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严复提出的“信达雅”翻译理论在我国翻译界具有极其重要的地位和指导作用。“信”“达”“雅”三大翻译标准中“信”为首,即译文准确,不歪曲,不遗漏,也不能随意增减意思。但是纵览各式翻译发现,在意识形态的影响下,“信”从一种绝对的翻译标准演变成了相对的灵活的标准。勒菲弗尔认为,决定翻译的两大因素分别是意识形态和“诗学”。译者自身的意识形态或被迫接受的意识形态贯穿着翻译的整个过程,译者对原文的修改甚至再创造都是为了迎合主流意识形态下某种特定的目的,而这种修改和再创造无疑与“信”的定义是相悖的。本文拟通过对文学翻译和非文学翻译中的具体实例论述意识形态和“信”在翻译中的相悖关系,然后尝试给出解决这一相悖关系的方法。
Yan Fu’s “Cinda Ya” translation theory plays an extremely important role in China’s translation community. “Letter ” “D ” “Ya ” in the three major translation standards “Letter ” headed by the translation that is accurate, not distorted, omission, nor can they change or change. However, an overview of various translations reveals that under the influence of ideology, “letter ” has evolved from an absolute standard of translation into a relatively flexible standard. According to Lefevere, the two major determinants of translation are ideology and “poetics.” The translator’s own ideology or forced ideology runs through the entire process of translation, and the translator’s original text is modified or even recreated in order to cater to a particular purpose under the mainstream ideology. Such modification and re-creation Undoubtedly the definition of “letter” is contrary to. This article intends to discuss the contradictory relationship between ideology and “letter ” in translation through concrete examples in literary translation and non-literary translation, and then attempts to give a solution to this paradox.