异化翻译 (13页)

异化翻译异化翻译篇一：翻译中的异化与归化翻译中的异化与归化1813年，德国古典语言学家、翻译理论家施莱尔马赫在《论翻译的方法》中提出：翻译的途径“只有两种：一种是尽可能让作者安居不动，而引导读者去接近作者；另一种是尽可能让读者安居不动，而引导作者去接近读者。”在这里，施氏只是描述了他所说的两种方法，并未授之以什么名称。1995年，美国翻译理论家劳伦斯·韦努蒂在其TheTranslator'sInvisibility一中，将第一种方法称作“异化法”（foreignizingmethod），将第二种方法称作“归化法”（domesticatingmethod）。（Venuti，1995：20）概括而言，异化法要求译者向作者靠拢，采取相应于作者所使用的源语表达方式，来传达原文的内容；而归化法则要求译者向目的语读者靠拢，采取目的语读者所习惯的目的语表达方式，来传达原文的内容。从这个界定来看，异化大致相当于直译，归化大致相当于意译，但异化、归化似乎更加原则化。异化（foreignizing）和归化（domesticating）作为两种主要的翻译方法历来是翻译界争论的焦点之一。异化是要保存原语的异国情调，就是所谓“洋气”；归化则是用译语文化中惯用的表达方式来转换原语。一、一方面，世界范围内的人类的经历相似性造就了文化的可译性。就这点来讲，奈达（Nida）曾讲过“所有的人类都要吃饭、工作、睡觉和生育，他们制造如家俱、工具及车辆等器物。他们还组成家庭、家族、内部集团和外部集团、国家以及国家间的组织。他们对于宇宙、价值、宗教和超自然力有着意识上的相似性。事实上，世界上不同人群的相同之处远远超过相异之处。”正是由于不同民族文化的相似性，才使得不同文化的人民可以相互理解，使翻译成为可能。奈达因此指出：“语言学家和人类学家发现使人类联系在一起的因素远远多于使之相疏离的因素，这是产生交流的基础。”许多一种文化中特有的表达，都可以在另一文化中找到几乎同样的表达，成为文化可译性的最好佐证。现代汉语中异化翻译表现在不同层次上。1．异化可以在语音层上出现。如ballet译作“芭蕾舞”，cigar译作“雪茄”，laser过去译成“莱塞”，现译作“镭射”、“激光”，以至于目前大街小巷都风行的“卡拉OK”等。2．异化可以在词语层出现。如“crocodiletears”译作“鳄鱼的眼泪”，“anolivebranch”译作“橄榄枝”，“sourgrapes”译作“酸葡萄”，“thecoldwar”译作“冷战”等等。3．异化可以在句子结构层次出现。朱生豪翻译的莎士比亚戏剧是公认的佳译，其中就运用了不少“欧化句式”如在《哈姆雷特》第一幕第三场中，波洛涅斯告诫女儿不要轻信哈姆雷特时说：“Youspeaklikeagreengirl．Unsiftedinsuchperilouscircumstance．”朱生豪将其译为：“你讲的话完全像是一个不曾经历过这种危险的不懂事的女孩子。”异化揭示了深层含义，又再现了原文的表层形式，一方面丰富和完善了汉语的表达力，使表达意思的手段更准确，更多样化；另一方面，也为我们了解西方文化打开了一扇窗户。因为语言不仅是交流的工具，也是文化的载体，它必然要反映文化，传递文化。随着时间的推移，许多异化表达方式会逐渐有更多的人接受，且已经完全成为我们自己语言的一部分。如人们现在已经不再认为“武装到牙齿”（armedtotheteeth），“象牙塔”（ivorytower），趁热打铁（strikewhiletheironishot），“血浓于水”（Bloodisthickerthanwater．）是异化了。二、翻译是两个语言社会之间的交际过程和交际工具，它的目的是要促进本语言社会的政治、经济和（或）文化进步，它的任务是要把原作品中包含的现实世界的逻辑映象或艺术映象，完好无损地从一种语言中移注到另一种语言中去。从另一方面讲，每一个民族都有别于其他民族的文化，它妨碍和其他民族的相互理解，甚至会造成文化休克。由于不同的文化传承，不同民族的语言有着各自的符号系统和词法、句法和语法的特点，这些往往使得文化不可被翻译。归化以本土文化为出发点，以信息接受者为核心，强调译文地道生动，因而往往对原文中的异域文化色彩和语言风格特色进行改削，使其囿于本土文化的框架之内。汉语里的许多成语、习语在英语语言里找不到与之一一对应的说法，但表达不一、内涵一致的情况比比皆是，注意比较，用归化译法翻译这些成语、惯用语，易于被读者理解，读来比较地道、生动，尚可产生异曲同工之效果。例如：Anhourinthemorningisworthtwointheevening．译为“一日之计在于晨。”Loveme，lovemydog．译为“爱屋及乌”。Oneboyisaboy，twoboyshalfaboy，threeboysnoboy．译为“一个和尚挑水吃，两个和尚抬水吃，三个和尚没水吃。”由于归化囿于本土文化的框架之内，有时会导致原语文化信息的扭曲、变形、甚至失落。同样一句“谋事在人，成事在天”，杨宪益先生将其译为“Manproposes，Heavendisposes．”他将现成的英语谚语中的“God”改成了“Heaven”，从而保留了原语中的宗教色彩。而霍克斯却直接引用了英语谚语，未作任何更改，这样，他把原文的佛教色彩归化成了基督教色彩。从而把一个信佛的人归化成了一个信耶稣的人了，这不能不说是对原语文化信息的曲解；而林语堂译《茶花女》时把“LordForbid！”译为“阿弥陀佛！”把“GodofHeaven！”译为“观音菩萨！”则让信耶稣的基督教徒皈依了佛教，这都是归化失“度”的例子。翻译是“选择的艺术”。译者在翻译的过程中，自始至终面临着异化与归化的选择，通过选择，在接近作者和接近读者之间找到一个“融汇点”。这个“融汇点”绝不是一成不变的“居中点”，它有时距离作者近一些，有时距离读者近一些，但无论更接近哪一方，都必须恪守一条原则：接近作者时，不能距离读者太远，接近读者时，又不能距离作者太远！换而言之，异化时不妨碍译文的通顺易懂，归化时不改变原作的“风味”，特别是不能导致“文化错乱”。