Annotation in translation is of great value in communicating"the local"to the global readership.Based on our content and function-centered statistics on the 483 notes of the four English versions of Shen Fu...Annotation in translation is of great value in communicating"the local"to the global readership.Based on our content and function-centered statistics on the 483 notes of the four English versions of Shen Fu’s autobiographical work Fushengliuji,we find that 1)in terms of content,cultural,geographic,historical,and literary references are the most important categories of annotation in the English translation of this work;annotations in the four versions are employed to serve 6 major functions/purposes:to further inform,to facilitate understanding,to avoid misunderstanding,to interpret personally,to cite or allude,and to correct mistakes;2)no correlation can be established between the use of annotation and the reception of the work per se,but it can reflect the translator’s poise and strategy which ultimately affect the reception of the work;and 3)Lin’s version used relatively few notes and relied heavily on paraphrasing,a practice which leads to better accessibility of his translation and at the same time to the possible sacrifice of some culturally and socially significant elements of the original.Black’s translation used notes sparingly,and she was so creative as to rearrange and edit the original text,revealing her approach of radical"reader-centeredness".Pratt and Chiang’s version and Sanders’version used a large number of notes carrying a sinological mission,revealing their respect for the original and their decision to inform and inspire their readers.We argue that cultural translation,whether aided by annotation or not,is predominantly an art about"glocalism"and that both author-centeredness and reader-centeredness can be reconciled,since ultimately they serve the same"communicative"purpose.展开更多
We need to start from the approach to classical annotation of jingxue(Conflician classical studies),with its long history and experience,and to make use of the fine resources of contemporary Western hermeneutics,so as...We need to start from the approach to classical annotation of jingxue(Conflician classical studies),with its long history and experience,and to make use of the fine resources of contemporary Western hermeneutics,so as to build a universal classical hermeneutics that will bridge Chinese and foreign thought in the past and the present.This is a necessary path to opening up and innovating China's fine traditional culture.To carry out this important academic project of universal classical hermeneutics,it is necessary to gain an in-depth understanding of the developmental history of Western hermeneutics and contemporary philosophical hermeneutics,and especially to fully grasp Gadamer’s hermeneutical thought and theories and their contemporary development.In addition,it is necessary to comprehensively organize the vast experience and long history of jingxue and its branches,such as exegesis,textual studies,philology,bibliography and hermeneutics,and to take the modernization of jingxue as a starting point for establishing a type of universal classical hermeneutics that is different from traditional Chinese jingxue but also superior to Western hermeneutics.Only in this way can we base ourselves on China,learn from foreign countries,excavate history and grasp the contemporary,so as to fully reflect the "Chinese style and manner"and characteristics in disciplinary,academic and discourse systems.展开更多
基金sponsored by the“Overseas Reception of Suzhou Local Culture”fund(No.2019SJA1330)the Jiangsu Social Sciences and Humanities Fund(No.18WWD005)。
文摘Annotation in translation is of great value in communicating"the local"to the global readership.Based on our content and function-centered statistics on the 483 notes of the four English versions of Shen Fu’s autobiographical work Fushengliuji,we find that 1)in terms of content,cultural,geographic,historical,and literary references are the most important categories of annotation in the English translation of this work;annotations in the four versions are employed to serve 6 major functions/purposes:to further inform,to facilitate understanding,to avoid misunderstanding,to interpret personally,to cite or allude,and to correct mistakes;2)no correlation can be established between the use of annotation and the reception of the work per se,but it can reflect the translator’s poise and strategy which ultimately affect the reception of the work;and 3)Lin’s version used relatively few notes and relied heavily on paraphrasing,a practice which leads to better accessibility of his translation and at the same time to the possible sacrifice of some culturally and socially significant elements of the original.Black’s translation used notes sparingly,and she was so creative as to rearrange and edit the original text,revealing her approach of radical"reader-centeredness".Pratt and Chiang’s version and Sanders’version used a large number of notes carrying a sinological mission,revealing their respect for the original and their decision to inform and inspire their readers.We argue that cultural translation,whether aided by annotation or not,is predominantly an art about"glocalism"and that both author-centeredness and reader-centeredness can be reconciled,since ultimately they serve the same"communicative"purpose.
基金the key project of the National Social Science Fund of China,"Chinese Translation of and Research on Gadamer's Works"(15ZDB026).
文摘We need to start from the approach to classical annotation of jingxue(Conflician classical studies),with its long history and experience,and to make use of the fine resources of contemporary Western hermeneutics,so as to build a universal classical hermeneutics that will bridge Chinese and foreign thought in the past and the present.This is a necessary path to opening up and innovating China's fine traditional culture.To carry out this important academic project of universal classical hermeneutics,it is necessary to gain an in-depth understanding of the developmental history of Western hermeneutics and contemporary philosophical hermeneutics,and especially to fully grasp Gadamer’s hermeneutical thought and theories and their contemporary development.In addition,it is necessary to comprehensively organize the vast experience and long history of jingxue and its branches,such as exegesis,textual studies,philology,bibliography and hermeneutics,and to take the modernization of jingxue as a starting point for establishing a type of universal classical hermeneutics that is different from traditional Chinese jingxue but also superior to Western hermeneutics.Only in this way can we base ourselves on China,learn from foreign countries,excavate history and grasp the contemporary,so as to fully reflect the "Chinese style and manner"and characteristics in disciplinary,academic and discourse systems.
