yet people labeled his translation as ―new devices for translation,‖ which was essentially a flexible way of making good use of both literal translation and free translation. Besides, Xuanzang took a very serious and responsible attitude towards his translation. He worked hard all the time, setting a brilliant example for his contemporaries and ing generations. The experience of Xuanzang in translation of the Buddhist scriptures is worth summing up. For example, Xuanzang advocated transliteration for polysemous words as 薄伽， the original of which has six different senses (自生，炽盛，端严，名称，吉祥，尊重 ), for things which did not exist in China, . 阎浮树 and for other terms which could not be rendered exactly. 五不翻：秘密故，含多义故，无此故，顺古故，生善故 Moreover, he employed the following methods while translating the scriptures according to the sumup made by P. Pradhan (柏乐天 )， an Indian scholar, and Zhang Jianmu, a Chinese scholar: 1. Addition, 2. Omission, 3. Transposition, 4. Division or bination, , 6. Restoration of nouns for pronouns. Some of the six methods are related to accidence and some to syntax. Daoxuan, one of his contemporary theorists, spoke highly of his translation, saying: ―All the present translations of Sanskrit scriptures are done by Xuanzang. It is he alone that determines the meaning of the original. And the words flow out of his mouth just as they e from under the pen of a master. His translation is acplished the moment the clerks finish recording his words.‖ As pointed out by Luo Xinzhang, Xuanzang understood the Buddhist doctrine and had a good mand of both Sanskrit and Chinese. He often used the method of literal translation, but he did not give up at all that of free translation when and where he thought it necessary. And Luo quoted from Liang Qichao: ―Xuanzang made a perfect bination of literal translation and free translation. None ever did better than he in such work.‖ 译场 11 道工序：译主、证义、证文、度语、笔受、缀文、参译、刊定、润文、梵呗、监护大使 Decline and why a. Some religious sect did not stick to religious disciplines. b. Few people could go to India for more scriptures because of frequent wars. c. Interests changed from translating scriptures to studying them. b. The ruling class did not support them as before. (about 15 translators, but not important) Influence of the translation of Buddhist scriptures (see Exercise: ) Science and technology translation: The end of the Ming Dynasty to the beginning of the Qing Dynasty English and Chinese Translation: An Introduction 7 Background a. With the colonialists‘ invasions of the coastal areas of China such as those from Portugal, Spain, Netherlands, England, the missionaries of the Society of Jesus/the Christian missionaries went to China to convert people to Christianity. b. The Society was so conservative as to pete against the New Protestants for more followers/disciples after the Religious Reform by Martin Luther. It changed strategies, after being defeated, to expand itself in the east. c. The first church was built in Zhaoqing in Canton. d. They did their missionary work in the name of introducing sciences into China, which was accepted by some Chinese scientists. Translators a. Foreign: Matteo Riccis Nicolaus Longobardi Jean Terrenz D. de Pantoja Berdinard Verbiest Adan Schall von Bell b. Chinese: 徐光启、李之藻、王徵 Contributions (skopos, aim, purpose, intention, function and translation brief: 翻译 —— 会通 —— 超胜 ) a. In astronomy and mathematics b. In physics and mechanical engineering c. In mining and metallurgy d. In military technology e. In physiology and medicine f. In Biology g. In Geography h. In linguistics and literature i. In scholasticism and theology and religious literature: About Aristotle, Bible, etc. Western learning translation: The Opium War to the May Fourth Movement of 1919 Why learning from the west Current situation: Chinese society remained feudal for 3,000 years. After the Opium War of 1840, china gradually changed into a semicolonial and semifeudal society. From then on to the May Fourth Movement of 1919, Chinese struggled to seek truths from the experiences of the west countries. They waged the Movement of Taiping Heavenly Kingdom, the SinoFrench War, the SinoJapanese War, the Reform Movement of 1898, the Revolution of 1911, the May 4th Movement, the Northern Expedition, the War of the Agrarian Revolution and the War of Resistance Against Japan. Before the May 4th Movement, the struggle on China‘s cultural front was one between the new culture of the bourgeoisie and the old culture of the feudal class. The struggles between the modern school system and the imperial examination system, between the new learning and the old learning, and between Western learning and Chinese learning, were all of this nature. The English and Chinese Translation: An Introduction 8 socalled modern schools or new learning or Western learning of that time concentrated mainly (we say mainly, because in part pernicious vestiges of Chinese feudalism still remained) on the natural sciences and bourgeois social and political theories, which were needed by the representatives of the bourgeoisie. At the time, the ideology of the new learning played a revolutionary role in fighting the Chinese feudal ideology, and it served the bourgeoisdemocratic revolution of the old period. (Mao Zedong, On New Democracy, 1965: 371) Translators and translation associations a. 林则徐 b. Before the SinoJapanese War of 1894—1895: Westernization Movement Guideline: Borrow western learning to serve Chinese traditional learning 同文馆和江南制造总局翻译馆 李善兰：《几何原本》后九卷，《代数学》，《重学》 傅兰雅： Advocated science and techno。