篇二：归化与异化翻译Chapter1IntroductionNowadays,withtherapiddevelopmentofscienceandtechnologyandtheincreasinginterconnectednessoftheinternationaleconomicandculturalsystems,theworldisgettingsmallerandsmallerandbecomingaglobalvillage.Communicationamongthepeopleintheglobalvillageisgrowingmoreandmorefrequent.Translation,asameansoftransferringlanguagesaswellascultures,isplayinganincreasinglyimportantroleintheglobalization,whichalsogivesagreatimpetustothedevelopmentofcivilization.1.1TheCulturalTurnintheStudyofTranslationForcenturies,thestudiesoftranslationhavebeensubsumedundereitheroftwodifferentsubjectsordisciplines:linguisticsandcomparativeliterature.Traditionaltranslationstudiesmainlyinvolvethecomprehensionandcriticismoftheoriginaltextanditstranslation.Mostpapersontranslationfocusonlinguisticanalysisandtextualcomparison.Translationevenhasbeenseenasasegmentorsub-fieldoflinguisticsonthebasicpremisethattranslationisakindofcommunicationbetweentwolanguages,andtheobjectoftranslationstudyistoachieveakindofgrammaticalorsyntacticalequivalence.Before1970s,thestudyoftranslationoccupiedaminorcornerofappliedlinguistics,anevenmoreminorcornerofliterarystudies,andlittlepositionatallintheculturalstudies.Butshortlyafterwards,itbegantobenoticedthattranslationisnotmerely“thereplacementoftextualmaterialinonelanguage(sourcelanguage)byequivalentmaterialinanotherlanguage(targetlanguage)”(J.C.Catford,1965:20).HansVermeer,aGermantranslator,onceproposedhisunderstandingoftranslationfromaculturalperspectiveas“informationofferedinalanguagezofcultureZwhichimitatesinformationofferedinalanguageofcultureAsoastofulfillthedesiredfunction.Thatmeansthatatranslationisnotthetranscodingofwordsorsentencesfromonelanguageintoanother,butacomplexactioninwhichsomeoneprovidesinformationaboutatextundernewfunctional,culturalandlinguisticconditionsandinanewsituation,wherebyformalcharacteristicsareimitatedasfaraspossible”(HansVermeer,1986:36).Inabroadsense,allhumanactivitiesareculturalactivities.Translationisnoexception.ChristianeNordusesthenotionof“interculturalcommunication”insteadof“translation”;Holz-Manttariuses“interculturalcooperation”torefertotranslation;R.DanielShawcoinstheword“transculturation”toreplacetranslation;AndreLefevereviewstranslationasakindof“acculturation”(Guo,1998:12).Furthermore,LanceHewsonandJackyMartin(1991:131-135),whileconsideringthetranslatoras“culturaloperator”,claimthat“culturalequationshouldbeanessentialpartoftranslationtheoryandpracticealike.”In1990,SusanBassnettandAndreLefeverewerethefirsttosuggestthattranslationstudiestakethe“Culturalturn”,whichmarksashiftofemphasisintranslationstudiesfromthelinguisticanalysistothebroaderissuesofcontext,historyandconventionintheirco-editedworksofTranslation/History/Culture:ASourcebook:Onceuponatime,thequestionsthatwerealwaysbeingaskedwere“Howcantranslationbetaught?”and“Howcantranslationbestudied?”Thosewhoregardedthemselvesastranslatorswereoftencontemptuousofanyattemptstoteachtranslation,whilstthosewhoclaimedtoteachoftendidnottranslate,andsohadtoresorttotheoldevaluativemethodofsettingonetranslationalongsideanotherandexaminingbothinaformalistvacuum.Now,thequestionshavechanged.Theobjectofstudyhasbeenredefined;whatisstudiedisthetextembeddedinitsnetworkofbothsourceandtargetculturalsignsandinthiswayTranslationStudieshasbeenabletoutilizethelinguisticapproachandtomoveoutbeyondit(2004:123).