【作者】 杨静；

【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】 以《五经》、《四书》为代表的儒学典籍，集中体现了中华民族的核心价值观和精神品质。因此，中国儒学典籍的英译能够弘扬民族文化、保持民族文化身份、增强民族凝聚力、提高国家文化软实力，同时，也能够让世界了解中国、让中国文化更好地参与全球文化交流，从而促进全球文化多样化的发展。然而，涵括了儒学典籍英译的中国典籍英译，作为翻译学的一个年轻分支，尚未建立健全理论体系和该学科独特的发展路线，亟需回到翻译史中去，通过过去和现在的比较，才能查漏补缺、总结经验、探寻规律，以谋求新的发展。尽管西方众多翻译学者都强调了翻译史研究在确立翻译学独立的学科地位中的重要作用，但对众多中西翻译史著作的纵观横览之下，我们竟然难觅中国典籍英译史的踪迹。西方翻译史学家关注外译英的翻译史，却对中国典籍英译史存而不论；中国翻译史学家关注外译中的翻译史，对中国典籍英译史的研究也是寥寥无几。中国典籍英译已经悄然走过了250多年的历史，对它的描述乃是一部鸿篇巨制，我们需要分国别、分时期、分专题，有步骤、分层次地进行，从一般性的研究进入不同国家和领域的翻译史研究，才能真正厘清中国文化外传的实际文化历程和特点。(王丽娜1988)二十世纪，特别是二战以后，美国逐步确立的世界经济、政治和文化大国的地位，使得它在中西文化的交流中掌握了更多的话语权。加之，西方汉学的重镇转向美国，美国随之成为世界上最大的汉学研究中心，因此，对美国二十世纪的中国儒学典籍英译史的研究具有代表性和标杆性。本文从中西文化交流的视角，对美国二十世纪的中国儒学典籍英译活动进行全面、系统地梳理（翻译了什么？什么没有被翻译？谁在翻译？如何翻译？翻译的效果如何？），从而勾勒出其全貌；并从纵向和宏观的层面，分析这段翻译史背后的历史文化语境、赞助人和汉学发展因素（为什么翻译？是什么影响了翻译？）；然后，本文聚焦译本和译者，通过译本的横向比较，结合个案研究，以点带面地对不同的译本范式和译者的文化观和翻译观进行分析，对不同范式下的译本在传播中国文化中所起的作用进行客观地评估和定位（为什么会是这些人在以这种方式翻译这些典籍？翻译的不同结果又是什么？哪种方式是最理想的？），最终形成一部以美国的历史背景为经，以儒学典籍的英译活动为纬、有史有论、有系统有条理，能够高屋建瓴地为中国文化走向世界和全球文化多样化提供借鉴的中国儒学典籍英译史论。本文共分为六章。第一章为绪论。本章是对研究背景与选题意义、研究对象与目标、理论依据和研究方法，以及论文结构安排的简要介绍。第二章主要对国内外翻译史研究现状进行了比较分析，并针对其中存在的问题，展望中国儒学典籍史未来研究的方向。第三章将美国二十世纪的中国儒学典籍英译史纵向地分为4个时期，并对每个时期的译本、译者及其相关翻译活动进行全面、系统地梳理。研究发现：美国二十世纪的中国儒学典籍英译活动起步晚、发展快，到20世纪下半叶，分别在60年代和90年代迎来了两次高潮。翻译从部分到整体、从节译到全译、从个人兴趣到集体合作、从宗教到哲学，译本样态和译者的职业身份、翻译目的和方式都呈现出多元化的特征。旅美华人学者和美国汉学家担当着中国儒学典籍英译的中坚力量，但他们的整体年龄偏大，后备人才严重缺乏。直到目前，美国的儒学典籍英译仍然主要依附于美国汉学而发展，并未成立专门的翻译组织，也未出版相应的学术期刊，美国翻译界的知名学者也未涉足中国儒学典籍的英译。第四章主要借助了描写翻译研究把翻译活动置于目的语文化语境中进行考察的方法，从纵向和宏观的层面，深刻剖析了美国二十世纪的中国儒学典籍英译活动背后的文化动因。研究发现，美国文化中强烈的自我批判意识，功利主义和实用主义，加上美利坚民族追求独立自由、叛逆和创新的文化精神是美国翻译和研究中国儒家文化的内在动力；美国文化在发展中遭遇的困难和危机，借助中国文化来改造和发展自身文化是中国儒学典籍英译的客观需求。整体上看，美国在世界文化格局中处于强势地位，其文化输入的同时总伴随着向外的文化输出和扩张。中国儒学典籍英译虽然经历了两次高峰，但整体缺乏独立的发展态势，而主要依附于汉学。此外，美国政府、各大财团支持的基金会，通过政策扶持或资金支持的方式，对汉学研究的学术团体、学术期刊以及相关高校的汉学机构的研究具有较强的操控性，间接地影响了中国儒学典籍英译活动的进展，反过来，众多儒学典籍的英译本也成为汉学家进行学术研究的宝贵参考文献。第五章则聚焦译本和译者，将美国二十世的中国儒学典籍英译本大致分为“文本中心”和“文本相关”两大范式。前者最接近儒学典籍文本规范，把原文和原作者放在其所处的相应历史背景下，以忠实反映原文在历史上的内容、含义和特质为首要任务。以陈荣捷的《中国哲学资料书》和安乐哲的《论语：哲学翻译》为代表，该范式下的译本反映了其译者认同儒学典籍及其作者在儒家文化中的经典地位的文化传播观，及其认同中国儒学典籍的英译原则首先是忠实地传达儒学典籍的特质或差异的翻译观。由此可见，“文本中心”范式下的译本最首要的功能是传达中国儒学典籍的特质和中国文化的特色和原貌，帮助西方看清中国文化的核心价值观，从而维系中西文化交流的基础——差异性特征，它是文化之间交流和借鉴的基本动力。“文本相关”的范式以庞德的《诗经》和《四书》译本、白氏夫妇的《论语辨》译本为代表，分为几种不同的情况，但其共同点都不以忠实传达中国儒学典籍的内涵为出发点和归宿，而是超越对原文本义和特质的探求，转向关注译本可能产生的对当下的意义范围，在一定程度上对儒学典籍进行“改造”和“利用”。因此，该范式下的译本，其最重要的作用在于扩展了翻译研究的视角、开辟了文化传播的多样化途径、适应了不同时代、不同层次的读者的需求，能够以较快的速度，在较广的范围内传播开来。第六章结语。本章在对全文内容进行总结的基础上，指出本研究的创新点和存在的不足，以及今后有待进一步深化和拓展的内容，并以史为鉴，探讨中国典籍英译和中国文化传播的最佳模式，并对中国典籍英译史的撰写提出设想。更多还原

【Abstract】 Confucian classics, represented by Five Classics and Four Books, are the concentrationof Chinese nations’ core values and spiritual quality; thus, the English translation ofConfucian classics is not only good for popularizing Chinese culture, maintaining the nationaland cultural identity, and promoting our nation’s cultural soft power, but also can help todevelop the diversity of the world culture. As one part of the English translation of Chineseclassics which has not been developing into a mature discipline with theoretical system andunique blueprint, it is urgent for the English translation of Confucian classics to turn to itshistory, by comparing and contrasting the past and the present, locating and making up thedeficiencies, drawing lessons, and probing the rules, so as to move forward. The importanceof translation history is beyond doubts, but by careful reading through the works of translationhistory both in China and abroad, it is depressed that there is very few and rare materialreferring to the history of English translation of Chinese classics, including the Confucianclassics.It is known that the English translation of Chinese