Similarities and Differences of Chinese Translation Theories And Western Translation Theories

Translation theories are based on the different languages and cultures.The difference is not clearly defined,so there is a place of mutual integration that can be used interchangeably.Theyall regard author’s meaning and style as a core to translate a good product.Comparatively,Chinese theories focus on expressing the general meaning of the author,but Western theory emphasizes equivalence of details on translation and response of reader.In the translation practice,according to different theoretical texts and different stages of the translation process,the Chinese and Western translation theories are combined to apply them for making up for each other's deficiencies,which can help our translators to solve the problems in the process of translation improve the construction of Chinese theories.

The Dissemination, Influence, and Reception of the Modern Western Translation Theories in China

Modern Western translation theories have exerted a great influence upon the Chinese translation fields. The author of the present paper believes that science has no boundaries and nationality. It is advisable and necessary to learn and absorb what we do not know and then make the best use of the knowledge. The author tries to analyze what the western translation theories have brought to us, the advantages and disadvantage of them, and finally put forward the possible attitude we may take to the western translation theories.

The Dilemma of Pursuing Chinese Religious Studies in the Framework of Western Religious Theories

In the academic research on religion in China, there have been gaps and dilemmas as the result of differences between Chinese and Western cultures. Throughout this initial period, Chinese scholars have often attempted to interpret Chinese traditional culture and belief with reference to Westem viewpoints and theories. But in studying Chinese religion in this way, many problems and dilemmas inevitably arise. Philosophers, too, adopted this starting point-a strategy now identified as reverse analogical interpretation. This approach has also had great influence in the conventional line of thinking in the social scientific study of religion. By discussing the existence and influence of reverse analogical interpretation in Chinese religious studies, this paper intends to strengthen the social scientific basis of religious studies in China. One negative result of this Western orientation is that the potential substantive contributions of Chinese religion to the larger field of religious studies are slighted. Reverse analogical interpretation even tempts Chinese researchers to overlook the distinctive features of Chinese religion. This paper begins with an analysis of the application of the term “ religion” in Chinese academic research and then reflects on the dilemma of employing Western theories of religion in Chinese cultural environments. It is hoped that this reflection may contribute to a heightened consciousness of both the benefits and the difficulties involved in such cross-cultural intellectual exchange.

A modification to the Munk wind-driven ocean circulation theory

In order to fulfill the no-slip condition at the western and eastern boundaries of the ocean basin, introduced ＂effective wind stress＂, which has much larger spatial variations towards the boundaries than in the ocean interior. The effective wind stress can thus be decomposed into spatially slow-varying and fast varying components. Careful scale analysis on the classical Munk winddriven ocean circulation theory, which consists of the interior Sverdrup flow and the western boundary current but of no eastern boundary current, shows that the wind stress curl appearing in the Sverdrup equation must have negligible spatial variations. In the present model the spatially slow-varying component of the wind stress appears in the Sverdrup equation, and the spatially fastvarying component becomes the forcing term of the boundary equations. As a result, in addition to the classical Munk solution the present model has an extra term at the western boundary which （Northern Hemisphere） increases the northward transport as well as the southward return transport, and has a term at the eastern boundary corresponding to the eastern boundary current.

Whither East-West Comparative Literature? One Recent Answer from China

Comparative literature,as a discipline,has been in selfdoubt and crisis since its birth.Various scholars give different answers to its tendency and future.With the growth of East-West comparative literature research in East Asia,Chinese School of Comparative Literature proposed its own answer to it.In response to James St.André’s review essay'Whither East-West Comparative Literature?Two Recent Answers from the U.S.',this paper focuses on a new answer from Cao Shunqing’s work The Variation Theory of Comparative Literature,aiming to explore the two focuses of this new platform:one is the heterogeneity,and the other is the variation,which are different from French comparatism based on influences and American part based on analogies.On this basis this article tries to have a dialogue with imagology study of variation theory and sinicization of Western literary theory in Cao’s works.By highlighting the heterogeneity and variation,Chinese scholars seek to promote crosscivilization communication based on maintaining and developing the uniqueness of different literatures and civilizations,thus building a harmonious world without uniformity.

On the Development of a Chinese Discourse in Literary Studies Based on Current Practice

There are two mistaken tendencies in the development of a Chinese literary discourse in academia. One is the ＂red dancing shoes＂ phenomenon, where scholars run helter- skelter after the latest developments in Western literary theory; the other is the ＂bound feet＂ phenomenon, where tradition-bound scholars believe that tradition must be kept unchanged and that Chinese literary theory should be cleansed of all alien elements. Neither approach is desirable. Contemporary Chinese literary theory should be grounded in present realities and should distinguish between substance and function. ＂Substance＂ has to consist of China＇s present literary creation and critical practice; only thus can we appropriate Western and traditional Chinese literary theories in the service of today＇s needs, and make the ancient serve the modern and the foreign the Chinese. This will enable us to develop a literary discourse that is both contemporary and Chinese.