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中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 版權(quán)信息
- ISBN：9787544617154
- 條形碼：9787544617154 ; 978-7-5446-1715-4
- 裝幀：暫無
- 冊數(shù)：暫無
- 重量：暫無
- 所屬分類：>
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 本書特色
本書是“國外翻譯研究叢書”之《中國翻譯話語英譯選集(上)》，主要對中國古老的翻譯實踐及翻譯論述的發(fā)展脈絡(luò)作了系統(tǒng)的梳理，并按照時間順序詳盡地展示出一幅宏大的中國傳統(tǒng)翻譯話語畫卷。該書可供各大專院校作為教材使用，也可供從事相關(guān)工作的人員作為參考用書使用。
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 內(nèi)容簡介
《中國翻譯話語英譯選集(上冊)：從*早期到佛典翻譯》系統(tǒng)梳理了中國古老的翻譯實踐及翻譯論述的發(fā)展脈絡(luò)，遵循獨特的選、譯、評、注原則，按照時間順序詳盡地展示出一幅宏大的中國傳統(tǒng)翻譯話語畫卷。本書的出版對于國際學(xué)術(shù)界了解中國傳統(tǒng)翻譯話語具有重要的意義，是中國的翻譯論述、翻譯研究走向世界征途中的重要一步，對國內(nèi)的翻譯研究，尤其對挖掘中國的傳統(tǒng)譯論、并對其進(jìn)行新的解讀，是一個頗大的推動。
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 目錄
advisers
acknowledgements
map: lands of the silk road: eastern aspect at the beginning of the 21 st century
chronology of chinese dynasties
conversion table: pinyin to wade-giles
about the editor
about the translators
introduction
part one: from earliest times to the eastern han dynasty (25--220 ce)
overview
1
laozi (b. c. 570 bce)
the constant way (tao)
from chapter 1, tao-te-ching 道德經(jīng)
2
laozi (b. c. 570 bce)
trustworthy words are not beautiful
from chapter 81, tao-te-ching 道德經(jīng)
3
kongzi (confucius) (traditionally 551-479 bce)
clever words can hardly be part of true virtue
from verse 3, book 1, lunyu 論語 (theanalects)
4
kongzi (confucius) (traditionally 551-479 bce)
learn to develop moral qualities
from verse 6, book 1, lunyu 論語 (the analects)
5
kongzi (confucius) (traditionally 551-479 bce)
a learned man
from verse 7, book 1, lunyu 論語 (the analects)
6
kongzi (confucius) (traditionally 551-479 bce)
substance and attention to form and beauty
from verse 18, book 6, lunyu 論語 (the analects)
7
kongzi (confucius) (traditionally 551-479 bce)
the absolute essential
from verse 7, book 12, lunyu 論語 (theanalects)
8
kongzi (confucius) (traditionally 551-479 bce)
sincerity is all-important
from verse 18, book 15, lunyu 論語 (theanalects)
9
kongzi (confucius) (traditionally 551-479 bce)
get your meaning across
from verse 41, book 15, lunyu 論語 (theanalects)
10
kongzi (confucius) (traditionally 551-479 bce)
he who is sincere will be trusted
from verse 6, book 17, lunyu 論語 (theanalects)
11
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
how much use can there be in a minor art?
