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论文标题:Nida的“读者等同反应论”及其在文化翻译中的局限性 Nida"s "Reader"s Equivalent Responses" and Its Limitations in Cultural Translation 论文作者 李玉贵论文导师 辛凌,论文学位 硕士,论文专业 英语语言文学论文单位 华中师范大学,点击次数 13,论文页数 66页File Size2421k 2003-04-01论文网 http://www.lw23.com/lunwen_143093412/ “读者等同反应论”;文化翻译;局限性;翻译策略;异化;归化 Reader"s Equivalent Responses";translation of culture;limitations;strategies of translation;foreignization;domestication 尤金·奈达博士是西方语言学翻译理论学派的代表人物之一，经过五十多年的翻译实践与理论研究，取得了丰硕的成果。自八十年代初奈达的理论介绍入中国以来，到现在已经成为当代西方理论中被介绍得最早、最多、影响最大的理论。“他的功绩在于：(1)把信息论与符号学引进了翻译理论，提出了“动态对等”，后为“功能对等”的翻译原则；(2)把现代语言学的最新研究成果应用到翻译理论中来；(3)在翻译史上第一次把社会效应，即“读者等同反应论”原则纳入翻译标准之中。尤其是他的“动态对等”翻译理论和“读者等同反应论”翻译标准，一举打破中国传统译论中静态分析翻译标准的局面，提出了开放式的翻译理论，为我们建立新的翻译理论模式找到了正确的方向。奈达译论的核心就是著名的“功能对等”论。这一理论以《圣经》翻译为中心，创造性地将接受理论的原理引入翻译研究，将译文读者和原文读者在阅读过程中的反应是否对等作为衡量翻译的最高标准。但是，翻译并不是单纯的语言活动，从本质上讲它更是一种文化活动。从文化的角度来考察奈达的“读者等同反应论”翻译原则是否能作为衡量语际翻译的最高标准，这是一个值得研究的课题。 本论文从奈达的“读者等同反应论”翻译原则所形成的文化背景及其理论本质的基础上分析语言、文化与翻译三者之间的关系及在翻译实践过程中这一理论与文化冲突的表现形式；指出奈达的“读者等同反应论”是《圣经》的翻译理论，而不是文化翻译的普通理论，在文化翻译方面存在着一定的局限性；并找出在英汉翻译实践中相应的可操作性处理办法，更好地促进中外文化交流。 论文由六个章节组成。 第一章为论文的梗概，对奈达和他的翻译理论以及文化翻译做一简要介绍和分析，指出论文的写作意义和目的，勾略了论文各个章节的写作框架。 论文的第二章对奈达及其“读者等同反应论”进行详细的分析。“读者等同反应论”所形成的理论基础是奈达把现代语言学应用到翻译实践中去；其产生的主要文化渊源是西方的社会文化和宗教文化，尤其是《圣经》宗教文化对⑥硕士学位论文MAS’几R’ST}IESIS奈达的巨大影响，在其翻译理论及实践中留下了深深的烙印。 他的“读者等同反应论”的基本点就是将译文读者和原文读者在阅读过程中的反应是否对等作为衡量翻译的最高标准。这实质上是纯语言层面的翻译活动，是奈达《圣经》翻译的指导原则，因为《圣经》是通过传道士对基督徒传达上帝的旨意的，翻译过程中可以重内容，不重形式;而文化的翻译不仅重内容，更重要的是文本的文化内涵。所以，只重内容，而忽略形式的“归化”式翻译策略只能使译文读者对文化存在的差异产生文化冲突，从而导致文化交流障碍。 翻译的目的就是交流。第三章通过对语言、文化和翻译三者之间的关系分析，指出语言是文化的一部分，是文化的载体，文化和语言的血肉关系决定了翻译活动不仅是语言符号在表层的转换过程，而且是不同文化在深层的转换和传播的跨文化过程;从历史上看我国历次翻译的结果无疑都是文化的传播，是文化的融合。尤其是印度佛经翻译文化的引入致使佛教成为中国人所一直信仰的一种主要宗教。所以，翻译实质上是文化的翻译，是文化的相互交流。 在上述三个不同的视角对奈达的“读者等同反应论”进行仔细分析的基础上，论文的第四章指出文化差异的客观事实存在产生读者等同反应的各种潜在的冲突形式，即:(l)历史文化差异所产生的反应冲突;(2)民族文化思维与民族心理差异所产生的反应冲突;(3)民族地域文化差异所产生的反应冲突;(4)宗教文化差异所产生的反应冲突;(5)政治文化差异所产生的反应冲突。此外，即使在文化的异质同构现象中也会产生“读者等同反应”的冲突，主要表现在:(l)读者脑中产生不同的记忆图式反应;(2)产生误导性的文化错位反应。这些原文读者和译文读者对于不同文化所表现出来的冲突更能说明奈达所追求的“读者等同反应论”的“归化”式翻译作为文化翻译策略有其实质上的局限性。 翻译的主要目的是文化交流。而译者作为文化传播的中介采取何种策略来处理译本读者对文化反应的冲突是问题的关键所在。在第五章中，论文提出正确处理“读者等同反应论”与翻译中文化冲突的策略和方法，指出在文化翻译方面的“归化”和“异化”策略之间，从语言吸收同化的功能和文化融合的趋势看，“异化”不仅是必要的，而且是必然的，是文化翻译的主流。然而，过⑥硕士学位论文MAS兀R’ST】庄515“度”异化的语言往往不利于文化的交流，同样会成为文化交流的障碍。因此，我们要把握归化和异化“度”的问题，在一定的语言环境下，既要考虑语言意义上的传达，又要考虑到读者的接受能力，尽可能理想地实现原文和译文读者之间的跨文化交际。 第六章是论文的总结部分。 Dr. Eugene A. Nida is one of the famous representatives of the western translation theory school of linguistics, and over the fifty years of his study in his translation theory and practice, he has achieved great success in this field. Nida"s translation theories, first introduced into China in the 1980"s, have been the earlier and much more introduced among the modern western theories and have exerted the greatest influence in the circles of Chinese translation studies. His principal contributions include: (1) he has introduced information theory and semiotics into translation theories and created the translation principle of "dynamic equivalence" and later "functional equivalence"; (2) he has applied the latest achievements in the modern linguistics into his translation theories and (3) he is the first in the translation history of the