【作者】 白玉杰；

【导师】 郭尚兴；

【作者基本信息】 河南大学 ， 英语语言文学， 2014， 博士

【摘要】 本论文以中国哲学典籍的高语境性为依据，探讨语境在中国哲学典籍英译过程中对意义认知的本体性。中国哲学发展具有共同的理论来源，即“六经”；中国哲学发展的主要方法是结合时代发展的政治需要阐释经典；在不同的历史时期，中国哲学各学派思想相互融合；中国哲学的发展具有高语境的特征。中国哲学思想记录在典籍中，共同的理论来源和阐释性发展方式使得不同的学派都使用很多相同的术语，却赋予其不同的含义。即使在学派内部，不同的发展路向也致使术语的含义不断发生变化。学派间的相互融合、相互吸收，使得术语的含义不断丰富。因此，对中国哲学典籍的理解离不开语境。意义认知是中国哲学典籍英译的基础，只有客观准确地把握了典籍的含义，才能产生出合乎要求的译本。作者将分七章对中国哲学典籍英译过程中语境的本体性进行探索。第一章“绪论”。首先对选择这一题目的原因进行说明，接着介绍本研究的内容，界定关键词语，阐述研究的意义和研究采用的方法，最后对本论文的整体结构安排作一简要介绍。第二章“中国哲学典籍英译研究综述”。自17世纪至今，中国哲学典籍英译经历了300多年的历史，产生了众多的译本。这些译本各具特色，适应了不同的时代的需求，满足了不同层次读者的品位，从一定程度上传播了中国古代的哲学文化，但这些译本依然不尽人意。为此，学者们从不同角度展开研究：有理论研究、应用研究、译者研究、翻译策略研究、翻译批评研究、语料库研究等，其中对语境在中国哲学典籍英译过程中的地位和作用的研究是薄弱环节之一。因此，作者拟对此进行探讨。第三章“中国哲学的发展特征及其高语境性”。只有在论证了语境在中国哲学发展过程中的至关重要、必不可少的作用的基础上，提出中国哲学典籍英译中语境的本体性才不显得突兀，因此，本章是该研究的立论基础。从理论来源上讲，中国哲学各流派都源于“六经”；从发展方式上讲，中国哲学家信奉古人“述而不作”的思想，采取阐释经典的途径发展中国哲学；从中国文化的特点上讲，中国文化自古就与政治紧密结合在一起，为政治服务，作为中国文化主要组成部分的中国哲学的发展也是结合时代需要的；从历时发展上讲，中国自古就形成了重视传统的思想，中国哲学任一思想的发展都是建立在对先前思想的继承的基础之上的；从共时发展上讲，虽然不同时代总有某一思想备受推崇，但这并不意味着其他思想的消失，他们同时并存，相互影响，相互吸收。这就使中国哲学的发展与社会、时代、政治、文化等背景密切相关，高度依赖语境。第四章“中国哲学典籍英译意义认知的语境本体性理论”。本章首先对不同领域的语境研究进行了梳理总结。最早开始语境研究的是哲学领域，哲学家通过追问语境在语言的语义结构、意义的生成和理解等方面所发挥的作用，来解决传统哲学中出现的问题。英美语言分析哲学从语形、语义和语用角度对语境展开研究，欧陆诠释学从人的生存境遇和历史性角度对语境展开研究，但前者忽略了社会文化因素在意义生成过程中的作用，后者又疏于对语言语境的关注。基本与哲学领域开始语境研究同时，语言学领域也开始了对语境的研究。语言学家从语言内部入手，建立了比较成熟的语境框架，区分出不同的语境变量，使语境因素在可操作性方面向前迈了一大步，但美中不足的是他们对文化语境的关注不足。比哲学领域和语言学领域稍晚一些，文化学领域也展开了对语境的研究。文化学家从人类学角度切入，拓宽了语境研究的范围，但由于其比较抽象，难于操作。国内也在文学实践中萌发了语境思想，近年来开展了对语境的研究，但多集中于对西方语境理论在汉语中的适用性的研究，理论创新不多。鉴于语境在意义确定过程中的重要性，中外学者开始把语境理论引入翻译，但很少有人把语境理论引入中国哲学典籍英译的研究。作者意欲在前人研究的基础上对此作一尝试。“历史地讲，语境思想从产生之时就与意义问题本质地联在一起”①，这是作者将语境理论引入中国哲学典籍英译研究的基础之一。接着，作者对语境在中国哲学典籍英译意义认知过程中所处的地位和所发挥的作用进行了探讨。中国自古就形成了崇古的思想传统，自诸子百家通过阐释“六经”著言立说创立儒、墨、道、法、名、阴阳等学派之后，中国哲学思想传统的发展基本没再越出他们的思想框架。在中国思想史发展过程中，有些思想传统不合乎时代要求逐渐被淘汰，有些思想传统则迎合了社会需求，其发展贯通中国古代哲学史的始终，如儒、道两家。即便如此，学派的思想并非一成不变，是在继承中的创新和发展。再加上外来思想，如佛教的影响，学派的思想也发生了很大的变化。反映在典籍中，就是元典注本的多样化。同一字、词、句、段或文本的阐释各有不同，甚至迥然对立。受此影响，中国哲学范畴也具有学派性、义理性和综合性的特征。这就要求，在英译中国哲学典籍的过程中，为求得文本“本义”，须将文本置于中国哲学整体的发展轨迹中，置于作者的思想体系中。本章的最后，作者分别构建了中国哲学典籍英译文本意义认知的语境路线图和术语意义认知的语境路线图，从宏观和微观两个层面探讨了中国哲学典籍英译意义认知过程中的关联语境。第五章“语境本体性理论关照下的中国哲学典籍英译方法”。语境在中国哲学典籍意义的认知过程中有着本体性的地位和作用，这既是由中国哲学发展的特点决定的，也是由中国哲学典籍英译的性质和目的决定的。中国哲学典籍英译是一项“维护民族文化身份，增强中国文化软实力，建构全球文化多样性，促进世界各种文化平等和谐相处、共同发展的跨文化传播与交流活动”①，其目的是“保持差异：维护民族文化身份”；“促进互镜与互竞：建构全球文化多样性”；“正本清源，向世界呈现真正的中国哲学思想”；“走向世界，为增强中国的文化软实力提供资源”②。因此，英译中国哲学典籍时，既要考究词句的文本语境（包括本源意义、历时意义、共时文本、互文文本、文内语境），又要追溯典籍产生的时代环境、反映的思想系统和作者的个人背景，通过追根溯源，求得本义，将中国哲学典籍所蕴含的文化以本真的状态传递给世界，让他们更好、更准确、更客观地了解中国，巩固中国固有的民族文化身份，也让世界分享中国优秀的哲学文化传统。因此，作者在本章提出，中国哲学典籍英译的方法是“追本溯源，重建语境”。接下来作者选取了《论语》的若干片段，依照从小到大、从微观到宏观的顺序，依次从文本语境、作者背景、义理系统、时代环境方面对这些片段的意义进行考察，对比不同的译文，展示通过“追本溯源，重建语境”的方法英译中国哲学典籍的可行性。第六章“结论”。本章对该研究进行回顾总结，并指出，不同的语境层次在中国哲学典籍英译过程中对典籍意义的认知发挥着本体性的作用，这也再次证明了中国哲学典籍英译中语境的本体性。不过，由于作者本身知识的局限性，再加上研究对象是远古时代的典籍，虽然作者尽量客观地还原典籍的语境，但依然无法排除主观性的作用，这是本研究的难点。最后作者指出本论文的创新之处和需要进一步研究的领域。更多还原

【Abstract】 The thesis researches into the ontological nature of context in English translation ofChinese philosophy classics, which is based on the high-contextualness of Chinesephilosophy classics. Chinese philosophy develops from the same theoretical source: The SixClassics, which refers to The Books of Songs, The Books of History, The Books of Rites, TheBooks of Changes, The Books of Music, The Spring and Autumn Annals. Interpreting classicsaccording to the political needs of times is the principal way for Chinese philosophy todevelop itself. In different historical periods, the various schools of Chinese philosophy mixwith each other. So the development of Chinese philosophy is