《师说英译赏析》PPT课件.ppt

师说 翻译比较,谢弋，叶封锁，何略韬,师说,古之学者必有师。师者，所以传道受业解惑也。人非生而知之者，孰能无惑？惑而不从师，其为惑也，终不解矣。生乎吾前，其闻道也固先乎吾，吾从而师之；生乎吾后，其闻道也亦先乎吾，吾从而师之。吾师道也，夫庸知其年之先后生于吾乎？是故无贵无贱，无长无少，道之所存，师之所存也。 嗟乎！师道之不传也久矣！欲人之无惑也难矣！古之圣人，其出人也远矣，犹且从师而问焉；今之众人，其下圣人也亦远矣，而耻学于师。是故圣益圣，愚益愚。圣人之所以为圣，愚人之所以为愚，其皆出于此乎？爱其子，择师而教之；于其身也，则耻师焉，惑矣。彼童子之师，授之书而习其句读者，非吾所谓传其道解其惑者也。句读之不知，惑之不解，或师焉，或不焉，小学而大遗，吾未见其明也。巫医乐师百工之人，不耻相师。士大夫之族，曰师曰弟子云者，则群聚而笑之。问之，则曰：“彼与彼年相若也，道相似也。位卑则足羞，官盛则近谀。”呜呼！师道之不复，可知矣。巫医乐师百工之人，君子不齿，今其智乃反不能及，其可怪也欤！ 圣人无常师。孔子师郯子、苌弘、师襄、老聃。郯子之徒，其贤不及孔子。孔子曰：三人行，则必有我师。是故弟子不必不如师，师不必贤于弟子，闻道有先后，术业有专攻，如是而已。 李氏子蟠，年十七，好古文，六艺经传皆通习之，不拘于时，学于余。余嘉其能行古道，作师说以贻之。,韩愈 简介,韩愈（768824）唐代文学家、哲学家。字退之，河阳（今河南省焦作孟州市）人，汉族。祖籍昌黎（今辽宁义县），世称韩昌黎。晚年任吏部侍郎，又称韩吏部。谥号“文”，又称韩文公。他是唐代古文运动的倡导者，主张学习先秦两汉的散文语言，破骈为散，扩大文言文的表达功能。宋代苏轼称他“文起八代之衰”，明人推他为唐宋八大家之首，与柳宗元并称“韩柳”，有“文章巨公”和“百代文宗”之名。作品都收在昌黎先生集里。韩愈还是一个语言巨匠。他善于使用前人词语，又注重当代口语的提炼，得以创造出许多新的语句，其中有不少已成为成语流传至今，如“落阱下石”、“动辄得咎”、“杂乱无章”等。在思想上是中国道统观念的确立者，是尊儒反佛的里程碑式人物。 韩愈三岁而孤，受兄嫂抚育，早年流离困顿，有读书经世之志，虽孤贫却刻苦好学。20岁赴长安考进士，三试不第。2535岁，他先中进士，三试博学鸿词科不成，赴汴州董晋、徐州张建封两节度使幕府任职。后回京任四门博士。3649岁，任监察御史，因上书论天旱人饥状，请减免赋税，贬阳山令。宪宗时北归，为国子博士，累官至太子右庶子，但不得志。5057岁，先从裴度征吴元济，后迁刑部侍郎。因谏迎佛骨，贬潮州刺史。移袁州。不久回朝，历国子祭酒、兵部侍郎、吏部侍郎、京兆尹等职。政治上较有作为。诗力求险怪新奇，雄浑而重气势。,译文来源,1. VI选自戴抗选，谢百魁译，中国历代散文一百篇。北京：中国对外翻译出版公司，1996年。 2. V2选自中国文学出版社编，中国文学古代散文卷（汉英对照），外语教学与研究出版社，1998年。 3. V3为罗经国译，选自英语学习2003年第9期。,选词的艺术,谢弋,从哲理上选词,人非生而知之者，孰能无惑？ V1：Man is not born with knowledge. Who can deny that he has puzzles? V2：As men are not born wise, who can be free from ignorance? V3：Since no one is born omniscient, who can claim to have no doubts?,“生而知之”一语出自论语：“子曰：生而知之者，上也。”意即“生下来就有知识、懂道理的人”。古汉语中的“知”主要有两个范畴的含义：一是动词“知道”、“了解”及名词“知识”、“知觉”等；二是通假“智”，也就是“聪明的”或“聪慧”、“智慧”。V1、3分别选用knowledge和omniscient，倾向于选择第一范畴的意义，V2的wise则倾向于第二个范畴。韩愈借用孔子哲学思想，主要是从求师、求学出发，结合该句所要表达的哲理来看，选择第一范畴的意义比较合适。,而就omniscient和knowledge的选择而言，omniscient意为“无所不知的”，比knowledge更贴合原文意思。 译文修改：Since no one is born omniscient, who can be free from puzzles?,从概念上措词,师者，所以传道、授业、解惑也。 V1: A teacher is one who passes on the truth, imparts knowledge and solves puzzles. V2: A teacher is who passes on the truth and dispels ignorance. V3: A teacher is one who could propagate the doctrine, impart professional knowledge and resolve doubts.,“传道”、“授业”、“解惑”是三个概念：“道”为儒家学说，“业”为学业知识，“惑”为疑难。此处V2将 “授业、解惑” 合译为dispel ignorance ，严重影响了原文的意思表达。“授业”这一概念在文中多次出现，跟“传道”、“解惑”一起构成了对“师”的阐释，不可略去。故V1、V3使用一一对应的直译更为妥当。,“道”，除了“道理、真理”外，在此处又有“儒家学说”的意思。所以V3使用的doctrine（教义，教条）要比V1、V2的truth要好。Propagate（传播、普及）也比pass（传递）贴切。