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中西翻译简史第1、3、5章部分课后习题答案

中西翻译简史第1、3、5章部分课后习题答案
中西翻译简史第1、3、5章部分课后习题答案

1.“翻译”的词源学含义给我们带来什么样的启示?(P6)

答:从翻译的词源可以看出,(1)印欧语言比其他语言更强调相似性,特别是在早期的宗教典籍翻译中甚至要求一致性。这也就是为什么在西方的翻译理论中“对等”观念会起到核心作用,而要表示自有翻译时,则会使用其他术语如“改编”的原因。(2)很多语言中,“翻译”与“口译”使用不同的术语,意味着这是两种完全不同的活动。“口译”比“翻译”更强调“调停”。(3)不同的语言对翻译观念的阐释方式也不同,并非所有的阐释都像印欧语言中那样强调保存同一性。斯特科尼提出翻译的符号学特征具有三个方面共性:相似性,差异性与调停。这些共性可以看作是所有翻译都具有的特征,但“翻译”一词的确切含义不是预先给定,一劳永逸的,也不是不证自明的,它需要在对历史上翻译过程与翻译结果的研究中去发现。

3、三大宗教典籍的翻译存在哪些差异?

答:(1)《圣经》是世界上印数最多、发行最广、翻译语种最多的书籍,也是被联合国工人为对人类影响最大、最深的一本书。对西方社会的精神信仰和行为方式影响尤其巨大,与希腊神话同为打开西方精神世界的钥匙。《圣经》除了是一本宗教典籍之外,它本身还是一部重要的文学作品,它的一本几乎是欧洲大多数民族语言的第一范本。阅读《圣经》各种一本的人如此之多,甚至连研究它的著作也是汗牛充栋,以至于形成了一种专门的学问,即“圣经解释学”。(2)印度佛经原无写本,初期翻译主要靠外来僧人凭记忆口授。译者受中国传统宗教尤其是道家“得道成仙”观念的影响,往往是以道家的哲学名词,概念来比附佛学。(3)与《圣经》、佛经典籍不同,《古兰经》则要求对它的解释和理解必须有一定的知识框架,翻译《古兰经》必须要对经文有深入的理解,并把《古兰经》的深刻含义传达出来。然而《古兰经》的修辞、韵律等很难翻译,这就导致《古兰经》的译本注释特别多。专家们制定了评论《古兰经》的人应具有的15个方面的零号修养,如语言学、句法、语义学、修辞学、信仰原理、伊斯兰法学原理等,这也是翻译《古兰经》所必须具备的基础条件。

1、中国古代佛经的翻译历史,大致可分为几个时期?每个阶段的特点分别是什么?

1.东汉末年和三国时期公元148到256:此时翻译阶段为佛经翻译的初期,译者没有原本,全凭外来僧人“以口授相付,不听载文“。译者多为中亚和中国新疆的僧人,此时的翻译方法为集体翻译,称为”译场”{括三部分:口译(传言)记录(笔受)检验(证义)。由于传言者梵文水平较差,反映在译作中除目标语的句法扭曲之外,还有大量字母直译的内容,这就造成了译文晦涩难懂,没有宗教学基础的人难以理解。此时的翻译活动尚未得到政府的支持,而是在民间信徒的资助下分散进行。此时多采用直译法。

2.两晋和南北朝时期公元256到589年:此时由于统治者对佛教的逐渐接受,佛经翻译事业有了很大的发展。逐渐脱离了私人的小规模翻译,变为大规模的译场,由私译转为官译,由个人翻译转为大规模的集体翻译。佛经翻译采用传译和讲习相结合的方法,译场便呈现“疑难纵横”“交辩文旨”的热闹景象。这样对译文的讲解讨论和反复钻研,使翻译同时带有研究的性质。此时由于梵本的不断传入,天竺求经者较多,原本往往不止一种,这就便于相互校勘,使译文更为正确。由于译出的经典不断增加,佛经的目录整理应运而生。总体来说,翻译理论和技巧在这一时期得到初步的总结与整理。道安总结出“五失本,三不易”的佛经规律。彦宗提出“八备说”,鸠摩罗什主张“依实出华”。译文质量较前一阶段有多提高。此时多采用意译。

