散文阅读与翻译 (1)学生.doc

散文阅读赏析与翻译（小课）材料（一）I About prose1. What is prose? (翻译的定义)Written language in its usual form as oppsed to poety- Longman Dictionary (不是诗歌的语言形式)Ordinary non-metrical form of written or spoken language（非押韵的书面或口头语言） OxfordIn its broad sense it refers to all the ordianry non-metrical forms of writtten or spoken language.In its narrow sense, it refers to only essays（随笔，小品文）.2. How to read prose as a reader?(如何欣赏英语散文)-reading for meaning to understand and respond critically to what is being said.-reading for appreciation Identify the textual features and rhetorical stategies typical of the genre youre reading Think about them in terms how well they achieve the witers purpose.More specific：Lexical level: general/specific; simple/complex, descriptive/evalutative, formal/informal, literary/ non-literary Syntactical level: short/long; simple or compound complex: declarative/Exclamative/ Interrogative/ Rhetorical level1. There are mornings even now when I arrive in my study like a demigod who has been given a planet to play with. (Simile)2. And perhaps, as Mr. Dunnel tells us the future is their too, winking at us. (Personification) 3. After hours of simmering and thickening and thinning for I never rush the business and keep peering into the pan, tasting, muttering a spell of two. (Assonance)4. I am a pessimist in the morning and an optimist at night, am defeated on Tuesday and insufferably victorious by Friday. (Antithesis)5. I settle deep in my chair, two hundred pounds of portentousness, and with some first rate character touches in the voice and business with pipe I begin: “ Well, I must say that in your place- And inside I am bubbling with delight.”(Hyperbole, ridicule) 6. I do not believe in business hospitality, which has the seed of corruption in it. (Metaphor) 7. There is no more hanging out, no more sightseeing, no further necessity for bright talk. (Parallelism and repetition)8. On one of those sober and rather melancholy days, in the later part of Autumn, when the shadows of morning and evening almost mingle together, and through a gloom over the decline of the year, I passed several hours in rambling about Westminster Abbey. (Periodical sentence) 9. He must go forth into the country; he must sojourn in villages and hamlets; he must visit castles, villas, farmhouses, cottages; he must wander through parks and gardens; along hedges and green lanes; he must loiter about country churches, attend wakes and fairs and other rural festivals, and cope with the people in all their conditions, and all their habits and humors. (Rhyming and parallelism)Discourse level：cohesion and coherence（语篇的衔接与连贯）Cohesive devices Transition Information orderII Basics of translation theories1. What is translation?(翻译的定义)The Oxford English Dictionary: to turn from one language into another(从一种语言转换成另一种语言);Websters third New International Dictionary of the English Language: to turn into ones own or another language(转换成本族语或另一种语言)。简言之，翻译是一种“语言转换”活动。Translation is a rendering from one language into another, i.e., the faithful representation in one language of what is written or said in another language. To be more exact美国翻译理论家Eugene A. Nida：Translating consists in reproducing in the receptor language the closest natural equivalent of the source-language message, first in terms of meaning and secondly in terms of style. （所谓翻译，是指在译语中用最切近而又自然的对等语再现原语的信息，首先在语义上，其次在文体上。)Alexander Fraser Tytler: A good translation is one which the merit of the original work is so completely transfused into another language as to be as distinctly apprehended and as strongly felt by a native of the country to which that language belongs as it is by those who speak the language of the original work. 好的翻译应该是把原作的长处完全地移注到另一种语言，以使译人语所属国家的本地人能明白地领悟、强烈地感受，如同使用原作语言的人所领悟、所感受的一样。(泰特勒，1790)小结：翻译是把一种语言表达的意义用另一种语言传达出来，以达到沟通思想情感、传播文化知识、促进社会文明，特别是推动译语文化兴旺昌盛的目的。Translation is an activity of reproducing in one language the ideas which have been expressed in another language.2. Scope of Translation （分类）A. in terms of languages: 语内翻译（intralingual translation）语际翻译（interlingual translation）B. in terms of the mode: 笔译（translation）和口译（oral interpretation）：口译又分为：连续传译（consecutive translation）同声传译（simultaneous translation）C. in terms of materials to be translated: 应用文体翻译 科技文体翻译 论述文体翻译 新闻文体翻译 艺术文体翻译D . in terms of disposal: (full-text translation, abridged translation, adapted translation)全译 节译 摘译 编译 译述3. Criteria of Translationin China A. Yan Fus (严复) “three character guide”, which was first proposed in 1898, is the principle of “faithfulness, expressiveness, and elegance” (信、达、雅). “译事三难：信、达、雅”B. Some revisions such as faithfulness, expressiveness and closeness (信、达、切); faithfulness, expressiveness and fitness (信、达、贴), C. Fu Leis (傅雷): spiritual conformity/resemblance in spirit （神似)D. Qian Zhongshu (钱钟书): transmigration (化境) E. 鲁迅：翻译, 一当然力求其易解,一则保存原作的丰姿。反对牛头不对马嘴，提出“宁信而不顺”之原则。 