在knowledge前加了形容词professional也更贴近“业”的概念。 译文修改：A teacher is one who propagates the doctrine, imparts professional and solves puzzles.,从理解上用词,三人行，则必有我师。 V1：When three persons walk together, one of them can surely be my teacher. V2：Out of my two fellow-travelers one must be qualified to be my teacher. V3：Whenever walking in a company of several persons, there among them must be someone worth my learning from.,在汉语的模糊性中，“五”、“九”、“万”等都只是表示“多、高”等程度而不是精确数字，如“五光十色”、“九牛一毛”、“万无一失”等。在模糊语意中，“三”是尤其要注意的，甲骨文中三木为森，三人为众，“三”经常被用作模糊概念。,原文中的“三”，并不能作为一个精确概念，而是虚指或者比喻性说法。V2的two fellow-travlers已经将“三”理解表达为精确数字。V1直截了当的three，出于文化差异外国人不一定能理解。V3的a company of several persons，较为符合英文的思维逻辑，也切合原文含义，准确表达了“三”的含义。,小结,翻译中，词语选择是一个重点。翻译时要通过反复对比词语本身释义、外延含义和中西方理解角度，仔细斟酌选择合适用词，才能在最大程度上保留原神韵的同时，产出文学性、艺术性俱佳的译文。,修辞手法,修辞手法: 反问,吾师道也，夫庸知其年之先后生于吾乎？ V1: It is the truth that I endeavour to learn. Must I know beforehand whether my teacher was born earlier or later than I? V2: As I seek the truth, I need not worry whether my teacher is my senior or junior. V3: Since what I desire to learn is the doctrine, why should I care whether he was born before me or after me?,修辞手法: 反问,析：原句是反问句，V2译成陈述句，失去了原文的韵味。V1把一句话译成两句，且后一句是一般疑问句，非反问句。只有V3用了反问句，且反诘、强调的语气比V1、V2好很多，更符合原句的韵味。但V3中的“doctrine”一般指“教条”或“法律条文”，而“师道”指学习道理，探索真理，因而我们建议其改译为“As I seek Tao,why should I care whether he was born before me or after me?” 附：原文的意思是“因为我是向他学习道理，难道还用得着问他是先于我出生还是后于我出生吗？”。,小结,反问句故意发出无疑之问，不作回答，让对方或读者自己体会其含义。故在翻译时，宜保留其反诘的语调，这样会比正面陈述更加有力，也更符合原文的韵味。,修辞手法: 对偶,是故无贵无贱，无长无少，道之所存，师之所存也。 V1: Therefore, no distinction should be made between the noble and the humble or between the young and the old. Where lies the truth, there is a teacher. V2: Whether he is noble or common, older or younger, whoever knows the truth can be a teacher. V3: Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher. ,修辞手法: 对偶,析：此句是对偶句，其中“贵”对“贱”，“长”对“少”，语义相反；“道”对“师”。V2处理得较差，没体现出对偶的美感,如noble 和 common并非语义相反的对应词。V1和V3处理得较好。V1的noble对humble产生了听觉美，两个结构划一的betweenand很有视觉美，句式“Where lies,there is 也使用了仿句，即模仿了“ Where there is a will, there is a way.”，具有美学追求。V3的high or low in position, young or old in age 也体现了对称美。不过我们建议把V1、V3的young and old 改为old and young，更符合原文，另外从仿句的仿真程度考虑，我们建议把Where lies,there is改为Where there is,there is 综合起来，我们建议译文修改为：Therefore, it does not matter whether a person is high or low in position, old or young in age. Where there is Tao, there is a teacher.,小结,对偶句结构上平行对称、句法相似、语义关系相反或相衬，因而在翻译时，译文要像原文那样讲究形式及语义对称，给人一种听觉或视觉的美感。