high-contextual. On the otherhand, the thoughts of Chinese philosophy are recorded in classics. Because of the sametheoretical source and interpreting way to develop Chinese philosophy, different schoolsemploy the same terms, but referring to different things. Even within one school, the meaningof the same term changes accordingly. The mutual mixing and influencing between differentschools enrich the meaning of the term. Therefore, the understanding of Chinese philosophyclassics can’t do without context. Understanding is the first and most important step inEnglish translation of Chinese philosophy classics. Only by understanding Chinesephilosophy classics objectively and exactly, can a qualified English version be produced. Theauthor makes a study of the ontological nature of context in the course of English translationof Chinese philosophy classics in the following eight chapters.Chapter One “Introduction”. Firstly, the author explains why she chooses the topic. Thenshe illustrates the key points and difficult points of the topic. Thirdly, she introduces theresearch methods. Finally, she briefly presents the structure of the thesis.Chapter Two “Literature Review of Studies of Chinese Philosophy Classics English Translation”. Since the17th century till now, the English translation of Chinese philosophyclassics has gone through more than300years. During these years there have emergedvarious distinctive English versions, which meet the requirements of different times andsatisfy readers of different levels. Although they have transmitted Ancient Chinese philosophyculture to some degree, they are not perfect. Therefore, scholars carry out researches fromdifferent angels: some from theoretical angle, some from practical, some on translators, someon strategies of translation, some on translation criticism, some on corpus. But only very fewscholars study the status and function of context in the English translation of Chinesephilosophy classics, which is the weak point of this field. The author intends to conduct aresearch into this.Chapter Three “Characteristics of Development of Chinese Philosophy and itsHigh-contextualness”. Only on the basis of rationalizing the crucial and necessary function ofcontext in the development of Chinese philosophy is it reasonable and natural to put forwardthe argument of the ontological nature of context in the English translation of Chinesephilosophy classics. So this chapter lays the theoretical foundation for the study. Fromtheoretical source perspective, all schools of Chinese philosophy originate from “The SixClassics”. From development perspective, Chinese philosophy develops by interpretingclassics because they believe in the principles held by the ancients--“only elaborating thepredecessors’ theories and not putting forward original ideas of one’s own”. From theperspective of characteristics of Chinese culture, it is closely related to and serves politicssince ancient times. As the main component of Chinese culture, Chinese philosophy alsodevelops to satisfy the requirements of times. From diachronic perspective, there has formed ahabit of valuing traditions. Any school of Chinese philosophy is set up by inheriting pastthoughts. From synchronic perspective, many schools of thoughts exist at the same time,influence each other and take in something from each other although a certain thought is always worshiped at different times. Therefore the development course of Chinese philosophyis closely related to social, times, political, cultural background and thereby dependent