本文来自六;维*论-文~网Theymaintainthatthestudyoftranslationisthestudyofculturalinteraction.Translationisneverdoneinavacuum.Neitherdoesthewriternorthetranslatoroperateinavacuum;theyaretheproductsofaparticularculture,ofaparticularmomentintime.Increasingly,thereisamovetowardsculturalstudiesinthefieldoftranslationsincenotranslatorcanescapefromculturalconstrainsandtranslationtheorycanneverbeall-aroundwithoutculturalstudies.Translationstudieshavemovedonfromendlessdebatesabout“equivalence”todiscussionofthefactorsinvolvedintextproductionacrosslinguisticboundaries.Theygotowardsagreaterawarenessoftheinternationalcontextandtheneedtobalancelocalwithglobaldiscourses.Undoubtedlythisbroadenedthevisionoftranslationstudy.CONTENTS毕业论文Abstract......I摘要ⅢChapter1Introduction11.1TheCulturalTurnintheStudyofTranslation11.2StudiesofDomesticationandForeignization31.3ThePurpose,SignificanceandtheFrameworkoftheThesis4Chapter2TowardsDomesticationandForeignization52.1DefinitionsofDomesticationandForeignization52.2TheDisputesoverDomesticationandForeignizationinHistory72.3WhyHavetheDisputesAlwaysBeenGoingon?82.4AdvantagesandDisadvantagesofDomesticationandForeignization9Chapter3FactorsthatInfluenceTranslator’sSelectionofTranslationStrategies113.1TypesofText113.2SocialandCulturalBackground153.3TargetLanguageReaders153.4Translator’sAttitude17Chapter4TheApplicationoftheTwoStrategiestotheTwoEnglishVersionsofHongLouMeng194.1AGlimpseofHongLouMengandItsEnglishVersions194.2TheReasonsforChoosingThesetwoEnglishVersionsofHongLouMeng204.3AComparativeStudyoftheTwoVersionsofHongLouMeng214.4TranslatingHongLouMengAccordingtotheSocialCulture22Chapter5Conclusions25Bibliography27归化与异化翻译论文归化与异化翻译摘要翻译作为沟通不同语言与文化的桥梁，在跨文化交际中起着不可或缺的作用。译者在翻译的过程中总会面临翻译策略的选择。翻译策略是指译者在处理源语与译语语言文化差异时所用的方法。在翻译中有两种基本策略：归化和异化。本文主要从翻译学、语言学和跨文化交际的角度来讨论这两种翻译策略以及他们的应用。首先，文章概述了国内外翻译界对归化与异化研究的现状并指出继续深入研究的必要性；接着论述了语言、文化与翻译之间的相互关系；然后系统地讨论归化和异化这两种翻译策略，包括他们的定义，历史上的有关争论和当前的研究现状，并阐述了作者的观点。接下来本文讨论了影响译者选择翻译策略的因素，例如：文本类型、目标语读者的水平、翻译的社会历史背景、译者的翻译的目的及其文化态度等等。作者试图通过对这些因素进行详细分析，并结合具体例子，分别从语言和文化层面对中国古典名著《红楼梦》的两个英译本中归化与异化的应用进行比较研究（杨宪益译本和霍克斯译本），来论证异化与归化看似矛盾，实则相互补充的辩证关系；异化和归化因其各具特点，在不同情况下都有其存在的价值，过于强调其中的一种是片面的，不科学的；译者应该根据文本类型、翻译目的和读者水平等因素来选择合适的翻译策略，绝对归化和绝对异化都是行不通的。希望本文对翻译策略的研究能够给译者以启发，并达到进一步加强和丰富翻译理论、指导翻译实践的目的。