from "xiaobian"小辨 (minor arts), chapter 74, da dai liji 大戴禮記 (elder dai's book of rites)
12
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
the relationship between language and meaning
from "xici zhuan shang" 系辭傳上 (appended statements, part 1, chapter 12), zhouyi 周易 (zhou changes)
13
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
the man of true virtue
from "wenyanzhuan qianjiusan" 文言傳·乾九三 (sayings on patterning [with reference to] the third line of hexagram 1, qian or heaven), zhouyi 周易 (zhou changes)
……
biographies of persons mentioned in the text
works cited
references
title index
name index
general index
acknowledgements
map: lands of the silk road: eastern aspect at the beginning of the 21 st century
chronology of chinese dynasties
conversion table: pinyin to wade-giles
about the editor
about the translators
introduction
part one: from earliest times to the eastern han dynasty (25--220 ce)
overview
1
laozi (b. c. 570 bce)
the constant way (tao)
from chapter 1, tao-te-ching 道德經(jīng)
2
laozi (b. c. 570 bce)
trustworthy words are not beautiful
from chapter 81, tao-te-ching 道德經(jīng)
3
kongzi (confucius) (traditionally 551-479 bce)
clever words can hardly be part of true virtue
from verse 3, book 1, lunyu 論語 (theanalects)
4
kongzi (confucius) (traditionally 551-479 bce)
learn to develop moral qualities
from verse 6, book 1, lunyu 論語 (the analects)
5
kongzi (confucius) (traditionally 551-479 bce)
a learned man
from verse 7, book 1, lunyu 論語 (the analects)
6
kongzi (confucius) (traditionally 551-479 bce)
substance and attention to form and beauty
from verse 18, book 6, lunyu 論語 (the analects)
7
kongzi (confucius) (traditionally 551-479 bce)
the absolute essential
from verse 7, book 12, lunyu 論語 (theanalects)
8
kongzi (confucius) (traditionally 551-479 bce)
sincerity is all-important
from verse 18, book 15, lunyu 論語 (theanalects)
9
kongzi (confucius) (traditionally 551-479 bce)
get your meaning across
from verse 41, book 15, lunyu 論語 (theanalects)
10
kongzi (confucius) (traditionally 551-479 bce)
he who is sincere will be trusted
from verse 6, book 17, lunyu 論語 (theanalects)
11
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
how much use can there be in a minor art?
from "xiaobian"小辨 (minor arts), chapter 74, da dai liji 大戴禮記 (elder dai's book of rites)
12
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
the relationship between language and meaning
from "xici zhuan shang" 系辭傳上 (appended statements, part 1, chapter 12), zhouyi 周易 (zhou changes)
13
(attributed to) kongzi (confucius) (traditionally 551-479 bce)
the man of true virtue
from "wenyanzhuan qianjiusan" 文言傳·乾九三 (sayings on patterning [with reference to] the third line of hexagram 1, qian or heaven), zhouyi 周易 (zhou changes)
……
biographies of persons mentioned in the text
works cited
references
title index
name index
general index
展開全部
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 節(jié)選
《中國翻譯話語英譯選集（上冊）：從*早期到佛典翻譯》系統(tǒng)梳理了中國古老的翻譯實踐及翻譯論述的發(fā)展脈絡(luò)，遵循獨特的選.譯、評、注原則，按照時間順序詳盡地展示出一幅宏大的中國傳統(tǒng)翻譯話語畫卷。《中國翻譯話語英譯選集(上冊):從*早期到佛典翻譯》的出版對于國際學(xué)術(shù)界了解中國傳統(tǒng)翻譯話語具有重要的意義，是中國的翻譯論述、翻譯研究走向世界征途中的重要一步，對國內(nèi)的翻譯研究，尤其對挖掘中國的傳統(tǒng)譯論、并對其進(jìn)行新的解讀，是一個頗大的推動。
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 相關(guān)資料
插圖：spiritual forms, and as remarks about taste, preferences, and constraints. The passages are framed by annotations and commentaries. The annotations provide historical, textual, contextual and other information to facilitate understanding of the passages translated. The commentaries at the end of each passage highlight links between entries and give the present editor's comments on the ideas expressed in them. Both the annotations and the commentaries are presented in terms of contemporary concerns and preoccupations. This present-day voice interweaves with voicesfrom the past to set into motion a dialogic operation predicated upon the belief that there is no"innocent" writing. The Buddhist project of the past was rooted in ideology, just as the presentanthology is driven by the ideology of the editor. It is an ideology of intervention that works ontwo fronts. First, it seeks to make available for study a major non-western perspective from whichto look at general, technical or theoretical issues relating to translation, and thereby to promote aninternational translation studies, one that is less limited by the Eurocentric mode that dominatesthe present scene. Second, it seeks to re-root/re-route the development of translation studies in China by producing a work of translation through which researchers unfamiliar with classical Chinese can acquaint themselves with traditional writings about translation - a circuitous path, no doubt, but important for opening new possibilities for development？