classics has witnessed its250years ofdevelopment. It is nonetheless a daunting task to make a thorough history, but the history canbe studied and analyzed country by country, period by period, topic by topic, by dividing itinto different steps, so as to concentrate on depicting the unique courses of culturaltransmission in different countries and periods. In the20thcentury, especially when it wasafter the Second World War, the United States of America had been developed into a worldpower of economy, politics and culture, which bestowed it much more power in globalcommunication. Moreover, the United States of America became the center of world sinology.So, it is benchmarking to study the history of the English translation of Confucian classics inthe20thcentury of the United States of America.This dissertation makes a careful and comprehensive examination of the translatingactivities in the20thcentury of the United States of America from the perspective of cultural communication between China and the west, including “What Classics have/have not beentranslated?”,“Who is translating and How?”,“What is the effect of translation?”, thusdrawing an outline of the history firstly. Secondly, it is to analyze the macroscopic factors oninfluencing the translating activities, including its historical and cultural context, the patronsand the development of Sinology, so as to answer the question of “Why the classics weretranslated?”, and “What influenced the translation?” Thirdly, this dissertation focuses on thetranslated texts and translators from which choosing the represented ones to discuss thedifferent translation paradigms and their functions in cultural transmission, on which thetranslators’ standpoint of cultural transmission and translation may have influence, so as toanswer the questions of “Why are these translators translating in different paradigms?”,“What is the function of each paradigm in the process of cultural transmission, and “Whichparadigm is the best choice?”. Based on the above description and analysis, this dissertationlastly will come to provide a systematic and critical history of the English translation ofChinese Confucian classics strategically for the reference of the Chinese culture’scommunicating with other cultures and constructing the diversity of world cultures.This dissertation is divided into six chapters.Chapter One is an introduction to show the significance, objects, theoretical basis,researching methods and the outline of this dissertation.Chapter Two is a comparing and contrasting study between the previous studies ontranslation history both in China and abroad, so as to discover the problems, based on whichto make a plan for the future studies on the English translation of Confucian classics.Chapter Three is to depict a thorough and systemic history of the English translation ofConfucian classics in four periods, including the translators, the translated texts, and thetranslating activities, so as to summarize the features of the history: it is witnessed twoclimaxes in1960s and1990s. The translation is involving a process from translating parts ofthe source text to all, from selective translation to complete translation, from the individualactivity to cooperation among translators from the east and the west, from the perspective ofreligion to philosophy. The translators’ professions and cultural identity are diversified, so do their translating methods and purposes. The Chinese-American translators and Americansinologists make a great contribution to the English translation of Confucian classics, butmost of the translators are too old to do the translation and many of them have passed away,so, it is urgent to