关键词：翻译策略；归化；异化；应用DomesticationorForeignism-orientedSkillsinTranslationABSTRACTTranslation,abridgebetweendifferentlanguagesandcultures,playsanindispensableroleincross-culturecommunication.However,asatranslator,wehavetochoosewhichstrategytodealwiththeculturaldifferencesbetweenthesourcelanguageandthetargetlanguageintheprocessoftranslationwherethereexiststwomajortranslationstrategies---domesticationandforeignization.Inthisthesis,Iwilldiscussthesestrategiesandtheirapplicationfromtranslation,linguistics,andcross-culturalcommunicationperspectives.Inthethesis,Iwillfirsttalkaboutthecurrentresearchofthedomesticationandforeignizationinthetranslationcircleaswellaspointoutthenecessityforfurtherresearch.Then,Iwillillustratetherelationshipbetweenlinguisticsandtranslationaswellasbetweencultureandtranslatingandnextsystematicallydiscussthesetwotranslationstrategiesincludingtheirdefinitions,thecontroversyinhistoryandtheircurrentstudies.本文来自六;维*论-文~网Besides,Iwillcontinuetodealwithsuchneglectedfactorsasmayinfluencethetranslator?schoiceoftranslationstrategies:thetypeofthesourcetext(ST),thetranslationpurposes,theleveloftheintendedreaders,thesocialandhistoricalbackground,thetranslator?sattitudeandsoon.Finally,fromthelinguisticandculturalperspectives,thethesismakesacomparativestudyoftheapplicationofdomesticationandforeignizationbyanalyzingtypicalexamplesfromthetwoEnglishversionsofHongLouMengtranslatedbyYangXianyiandDavidHawkesrespectively.Thethesiswillconcludethatthesetwotranslationstrategieshavetheirrespectivefeaturesandapplicablevalue.IsincerelyhopethatthisresearchintotranslationstrategieswillenlightentranslatorsandmakealittlecontributiontotheprosperityoftranslationstudiesandtranslationpracticeinChina.Keywords:translationstrategy;domestication;foreignization;applicationStudiesofDomesticationandForeignizationSincethe“CulturalTurn”inthestudyoftranslation,thereisanewtrendinthefield:culture-orientedtranslation,whichviewstranslationnotonlyasaninter-lingualcommunicationbutalsoasaninter-culturalcommunicationbymeansofwhichcultureofonelanguagecanbeandshouldbetransmittedintothatofanother.E.A.Nidathinksthat“fortrulysuccessfultranslating,biculturalismisevenmoreimportantthanbilingualism,sincewordsonlyhavemeaningintermsoftheculturesinwhichtheyfunction”(Nida,2001:82).Translationisinitsessenceakindofinterculturalcommunicationandiscloselyrelatedtoculture.“Accordingly,competenttranslatorsarealwaysawareofthatultimatelywordsonlyhavemeaningintermsofthecorrespondingculture”(Nida,2001:139).Peoplehavepaidmoreandmoreattentionontheculturalfactors.However,the“gap”or“distance”betweenthesourcecultureandthetargetculturehasalwaysbeenahardnutfortranslatorstocrack.Generallyspeaking,therearetwomaintranslationstrategiesappliedbythetranslatorstotackletheproblem,oneisdomesticationandtheotherisforeignization.Theformerreferstothetranslationstrategy“whoseapplicationleadstoatransparent,fluentstylesothatthestrangenessoftheforeigntextfortargetlanguagereaders”isminimized,whiletheuseofthelatterbringsaboutatargettextwherethetranslatorretains“somethingoftheforeignismoftheoriginal”insteadof“followingthetargetlanguageconventions”(Shuttleworth&Cowie,2004:43).Somescholarspreferforeignizationwhileotherswouldliketoturntodomestication.ThetypicalrepresentativeofdomesticationisE.A.Nida,whoproposes“DynamicEquivalence”in毕业论文translationand“aimsatcompletenaturalnessofexpression…andtriestorelatethereceptortomodesofbehaviorrelevantwithinthecontextofhisownculture”(Venuti,2004:21).InChina,QianZhongshu(钱钟书)oncesaid,“thehighesttranslationcriterionofliteratureis?Sublimation?(“化境”)…thetranslationshouldbenaturalandkeeptheforeignflavor…”FuLei(傅雷)adheredto“resemblanceinspirit”ratherthan“resemblanceinform”.Ontheotherhand,L.Venutiproposes“resistanttranslation”which“avoidsfluency”and“challengesthetarget-languageculture”.Undoubtedly,headvocatesforeignization.InChina,LuXun(鲁迅),LiuYingkai(刘英凯),SunZhili(孙致礼)allprefertoadoptingforeignization.1.3ThePurpose,SignificanceandtheFrameworkoftheThesisThedisputesoverthechoiceofthesetwostrategieshavelastedforalongtime.BothinChinaandabroad,therearetwocontraryopinions.Somescholarsthinkthatdomesticationwillbecomemorepopular,whereasothersmaintainthatforeignizationwillbemorecommonlyadopted.Theyallliketoaffirmonetothenegationoftheother.Apparently,itisnotappropriatetoemphasizeonestrategytotheneglectoftheother.Thisthesissetsouttostudydomesticationandforeignizationfromadialecticalviewpointandaimstoproveanddrawtheconclusionthatthesetwostrategiesarejustifiedfortheirexistenceandaresupplementarytoeachother.Overemphasisofonestrategyfromastaticandabsoluteviewpointisone-sidedandunscientific.Wecanneverregardatranslationstrategyasabsolutenorcanweexcludeitcompletely.Weshouldtakeadialecticalviewoftranslationstrategies.Thestudyoftranslationstrategieswillprovidetranslatorswiththeoreticalguidanceintheirtranslationpracticeandwillcontributetotheprosperityoftranslationstudies.Chapter2TowardsDomesticationandForeignizationThischapteristowardstranslationstrategies.Firstly,itdiscussesthedefinitionsofdomesticationandforeignization.Then,itprobesintothedisputesoverthetwotranslationstrategiesinhistoryandexpresseswhythedisputesgoon.IntheendIpresentmyunderstandingontheadvantagesanddisadvantagesofdomesticationandforeignization.2.1DefinitionsofDomesticationandForeignization本文来自六;维*论-文~网Thetwotranslationstrategies,domesticationandforeignizationmaybenewtotheChinese,buttheconceptstheycarryhavebeenatleastforacenturyattheheartofmosttranslationcontroversies.Theyhavebeengivenvariousformulations,pastandpresent.Therootsofthetermscanbetracedbacktoalecturein1813:“UeberdieVerschiedenenMmethodendesUberstzens”(“OntheDifferentMethodsofTranslating”),deliveredbyFriedrichSchleiermacher,afamousGermantheologian,philosopherandtranslator,whoseGermantranslationofPlatoisstillwidelyreadandadmiredtoday,nearlytwohundredyearsaftertheyweredone,sohisviewsontranslationcarrycertainauthority.Inthespeechhearguedthat“thereareonlytwomethods.Eitherthetranslatorleavestheauthorinpeace,asmuchaspossible,andmovesthereadertowardshim;orheleavesthereaderinpeace,asmuchaspossible,andmovestheauthortowardshim.”(Venuti,2004:19-20).Itcanbeillustratedbythefollowingfigure:AlthoughSchleiermachergaveadetaileddescriptionofthesetwotranslationstrategies,hedidn?tproposedefinitetermsforeach.Differentscholarsdefinedthesetwotranslationstrategiesfromtheirownunderstandings.Forexample,LuXun(鲁迅,1984:301)thoughtdomesticationas“rewriting,changingtheforeignstoryintoChinesestoryandchangingtheforeignersintoChinese.”Andthought“translationislikegoingabroadtraveling,itmustreflectthesceneandflavoroftheforeigncountries…”KePing(柯平,1993:23)thoughtthat“adaptation”wasequaltodomestication,which“istotranslatethewordsofthesourcelanguageintowordsofthetargetlanguagewhicharenotonlyusedwiththesamefrequencyastheoriginalwordsintheirownlanguage,butalsoaddedculturalcolorsofthetargetlanguage.Theadvantageofadaptationistomakethetranslationreadnativeandexpressive”.LiuYingkai(刘英凯,1987:58)pointedthat“domesticationisconformingthesourcelanguagetotargetlanguage:translatingEnglishintoChinesemeansthoroughsinicizingwhiletranslatingChineseintoEnglishmeanscompletelywesternization.”Somescholarsuseothertermstoreferforeignization,suchas“alienation”,“Europeanization”or“westernization”.Inmyopinionthesedefinitionsarenotsoscientific;mostofthesedefinitionsarefocusedonthecontentandlanguageforms.Forexample,LuXun?sdefinitionisone-sidedandlackofcompleteness,forhisdefinitiononlyconcernsputtingforeignlanguageintoChinese.KePing?sdefinitionnarrowsdownthescopeofdomestication.LiuYingkai?sdefinitionstressestoomuchofthenegativesideofdomestication.ItwasLawrenceVenuti,anItalianAmericantranslationtheorist,whofirstcoinedthesetwotranslationstrategiesinhisbookTheTranslator?sInvisibility—AHistoryofTranslation:adomesticatingmethod(domestication)isanethnocentricreductionoftheforeigntexttotarget-languageculturalvalues,bringingtheauthorbackhome,andaforeignizingmethod(foreignization)isanethnodeviantpressureonthosevaluestoregisterthelinguisticandculturaldifferenceoftheforeigntext,sendingthereaderabroad(200毕业论文4:20).Sogenerallyspeaking,domesticationisaTL-culturallyorientedtranslationstrategyinwhichanatural,fluentstyleisadoptedinordertominimizethelinguisticandculturalstrangenessoftheforeigntextfortargetlanguagereaders;foreignizationisaSL-culturallyorientedtranslationstrategyinwhichtheoriginalformsandcontent,especiallytheoriginalculturalfeaturesarekeptinordertoretaintheforeignism