,修辞手法:排比,古之圣人，其出人也远矣，犹且从师而问焉；今之众人，其下圣人也亦远矣，而耻学于师。 V1: Sages in olden times outstripped by far the ordinary people. Nevertheless, they had teachers and asked them questions. Nowadays the multitude, though much inferior to sages, are ashamed of being instructed by teachers. V2: The old sages were far superior to common men, yet they sought the truth from teachers. Most men of today are far below those sages, yet they think it shameful to learn. V3:Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teachers as a disgrace.,修辞手法:排比,析：这个句群其实是 “排比+对偶”的形式。排比形式上讲究整齐，目的在于加强语势，提高表达效果。V1只是一般的陈述，没有原文形式上的美感。V2和V3前后句间在形式上都有一定的整齐性，但还不够完美，V2前句用了superior to，后句应该用inferior to 来形成对应；同理，V3后句用了inferior to,前句应该用superior to来形成对应。另外，三个版本都把原来的一句话译成两句或以上，其实，译文中也可以使用分号把原文译成一句话的。综上，我们建议将原文译成：The old sages, though much superior to the ordinary people, had teachers and asked them questions; the multitude today, though much inferior to those sages, think it shameful to be instructed by teachers.,小结,在翻译排比句时，特别要注意其形式以及语义的整齐对应性。尽量保持原文的韵味，使译文与原文保持一致性。,翻译技巧中的变通,何略韬,变通：转换,是故圣益圣，愚益愚。 V1: As a consequence, sages become more sage, and ignoramuses more ignorant. V2: That is why sages become more sage, while fools more foolish. V3: Thus, wise men become more wise and unlearned men become more foolish. 原文“圣益圣，愚益愚”是对偶句，句中的第一个“圣”和“愚”是名词，第二个“圣”和“愚“是形容词，这种结构是在古汉语中经常用到的修辞手法。,变通：转换,V1: As a consequence, sages become more sage, and ignoramuses more ignorant. V2: That is why sages become more sage, while fools more foolish. V3: Thus, wise men become more wise and unlearned men become more foolish. 在第一句中，3个译文都做得不错，做到了用前后两个相同的词，但不同词性来翻译，尽可能与原文相符。可是第二句中，3个译文翻译得不太好，与对偶的含义有点出入，应该按照第一句那样的结构翻译。不过相比之下，V2版本的句式用了一个从句来连接两部分，而V1和V3则是用and来连接两个小句，显得有点累赘和不太符合英语的习惯。因此我们决定在V2的基础上修改一下词语，使之达到对偶的要求。,变通：转换,我们这里把译文稍微修改为： As a consequence, sages become more sage, while fools more fool. 根据朗文词典，fool除了可以作名词，还可以作形容词，意思仍然是foolish或silly或stupid，因此可以借用,变通：叙事与表态,爱其子，择师而教之；于其身也，则耻师焉，惑矣！ V1: Loving parents may select teachers to instruct their children. But when it comes to themselves, they feel it a disgrace to be taught by them. V2: A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. V3: It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. 一般来说，句中若有叙事部分和表态部分，英语常常是表态部分（判断，结论等）在前，叙事部分（事实，描写等）在后，即先总提后分述， 或先讲结果后追叙过去，汉语的顺序往往相反；句中若有长短部分，英语常常是先短后长，即头轻脚重，汉语的顺序则往往相反。,变通：叙事与表态,爱其子，择师而教之；于其身也，则耻师焉，惑矣！ 原文中的“惑”是表态部分，语言单位很短，位于较长的叙事“爱其子，择师而教之；于其身也，则耻师焉”部分之后；在英语当中，“惑”这种表态部分应该位于长结构的叙事部分之前。