world to consider "Reader"s Equivalent Responses" as the highest translation standard. Especially, his principles of "dynamic equivalence" and "Reader"s Equivalent Responses" have completely changed the situation of the static analysis of the Chinese traditional translation theories and helped the Chinese translators to find a new way to establish an open-style translation theory. The core of Nida"s translation theories is his "functional equivalence", which evolved from his practice in the translation of The Bible. While introducing the reception theory into his research, he regards, as the highest translation standard to achieve, whether "the readers of a translated text should be able to understand and appreciate it essentially in the same manner as the original readers did" (Nida, 1999:118). However, translation is not only an activity between languages. It is essentially an activity between cultures. From the viewpoint of the culture, it is a worthy question for discussion whether Nida"s "Reader"s Equivalent Responses" can be considered as the highest translation standard.On the basis of the analysis of the cultural backgrounds and the theoretical essence of "Reader"s Equivalent Responses", this thesis then makes a tentative endeavor to dissect the relationships among language, culture and translation. Due to the actual existence of conflicts between the different cultures and the reader"s responses, we show that Nida"s theory of "Reader"s Equivalent Responses" has its limitations: as an obvious theory for the translation of The Bible, it can not be usedas a general theory for the translation of different literary cultures. This thesis further proposes some strategies for the cultural translation practice in order to better promote the international cultural communications.The thesis consists of six chapters.Chapter One gives a brief introduction to Dr. Eugene A. Nida and his translation theories as well as a general analysis of his "Reader"s Equivalent Responses", aiming at a presentation of the significance and the objective of the author"s present study and an outline of each of its chapters.In the Second Chapter, the thesis strives to achieve a careful analysis of Nida"s "Reader"s Equivalent Responses". It points out that the theoretical foundation of Nida"s "Reader"s Equivalent Responses" lies in his application of the modern linguistics in his translation practice. The main cultural source of his theories stems from the western social cultures and religious cultures, among which the Biblical culture has the deepest influence on Nida, his translation practice and theories.The theoretical essence of his "Reader"s Equivalent Responses" is that a translated text can be considered to have met the highest translation standard only when the responses or manners in understanding by the translated text readers are the same as the ones by the source text readers. The translation of such a nature is a pure language activity and it is his principle for directing the translation of The Bible because this translation stresses only the contents of the language, not the form. Nevertheless, cultural translation not only emphasizes the translation of the contents, |