oncontext to a great degree.Chapter Four “Establishing Context Theories in Chinese Philosophy Classics Englishtranslation”. Firstly, the author reviews context theories put forward in different fields in thischapter. Research on context begins at first in philosophy field. Philosophers try to solve theproblems in traditional philosophy by inquiring into the semantic structure of language andthe generation&understanding of meaning. British and American analytical philosophycarries out the study of context from the perspective of morphology, semantics and pragmatics,while European continental hermeneutics makes the study from the perspective of livingconditions and history. The former neglects the function of social cultural factors, and thelatter neglects linguistic context. Almost at the same time, researches on context in linguisticfield also begin. Linguists start from language itself, setting up a comparatively maturercontextual framework and distinguishing between different contextual variants, which movesa step forward in the operatability of contextual factors. But they don’t give enough attentionto cultural context. Comparing with researches on context in philosophy and linguistics, theresearch in cultural fields was late. It begins from the perspective of anthropology, whichwidens the scope of the research. But it is difficult to put into practice because the study is soabstract. In China the idea of context occurs in literature practice. Studies on context havebeen conducted recent years, most of which focus on the applicability of western contexttheories to Chinese and lack innovation. Considering the importance of context indetermining the meaning, scholars both at home and abroad begin to introduce contexttheories to translation, but very few introduce them to Chinese philosophy classics Englishtranslation. Therefore, the author intends to have a try to research into this topic on the basisof previous studies.“Historically speaking, the idea of context is substantially related to the study of meaning since its birth”①, which is one of the bases of the author’s introducingcontext theories to the study of the English translation of Chinese philosophy classics.Secondly, the author explores the position that context occupies and the role it plays in thecognition of Chinese philosophy classics. China has formed the tradition of worshiping theancient at early times. Since ancient philosophers established the Confucian School, the TaoistSchool, the Mohist School, the Legalist School, the Yin-Yang School, the School of Namesetc. by interpreting “The Six Classics”, the development of Chinese philosophy never goesbeyond this framework. During the development of Chinese philosophy, some schools areweeded out, while some others continued because they meet the social needs, like theConfucian School and the Taoist School. Even within the school, development is maintainedby constant innovation. Thoughts of schools change greatly also because of external influence,like influence of the Buddhism. All this brings forth the diversification of annotation ofmeta-classics. There are different interpretations about the same word, sentence, paragraph oreven book. Influenced by the preceeding factors, Chinese philosophy category bears thefollowing features: categories of different schools mean differently; categories of the sameschool also mean differently; Chinese philosophy categories are a mixture of influences ofdifferent schools. To translate Chinese philosophy classics properly, the classics should be