,变通：叙事与表态,V1: Loving parents may select teachers to instruct their children. But when it comes to themselves, they feel it a disgrace to be taught by them. V2: A man who loves his son chooses a teacher for him but is ashamed to find one for himself. This is entirely wrong. V3: It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. V1和V2中，运用了顺译的手法翻译了叙事部分和表态部分，虽然意思也比较清楚，可是句式过于松散，特别是V1，影响到原文叙事与表态在语义上的紧密度。V2表态部分的翻译似乎也与原文有所出入。然而V3和前两者不一样，符合了英语的习惯用法，而且句子之间关系比较紧密，因此更为可取。,变通：重构,句读之不知，惑之不解，或师焉，或不焉，小学而大遗，吾未见其明也。 V1：For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. It is indeed learning the lesser but giving up the greater. I do not see its wisdom. V2: If we want to learn to read but not to dispel ignorance, we are learning the lesser and giving up the greater, which is hardly intelligent. V3: I dont think it wise to learn from the teacher when one doesnt know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. 重构是解决语序及表达层次障碍的最彻底的变通手段，也是保证目的语可读的最佳手段，最便于发挥译文的优势。,变通：重构,句读之不知，惑之不解，或师焉，或不焉，小学而大遗，吾未见其明也。 就原文语段而言，“吾未见其明也”是中心句，因为这句是前面阐述后推出的一个观点。原文意思大致是，不了解句读（指句子的停顿），疑惑没有弄明白，有的（指句读之不知）向老师求解，有的（惑之不解）却不向老师求解，小的方面去学习，大的方面却遗漏了，我并未看见他的明事理啊 ！,变通：重构,V1：For lack of reading skills, one seeks the help of teachers, while for unsolved puzzles, one acts contrariwise. It is indeed learning the lesser but giving up the greater. I do not see its wisdom. V2: If we want to learn to read but not to dispel ignorance, we are learning the lesser and giving up the greater, which is hardly intelligent. V3: I dont think it wise to learn from the teacher when one doesnt know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. 首先看V2，把“句读之不知，惑之不解，或师焉，或不焉”翻译成“If we want to learn to read but not to dispel ignorance”首先在意思上就有偏差，中文翻译大致为“如果我们想学习如何理解书本的知识，但不解决疑难问题”明显意思就不同，而且也没有把后面“或师焉，或不焉”翻译出来，还把中心句翻译为一个定语从句，做法不太妥当。 V1和V3则比较贴近原文，但是V1没V3重构得彻底。而且句式上来说，V3也能能抓住中心句。句子之间的逻辑关系也相对于V1来说要紧密。,变通：代词,巫医乐师百工之人，君子不齿，今其智乃反不能及，其可怪也欤！ V1: Physicians, musicians, and artisan are refused to be treated as equals by gentlefolks, yet these turn out to be less intelligent than those. Is it not strange? V2: Physicians, musicians and artisans are despised by gentlemen, yet they seem to be more intelligent. Is this not strange? V3: Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people.,变通：代词,巫医乐师百工之人，君子不齿，今其智乃反不能及，其可怪也欤！ 原文“其智乃反不能及”中的代词“其”指代的是“君子”，动词“不能及”后面承前省略去了宾语“巫医乐师百工之人”。,变通：代词,V1: Physicians, musicians, and