cultivate and train new translators. Moreover, there are no specificorganizations and journals for the English translation of Confucian classics, and the experts ofwestern translation studies have not been involving in it, which is mainly attached to thesinology for development.Chapter Four is to analyze the macroscopic cultural factors influencing on the translatingactivities by applying the descriptive translation study which focuses on the target languageand its cultural context. It is discovered that the inner motivations of translating the Confucianclassics lie in the strong spirit of self-criticism, utilitarianism, individualism and innovation ofthe United States of America. In the meanwhile, the outer motivations come from the situationwhen American culture suffers from difficulties and frustrations. But on the whole, Americanculture is a strong power in world culture, and the cultural export and expansion is always thefirst and most important comparing to its cultural import. So, it is to explain that although theEnglish translation of Confucian classics does play a role in the development of Americanculture, it has not yet gained its position of being an individual discipline, but attached toSinology. Besides, American government and various foundations are either making policiesor giving financial support to the development of Sinology for its own purpose of state anddiplomatic strategy. That will make an indirect influence on the English translation ofConfucian classics. In fact, some translated texts of the Confucian classics have become onepart of the Sinologist research achievement as well.Chapter Five divides all the translated texts into two paradigms:“Source Text CenteredTranslations”(STCT) and “Source Text Relevant Translations”(STRT). STCT, represented byWing-tsit Chan’s A Source Book in Chinese Philosophy and Roger Ames’ The Analects ofConfucius: a Philosophical Translation, gives priority to transferring the original meaningand cultural idiosyncrasy of Confucian classics faithfully by following the author’s viewpointin its Chinese background. So, the function of STCT is focusing on transmitting the idiosyncrasy of Confucian classics, so as to help the westerners see clearly the differencebetween the east and the west—which is the basic impetus for cultural reference andcommunication. STRT, represented by Ezra Pound’s translations of The Book of Songs andFour Books, and E. Bruce Brooks couple’s The Original Analects: Sayings of Confucius andHis Successors, is of different types but in common, are focusing on the meanings orsignificance of the Confucian classics to the American culture or the present requirements,instead of giving priority to transferring the original meaning and cultural idiosyncrasy ofConfucian classics. So, STRT is always involved in a certain degree of adaptation andutilization of Confucian classics, but is more familiar to the target readers. The importantfunction of STRT is to enlarge the perspective of translation studies, discover various waysfor cultural transmission, so as to meet the different requirements of readers on differentlevels and in different times, thus to accelerate the speed and enlarge the area of culturaltransmission.Chapter Six comes to a conclusion of the dissertation, including the innovative ideas andsome insufficiency of the research; moreover, drawing lessons from the history so as todiscover the best paradigam for the English translation and transmission of Chinese classicsand cultures, in which, the the first choice is STCT, and the STRT is only for somecomplement. Lastly, it is to give some advice for writing a history of the English translation ofChinese classics.更多还原