putwithin the whole track of the development of Chinese philosophy and the author’s thoughtsystem. At last, the author builds the contextual charts of cognition of text and terms ofChinese philosophy classics, individually probing into the associated context in Englishtranslation of Chinese philosophy.Chapter Five “Method of Chinese Philosophy Classics English Translation fromPerspective of Ontologicalness of Context”. Context occupies an ontological position andplays an ontological role in the cognition of the meaning of Chinese philosophy classics, which is determined by the features of Chinese philosophy development as well as the nature,aim and function of Chinese philosophy classics English translation. English translation ofChinese philosophy classics is “an intercultural activity of preserving Chinese cultural identity,enhancing Chinese cultural soft power, establishing global cultural diversity, motivating thepeaceful co-existing and mutual development of the various cultures in the world”①whichaims at “maintaining differences: preserving Chinese cultural identity”,“promoting mutualmirroring and competing: establishing global cultural diversity”;“clarifying matters andgetting to the bottom of things: exhibiting real Chinese philosophy to the world”;“walking tothe world and providing resources to enhance Chinese cultural soft power”②. So the followingcontextual factors should be taken into consideration when translating Chinese philosophyclassics into English: textual context (including the original meaning, diachronic meaning,synchronic text, intertextual text and internal textual context), times in which the classicscame into being, thought system reflected by the classics, the author’s personal background.By tracing the source of the classics, the original meaning can be acquired. Thus, the culturecontained in Chinese philosophy classics can be transmitted to the world in its real state, inwhich way China may be understood by the world in a better, more exact and objective way.And only in this way, can Chinese innate cultural identity be strengthened and can theexcellent Chinese culture be shared among the world. Therefore, the author insists that“tracing the source and rebuilding the context” be the mothod of English translation ofChinese philosophy classics. In the following parts, the author selects some pieces from TheAnalects, looking into the meanings of which from macro context to micro context by takingtextual context, the authors’ backgrounds, thought systems and times into consideration inturn. Through comparing the different versions of these pieces, the ontological function ofcontext in the English translation of Chinese philosophy classics are shown, which proves the applicability of “tracing the source and rebuilding the context” to English translation ofChinese philosophy classics.Chapter Six “Conclusion”. In this chapter the author reviewed the research and pointsout that different contextual levels are applicable to Chinese philosophy classics Englishtranslation, which proves the ontological nature of context in the English translation ofChinese philosophy classics again. But limited by her scope of knowledge, the author can’texclude the function of subjectivity although she has tried her best to rebuild the context ofChinese philosophy classics. What makes it worse is that the study is on ancient classics. Thisis the difficult point of the study. At last the author points out the innovation points of thethesis and the fields into which she will conduct further researches.更多还原