3.隋唐北宋时期公元589到1110年:此时的翻译活动与之前有明显不同,译场较大程度缩小规模,译场在参加人员方面极为挑剔,只有具备特殊能力的僧人或世俗官员才能参加,除工作人员,其它人禁止入内。各职司分工明确,各司其职。为培养新一代译者,各地僧院设立翻译学校。然而佛教在印度的衰落导致中国佛经翻译活动从公元11世纪迅速衰落,译场时代随之结束。

3、中国古代佛经翻译的各个阶段,翻译佛经的译场分别有什么特点?为什么会发生这些变化?

1.东汉末年和三国时期,此时的翻译方法为集体翻译,称为”译场”,由外国僧人担任“译主”,背诵某一经,并详细解释文本的准确含义一个外僧配有一个或多个口译员,翻译活动分为三部分:口译(传言)记录(笔受)检验(证义)。

2.两晋和南北朝时期,佛经翻译逐渐脱离了私人的小规模翻译,变为规模的译场,从而产生了译场制度以及译经的原则和方法,促进了译经事业的更大进步。

3.隋唐北宋时期,译场已经相当完善,但佛经翻译的过程与从前有了明显的不同,宗教阐释的过程与翻译的过程被分开了。译场较大程度地缩小了规模,一般由不超过36名僧人负责翻译。

因为佛教不断地被人民所接收,译场也逐渐变为官办。

5、佛经翻译对中国的文化和语言有哪些影响?

1.印度语支的文本给中文带来大量陌生的语言形式:名词三个数格和三个人称的复杂语法结构,过去时和现在时等。

2.影响宋明理学,在很大程度上首佛教的激发。

3.佛教理论武装当时学术名流的思想,研究佛学蔚然成风。

4.佛教的慈悲,平常,无常,无我的思想深入人心,人民受其鼓舞。

5.佛教为中国的文学带来新的意境,新的文体,新的命意遣词方法。鼓舞晋唐小说创

作,禅宗思想影响诗歌创作。

6.促进形成文词酣畅,想象力丰富的新文学——变文。朴素而活泼的语录体的产生。

第五章

1、早期的圣经中译者为何采用“经”字命名译本?

耶稣会传教士在翻译《圣经》时,考虑到中国人对重要著作称为经的传统,以“经”来对应基督教的经典,而且还在“经”字前加上中国人敬仰的“圣”字,借以表明所译作品的重要性。

3、“译名之争”仅仅是一个语言理解和表达的问题吗?为什么?

不是。译名之争反映出来的是文化问题。基督教文化和中国传统文化是两种异质文化,在一些基本观念是南辕北辙、水火不容的。译名问题一直困扰《圣经》的译者,可以说直到今天也仍未能完全解瘊。

基督教传教士来华的直接目的是转播教义、发展信徒,翻译《圣经》则是他们呢实践这个目标的手段。对于传教士而言,《圣经》首先是基督教教义的载体,然后才谈得上其他特征和功用,因此在翻译过程中,忠于原文是他们不言而喻的原则。

译名之争的核心在于如何使用恰当的中文词汇表达基督教所特有的一些概念,如Theos, Deus, God, Spirit, Baptizo等。

5、圣经中译与佛经中译有何异同之处?

同:翻译方法与策略上,归化;早期的译者多为外来僧人与传教士;对于目的语文都有一定的推动作用;

异:1、圣经只有一本,佛经有无数本。

2、圣经的译者相对较少,局限于传教士;佛经翻译规模大,人数多,设有专门的译场。

3、佛经是中国人去求的,而圣经是西方传教士带进来的。

4、佛经的语言与中国话结合较大;圣经的语言与中国话结合较小。

5、佛经翻译到今天已经停止了,圣经翻译还在进行。

中西翻译简史论文

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