II. OVERALL TRANSLATION POLICYThe overall translation policy is informed by the editor's view that this particular anthology high-lights translation as a form of cultural representation, and not merely as a process ofinterlingualcommunication. The aim is to achieve what Kwame Anthony Appiah calls "thick translation",that is a way of translating that can promote in the target language culture a fuller understand-ing of and a deeper respect for the culture of the Other. For the present anthology, whose editorand translators are all Chinese, thick translation takes the form of self-representation rather thanrepresentation of the Other, and is aimed at promoting in the target language culture a fullerunderstanding of and a deeper respect for Chinese culture.iv~ For a fuller exposition ofthe ideology ofintervention which this anthology is meant to serve, see Martha RY.Cheung, "Representation, intervention and mediation: a translation anthologist's reflections on the complexitiesof translating China" （Cheung forthcoming a）. For a discussion of the related issue of why the articulation ofideological position is important, see Martha P.Y. Cheung, "Politics of representation: a translation anthologist'sself-examination" （Cheung 2005a）. For a more detailed mapping of the directions for theoretical developments in the discipline of translation studies on the Chinese mainland, see Martha P.Y. Cheung, "A few suggestionsfor the development of Chinese theoretical discourse on translation"對中國譯理論建設(shè)的幾點建義Zhongguo yixue lilun fianshe de fidian fianyi, Cheung 2004）.The term "thick translation" was first used by Kwame Anthony Appiah, who invented the expression as avariation of the term "thick description" popularized by the ethnographer Clifford Geertz, who in turn borrowedit from the philosopher Gilbert Ryle. Ryle the philosopher is interested in "the thinking of thought", and "thickdescription" is a mode of description aimed at articulating the "immense though unphotographable differences"between acts and behavionr that are apparently similar or identical （Ryle 1971:480）. Geertz applies Ryle's insightto ethnographical work, and emphasizes that "thick description" should be used for observing, understanding,interpreting, describing, and "inscribing" another culture in writing （Geertz 1973:19）. "Thick description", ac-cording to Geertz, is not the same as total description and, because of its interpretive nature, it is always partialand incomplete, though more adequate and more thorough than "thin" or "less thick" descriptions. Appiah, inturn, develops his notion of "thick translation" from Geertz's "thick description". To him, "thick translation"serves a specific political and pedagogical purpose, and that is to promote in the target language culture a fullerunderstanding of and a genuinely informed respect for the cultures of others （Appiah 2000:427）.
中國翻譯話語英譯選集(上冊)-從最早期到佛典翻譯 作者簡介
張佩瑤：香港浸會大學(xué)講座教授，翻譯學(xué)研究中心主任，協(xié)理副校長。在學(xué)術(shù)研究和翻譯實踐等方面均取得驕人成績，著有多篇翻譯批評、翻譯史、翻譯理論及翻譯教學(xué)方面的文章；英譯文學(xué)作品包括韓少功、劉索拉、朱天心、賴聲川及榮念曾等名家作品。曾與黎翠珍合編An Oxford Anthology of Contemporary Chinese Drama(香港：牛津出版社，1997)，合作編譯《禪宗語錄一百則》(香港：商務(wù)，1997)。主編《牛津少年百科全書》(香港：牛津出版社，1998)、Hong Kong Collage：Contemporary Stories and Writing(香港：牛津出版社．1998)、Travelling with a Bitter Melon-Selected Poems(1973-1998)by Leung Ping-kwan(香港：Asia，2000、2002)、An Illustrated Chinese Materia Medica(香港：香港浸會大學(xué)中醫(yī)藥學(xué)院，2004)及Chinese Discourses on Translation：Positions and Perspec-tives(Special Issue of The Translator.UK：St Jerome Publishing，2009)。
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