林语堂的“忠实、通顺、美” 梁实秋的“宁错务顺” 瞿秋白的“信顺统一” 许渊冲的“音美、形美、意美（三美）”in the WestA. “泰特勒三原则” Alexander Fraser TytlerThree Principles of Translation: 十八世纪末的英国学者亚历山大泰特勒(Alexander Fraser Tytler, 1747-1814)。他在论翻译的原则(Essay on the Principles of Translation)一书中提出了著名的翻译三原则：（1）译文应完全复写出原作的思想（A translation should give a complete transcript of the ideas of the original work.）（2）译文的风格和笔调应与原文的性质相同(The style and manner of writing should be of the same character as that of the original.)（3）译文应和原作同样流畅(A translation should have all the ease of the original composition.）B. 奈达（美）的“动态对等”和“功能对等” 美国翻译理论家Eugene A. Nida：把翻译中的“意义”概括成“语义”和“语体”:（见定义部分）C. 纽马克（英）的“文本中心”论 4. Critiria for Translation Teaching、翻译教学标准清楚 Clear （不能含混、费解、不知所云）正确 Correct （内容、语言都正确） e.g. 华佗再见！通顺 Smooth （读起来流畅、自然） 培养“语感”；汉译英相当于英作文，翻译时要“进得去，出得来”。地道 idiomatic 基本标准：忠实而通顺5. Process of Translationv 译前准备工作preparation： 反复读原文，理解原文字面及内涵意义，作者的写作风格。理解是翻译的关键。v 表达working：以句子为单位，逐段处理l 首先考虑句子的基本句型和主要信息点的安排，其依据上下文的思路、事物情理等。其次才是适用的短语、词汇。l 校核checking： 检查修改译文6. Translation methods and skills重复法 (repetition)增译法 (amplification)省略法 (omission)词类转换法 (conversion)语序转换法 (inversion)正反, 反正表达法 (affirmative and negative expression)分译法 (division)语态转换法 (the change of the voices)合译法(combination)虚实转换法（抽象与具体翻译法）(abstract and concrete) 11. 成份转换法（conversion of ingredients） 顺译法(linear translation )逆序法(hysteron-proteron )14. 综合法(synthesis )15. 加注译法(explanation)16. 音译法(transliteration ) Reference：E-C Translation： Translation practice，Experiencing English Book III and IVTranslation PPTII翻译实践材料Passage 1YOUTHby Samuel UllmanYouth is not a time of life; it is a state of mind;it is not a matter of rosy cheeks, red lips and supple knees;it is a matter of the will, a quality of the imagination, a vigor of the emotions;it is the freshness of the deep springs of life. Youth means a tempera-mental predominance of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting our ideals. Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spring back to dust. Whether 60 or 16, there is in every human beings heart the lure of wonder, the unfailing childlike appetite of whats next and the joy of the game of living. In the center of your heart and my heart there is a wireless station: so long as it receives messages of beauty, hope, cheer, courage and power from men and from the Infinite, so long are you young.When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.Passage 2What I Have Lived ForBertrand RussellThree passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the verge of despair.I have sought love, first, because it brings ecstasy - ecstasy so great that I would have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness - that terrible loneliness in which one shivering consciousness looks over the rim of the world into cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what - at last - I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men, I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds away above the flux. A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberated in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.This has been my life. I have found it worth living, and I would gladly live it again if the chance were offered to me.Passage 3Man Is Here For The Sake of Other MenAlbert EinsteinStrange is our situation here upon earth. Each of us comes for a short visit, not knowing why, yet sometimes seeming to divine a purpose.From the standpoint of daily life, however, there is one thing we do know that man is here for the sake of other men - above all for those upon whose smile and well-being our own happiness depends, and also for the countless unknown souls with whose fate we are connected by a bond of sympathy. Many times a day I realize how much my own outer and inner life is built upon the labors of my fellow men, both living and dead, and how earnestly I must exert myself in order to give in return as much as I have received. My peace of mind is often troubled by the depressing sense that I have borrowed too heavily from the work of other men.To ponder interminably over the reason for ones own existence or the meaning of life in general seems to me, from an objective point of view, to be sheer folly. And yet everyone holds certain ideals by which he guides his aspiration and his judgment. The ideals which have always shone before me and filled me with the joy of living are goodness, beauty, and truth. To make a goal of comfort and happiness has never appealed to me; a system of ethics built on this basis would be sufficient only for a herd of cattle.Passage 4Work and PleasureWinston ChurchillTo be really happy and really safe, one ought to have at least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this or that.” Such an attempt only aggravates the strain of mental effort. A man may acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human beings may be divided into three classes: those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual labourer, tired out with a hard weeks sweat and effort, the chance of playing a game of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or business man, who has been working or worrying about serious things for six days, to work or worry about trifling things at the weekend. It may also be said that rational, industrious useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly, those whose work and pleasure are one. Of these the former are the majority. They have their compensations. The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for pleasure even in its simplest and most modest forms. But Fortunes favoured children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vocation. Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds.Passage 5The Wholeness of LifeAnonymousOnce a circle missed a wedge. The circle wanted to be whole, so it went around looking for its missing piece. But because it was incomplete and therefore could roll only very slowly, it admired the flowers along the way. It chatted with worms. It enjoyed the sunshine. It found lots of different pieces, but none of them fit. So it left them all by the side of the road and kept on searching. Then one day the circle found a piece that fit perfectly. It was so happy. Now it could be whole, with nothing missing. It incorporated the missing piece into itself and began to roll. Now that it was a perfect circle, it could roll very fast, too fast to notice flowers or talk to the worms. When it realized how different the world seemed when it rolled so quickly, it stopped, left its found piece by the side of the road and rolled slowly away.The lesson of the story, I suggested, was that in some strange sense we are more whole when we are missing something. The man who has everything is in some ways a poor man. He will never know what it feels like to yearn, to hope, to nourish his soul with the dream of something better. He will never know the experience of having someone who loves him give him something he has always wanted or never had.There is a wholeness about the person who has come to terms with his limitations, who has been brave enough to let go of his unrealistic dreams and not feel like a failure for doing so. There is a wholeness about the man or woman who has learned that he or she is strong enough to go through a tragedy and survive, she can lose someone and still feel like a complete person.Life is not a trap set for us by God so that he can condemn us for failing. Life is not a spelling bee, where no matter how many words youve gotten right, youre disqualified if you make one mistake. Life is more like a baseball season, where even the best team loses one third of its games and even the worst team has its days of brilliance. Our goal is to win more games than we lose. When we accept that imperfection is part of being human, and when we can continue rolling through life and appreciate it, we will have achieved a wholeness that others can only aspire to. That, I believe, is what God asks of us - not “Be perfect”, not “Dont even make a mistake”, but “Be whole”.If we are brave enough to love, strong enough to forgive, generous enough to rejoice in anothers happiness, and wise enough to know there is enough love to go around for us all, then we can achieve a fulfillment that no other living creature will ever know.Passage 6Expressing Ones IndividualityArnold BennettA most curious and useful thing to realize is that one never knows the impression one is creating on other people. One may often guess pretty accurately whether it is good, bad, or indifferent - some people render it unnecessary for one to guess, they practically inform one - but that is not what I mean. I mean much more than that. I mean that one has ones self no mental picture corresponding to the mental picture which ones personality leaves in the minds of ones friends. Has it ever struck you that there is a mysterious individual going around, walking the streets, calling at houses for tea, chatting, laughing, grumbling, arguing, and that all your friends know him - without saying more than a chance, cautious word to you; and that that person is you? Supposing that you came into a drawing-room where you were having tea, do you think you would recognize yourself as an individuality? I think not. You would be apt to say to yourself as guests do when disturbed in drawing-rooms by other guests: “Whos this chap? Seems rather queer. I hope he wont be a bore.” And your first telling would be slightly hostile. Why, even when you meet yourself in an unsuspected mirror in the very clothes that you have put on that very day and that you know by heart, you are almost always shocked by the realization that you are you. And now and then, when you have gone to the glass to arrange your hair in the full sobriety of early morning, have you not looked on an absolute stranger, and has not that stranger piqued your curiosity? And if it is thus with precise external details of form, colour, and movement, what may it not be with