.2.2TheDisputesoverDomesticationandForeignizationinHistoryTranslation,tosomeextent,hasexistedsincepeoplebegantousedifferentlanguagestocommunicatewithoneanother.Translationisalmostasoldasoriginalauthorshipandhasahistoryashonorableandascomplexasthatofanyotherbranchofliterature.Asweallknow,intheprehistorictime,thecommunicationandassimilationstartedamongthepeopleintheworld,butwehavelittleinformationaboutwhentranslationactivitiesreallybegan.Accordingtothematerialsathand,inZhouDynastyinChina,ZhouLi(《周礼》)andLiJi(《礼记》)hadtheexplicitrecordationoftranslation.Thereweredifferentformaladdressformsfortranslatorsindifferentplaces.“五方之民，言语不通，嗜欲不同。达其志，通其欲，东方曰寄，南方曰象，西方曰狄鞮，北方曰译。”(陈福康,2000:3).InEurope,strictlyspeaking,thefirsttranslationversionisOdyssey,translatedfromGreektoLatinbyLiviusAndronicusinthemiddleofthe3rdcenturyB.C(谭载喜,1991:4).Sotranslationpracticehashadalonghistoryforseveralthousandsofyears.Wheneverthereisatranslationpractice,translatorsdefinitelyapplycertainstrategies.Thedisputesoverchoosingstrategiesalwaysgowiththetranslationpractices.WhyHavetheDisputesAlwaysBeenGoingon?Fromthereviewoftheargumentsoverdomesticationandforeignization,itisnotdifficultforustofindthattranslatorsalwaystendtooverstresstheimportanceofonestrategyandignoretheroleoftheother.Theywanttoproposeauniversalstrategyfromtheirownposition.Thatiswhythedisputeshavealwaysbeengoingon.Thetranslatorswhopreferforeignizationhavegivenfivereasons(郭建中,1998:13):(a)ItisnecessaryfortheTLreaderstoexposethemselvestoforeigncultures,whichisusuallytheirgoalinreadingtranslatedworks.篇三：翻译法-同化翻译和异化翻译对于非政治或是法律上的翻译，原则上可以清楚表达意思就可以了，不一定是一样才正确。你们餐馆的翻译很形象，比我上面举的例子要生动好多。Stirfryrice感觉比fryrice生动些，因为好的炒饭，是一颗颗的米饭，不是整团的，所以这个stir有强调烹饪时的搅拌和抛起的过程。Good！Sizzling体现是上菜时的效果，吱吱的声音，让人感觉很热乎很好吃。hotplate/pot则交代的是用什么容器烹饪，着重在解释。让有文化差异的人，更容易理解点的是什么样的一道菜。下面顺带上上我的翻译课笔记。翻译法：归化翻译和异化翻译AssimilationandDissimilationinTranslation归化翻译：改造外来文化，就是本民族化，本土化。是以目的语文化为归宿，主张译文尽量适应、照顾目的语的文化习惯，为读者着想，替读者扫除语言文化障碍。异化翻译：就是接受外来文化或是外国化。是以源文化为归宿，提倡译文应当尽量去适应照顾源语的文化及原作者的遣词用字习惯。Function：归化的翻译，在理论上把语言看作是交际的工具，实践中要使译文通顺，要让译文读者读起来像是读母语的创作，就要把文化因素的差异尽量缩小，要改变、要调整原文，追求的是译文的通顺自然。异化的翻译，目的是尽量保留源语的语言与文化特点，要通过移植达到文化交流的目的，要通过异化的译文让读者了解异国风情、异国的先进文化和异国语言的特点，以补充本民族文化之不足，以丰富本民族语言的表达法。example：Shakespeare?sSonnet18十四行诗18首ShallIcomparetheetoasummer'sday?［归化译法］能否把你比作春日璀璨？［异化译法］能否把你比作夏日璀璨？译语国家的夏天酷热难耐,一点也不柔和可爱,那么莎士比亚十四行诗中的“ShallIcomparetheetoasummer＇sday”能否将夏天按词义直译出来呢?从语义加文学的角度表达了自己的观点,但读者是有想象力的,读这首诗可以获得鲜明的印象,知道英格兰的夏天是美好的,因此不会产生误会,反而会加深对英国文化的理解。2)名词的异化和归化翻译Spicybeancurd&MapodoufuDunpline&JiaoziPeking&Beijing中国文化传播越来越广泛，中国国际地位的提升，许多的叫法都因这些影响的不断深入发生着变化。如：麻婆豆腐，开始译为辣豆腐；而后其的广泛推广，中国人也不需迁就foreignor的叫法顺口，进而都用拼音读法。（学日语的同学都知道，小日本也管这个叫Mabodoufu）。Peking北京，在80年代的时候，老外都管我们的首都叫"peking"，而现在几乎没有这种叫法了。Dunpine：这个和老外的dunpline不是一回事。（小日本也管饺子－jiaoza）而现在也不怎么叫dunpline，改叫Jiaozi。